The Parable of the Ten Virgins Opened, Parable · Verse 8

The Parable of the Ten Virgins Opened · Parable · Verse 8

p. 136MATTHEW XXV. 8.

And the Fooliſh ſaid unto the Wiſe, Give us of your Oyl, for our Lamps are Gone, or (as the Margin hath it) are Going out.

IN this Verſe we have the firſt viſible Difference between theſe Virgins; and by the Fooliſh Virgins own Confeſſion. From whence the Obſervation is this.

Obſerv. Upon the Virgins being (All of them) Raiſed by the Cry at Midnight, the Fooliſh do acknowledge their want of Oyl or Light, who therefore Call upon the Wiſe to give them of their Oyl.

Wherein we have preſented to us their ſeeming ſence of wanting Oyl, their own Confeſſion of it, and Deſire of Supply, together with the Cauſe of both, viz. the failing of their Lamps. All which do fairly offer theſe following Queſtions to be conſidered of.

Queſt. 1. What is that ſence of wanting Oyl, which doth here ſeem to be in Fooliſh Virgins, with reference unto themſelves?

Anſw. 1. It is a ſence at Laſt, but not in Time, viz. not in Due Time. They ſhould have lookt to this at firſt, but were too Haſty then, having enough to ſerve their preſent turn, and not deſiring to have more, till meer Neceſſity doth enforce it. And thus, when Fleſh and Body are conſumed, a Fooliſh Man may mourn at Laſt, and be convinced of his wanting Wiſdom, Prov. 5, 11, 12. Thus did the light of Hell's Fire (at Laſt) make Dives ſee his want of Care, which he himſellf Deſpaired to Redeem, onelyonly would have his Brethren to be warned by him, Luke 16. 27, 28. Yea, thus poor Living Eſau did perceive at Laſt, how Fooliſhly his Birth-right had been Sold by him, when it was now too late to gain the Bleſſing, Heb. 12. 16, 17. 'Tis not the depth of Sence, ſave as it alſo is in Time, which can Advantage late enlightned ones, or make it out, that ſuch Impreſſions are any other, but what a Natural Man may have and periſh with. Untimely ſelf-ſowing and appearing Corn is Ploughed up, becauſe it is not ſeaſonable.

p. 1372. There may be (in ſuch) a ſenſe of want, but not of any Proper or ſelf-worth, Relating to this Special Oyl. A Natural Man may be in Love with Grace's Portion, but doth not ſee the Native Beauty of her Perſon, abſtracted from the other. Theſe Fooliſh Virgins ſaw they could not Go without the Wiſer Virgins Oyl, elſe would they not have Mourned in its Abſence, till Intereſt did ſhew it to be Neceſſary. Whereas a Gracious Soul would have A…l Grace at Preſent, and conſequently ſome whereof there is no preſent Need; ſuch as is Suffering Grace in times of Peace; and ſuch a Degree of any Grace which is not Abſolutely Neceſſary to Salvation. This ſenſe of worth appeared in theſe Wiſer Virgins, who took Oyl with them at the firſt, although that preſent Expedition might have been made without it.

3. It is a Paſſive ſenſe, or from a Forreign Evidence, rather than from an Active ſelf-enquiry. They did not ſearch their Veſſels, as they ſhould have done, untill their Lamps were Going out, which did Neceſſitate the Preſent taking Notice of their wanting Oyl, elſe had they ſtill been Ignorant. Thus one may Accidentally be Made to ſee, what otherwiſe he would not have Enquired after, no more than Ahab did Elijah or Micajah, if he could fairly have avoided them. Spiritual Convictions are croſs to Fleſh and Blood, which Felix had no time to hear, Acts 24. 25. which Pilate ran away from, John 18. 38. and Balaam would have ſhunned if he could: Yea, ſome Profeſſors ſtand in need of being urged unto ſelf-examination, 2 Cor. 13. 5. which yet a Gracious Heart is Active in, Lam. 3. 40. but very few others. And though an Hypocrite may Go exceeding far, yet Generally he is no Voluntier in ſuch a Service, ſave as that Young Man's ſelf-conceit made him ask Chriſt, What lack I yet, Mat. 19. 20?

4. It is a ſenſe of Conſequents, but not of a Procuring Cauſe. They ſaw into the Emptineſs of their Veſſels, but not their wretched Negligence, who elſe might have Prevented this before. 'Tis rare to find a Cordial ſelf-condemning Hypocrite, with reference to ſelf-contractions of a Moral Nature, who yet are deeply ſenſible of wanting Care in other Caſes. Cain was ſenſible of his Puniſhment, Gen. 4. 13. and Pharaoh (in that Reſpect) of ſin, Exod. 10. 16. and others alſo of their wanting Grace, but not of being Acceſſary thereunto, through wretched ſleightineſs. Such either lay that Cauſe at Satan's Door, Gen. 3. 13. or falſly charge it upon God, James 1. 13. or elſe Tranſlate it unto others, 1 Sam. 15. 24. but ſin is a Brat diſowned by its Natural Mother, ſave where Grace alſo is. Whereas an Holy Heart is chiefly ſenſible of his being Active unto (or an Occaſion of) that want of Oyl, p. 138which otherwiſe could be more eaſily endured by him, if it were onelyonly in a way of Suffering, and not of ſin.

5. It is a Natural ſence, but no way Spiritual. Grace is not Spiritually to be diſcerned in its Total Abſence, as it now was with Theſe, who took No Oyl with them, and ſo could not be Spiritually Affected towards it; elſe might one Exerciſe Grace before he hath it. The Spirit of a M…n may know what is in him, yet with reſpect unto the things of God, that knowledge is nothing which is not from his Spirit: And ſo the deepeſt Natural ſence is Spiritual Non-ſence, 1 Cor. 2. 11. Whereas a Gracious Soul ſees what he hath or wanteth, by vertue of an Heavenly Beam, Comparing Spiritual things with Spiritual, 1 Cor. 2. 13. So that (in ſuch) a ſence of Abſence is both more clear and leſs Afflicting, becauſe it Argueth ſome kind of Preſence. Convictions iſſuing from Natural Conſcience, are either Flaſhy or Enraging: But Heavenly and Spiritual Light is to be known, as by the plainneſs of its Demonſtration, John 16. 8. So by the Dueneſs of that Compoſure which doth Accompany the deepeſt ſenſibleneſs Occaſioned by it, Acts 9. 3. 6. Compared with Judas his Conviction, Mat. 27. 3. 5.

6. It is a ſence of wanting Oyl in Lamps, but not in Veſſels; the Latter whereof is of far greater Conſequence, as is a ſound Mind (or Honeſt Heart) Compared with the beſt Affections. Thus were the Phariſees Apprehenſive of ſome Leſſer failings, but not more Weighty Matters, Mat. 23. 23. as ſome are ſenſible of Actual ſins, but not Original; or of their wanting ſuch Particular Fruits, but not the Root of a Renewed Principle. Whereas good David did bewail his being ſhapen in Iniquity, Pſal. 51. 5. and begged the Renewing of his Heart and Spirit, v. 10. as Paul did moſt Lament his Body of Death, Rom. 7. 24. and took more Notice of his Mind than of his Members, v. 23. 25. But if an Hypocrite may have ſome Preſent ſtirring of Affections in him, his Conſcience is ſo weak, as to be ſatisfied without a Change of Mind, or Spirit of Grace, which is the onelyonly Conſervator and Ennobler of good Affections. This is the utmoſt of that ſence, (Relating to the want of Oyl) which may be in a Fooliſh Virgin, or unſound Profeſſor.

Queſt. 2. What is the Nature of that Confeſſion which is here made by Fooliſh Virgins, as to the Failing of their Oyl or Light?

Anſw. 1. It muſt be onelyonly in a way of Counterfeit, or of Pretending the want of Preſent Light, becauſe they had no mind to Walk, as was exhorted unto by the Cry. Thus one of thoſe Invited Gheſts made ſhew, as if he Could not Come, Luke 14. 20. whoſe want of Will was all the Cauſe, elſe might his Wiſe have come with him, and both p. 139of them ſhould have been Welcome. Indeed good David once did feign himſelf bereſt of Reaſon, 1 Sam. 23. 13. and Peter made as if he knew not Jeſus, Mat. 26. 27. but neither of them did perſiſt herein, as do theſe Fooliſh Virgins. And thus, as ſome are willingly Ignorant, 2 Pet. 3. 5. ſo others ſcorn to be Accounted Blind, John 9. 40. who yet will ſeem as if they did not ſee that which is Manifeſt in their Conſcience, 2 Cor. 5. 11. and want not Light, but onelyonly Grace to uſe that Talent, the Hiding whereof will not excuſe from being caſt into that outer Darkneſs, where they ſhall weep in vain, Mat. 25. 30.

2. They here Confeſs a Weighty Failure without Affection ſuitable thereunto. The want of Oyl (at ſuch a time) is of the ſaddeſt conſequence, yet do not we read of their Lamenting, but onelyonly ſaying Our Lamps are Gone, or Going out. Man is endued with Affections, which (ſince the Fall) are Diſlocated or Miſ-placed, as to their Proper Objects. An Hypocrite is never Moderate ſave with Reſpect to Spiritual Loſſes, which he can ſignifie without Complaining. Thus ſome confeſs their want of Light, whoſe Gummed Eyes are not ſo much as waſht with Natural Tears. Affections are both the Outward Evidence, and ſtirrers up of Inward Senſe; which they who Bridle now, when need requireth ſuch a vent, will Weep the more hereafter, unto the multiplying of their fruitleſs ſorrow. Unſound Profeſſors may be Affectionate, 1 Sam. 24. 16. but unaffectionate Confeſſions (in Momentous Caſes) have ſmall appearance of their being ſound, but like the Fooliſh Virgins.

3. Much Partiality may be Obſerved in their Confeſſion.

1. They confeſs their Want, or Suffering onelyonly, but not their ſin, or want of Care to be ſupplyed at the firſt. Moſt Bodily Sickneſſes are from Intemperance, yet few Complains of the one, are truly ſenſible of the other; much leſs will they Confeſs it, ſave in a Caſe of Groſs Exorbitancy. The bare acknowledgment of one's Suffering transfers the Cauſe upon another; but the confeſſing of its in bred-Root doth add Diſgrace unto the Plaintiff's ſorrow. Thus ſome bewail their want of Spiritual ſtrength, as being an heavy Portion from the Lord; but take no notice of their ſluggiſhneſs, as being Acceſſary to their own enfeebling. And it is eaſier to be Convinced of a ſin, than to Confeſs it, as David found, Pſal. 32. 3. and much more Saul, till he was forced thereunto, 1 Sam. 15. 30. Indeed 'tis Folly to complain of Puniſhment, and not of Sin, which is the Cauſe, Lam. 3. 39. but yet 'tis very Natural, and more eſpecially to Fooliſh Virgins.

2. They do Confeſs the Preſent Failing of their Oyl, but not their taking No Oyl with them at the firſt, as Chriſt had truly ſaid concerning p. 140them, Mat. 25. 3. They would be thought to have had that, wh…ch now they do confeſs was Gone, or Going. How weak are they, who ground the Fallible Nature of Holy Oyl, upon theſe Fooliſh Virgins falſe Pretenſion; as if They were to be believed more than Chriſt. But thus an Hypocrite would ſave the Reputation of his former ſtate, when forced from his preſent Claim. What Paint do ſuch beſtow upon Profeſſed Tombs, by ſeeking to Embalm that which they do acknowledge to be Dead. But thus, a wrong Foundation is not owned, together with the failing of a Superſtructure; and though ſome leſs miſcarriage may be confeſſed, yet is ſelf-honour (in an Higher caſe) conſulted for, in ſuch Profeſſors deepeſt ſelf-condemnations, as was apparent in Saul's Example, 1 Sam. 15. 30.

3. They onelyonly do Confeſs the Failing of their Lamps, and meerly with Reſpect unto this preſent Expedition: But not ſo Plainly, their want of Oyl; at leaſt-wiſe, not their having (Now) No Grace at all. All have their Failings, ſaith an Hypocrite, and I have mine: making no Difference (in point of kind) between himſelf and others, but onelyonly in Degree. Agur confeſſeth himſelf to be Beneath a Man, Prov. 30. 2. and David himſelf, to be Behemoth, or a Beaſt of the Plural Number, Pſal. 73. 22. whilſt Hypocrites will call themſelves of the Holy City, Iſa. 48. 2. the Seed of Abraham, John 8. 33. the Temple of the Lord, Jer. 7. 4. Thus ſome confeſs their want of Light into a Duty urged unto; but Judge that Ignorance to be conſiſtent with the Main, and are offended with the Queſtioning of their Spiritual ſtate, meerly becauſe that Oyl is wanting. It would be well if All were thus Ingenuous: But Ananias and Sapphira would rather Dye, than make a full and free Confeſſion; and of this Nature is that Acknowledgment which is here made by Fooliſh Virgins.

4. They do not Deny this Going out to be the Wiſer Virgins Duty; yet will they not confeſs their own ſitting ſtill to be their ſin; but Judge their want of Oyl or Light, ſufficiently to Vindicate them from that Charge. A Gracious Heart is ſenſible of unknown Errors, and doth deſire to be cleanſed from ſecret faults, Pſal. 19. 12. not counting himſelf to be therefore Juſtified, ſimply, becauſe he knoweth Nothing by himſelf, 1 Cor. 4. 4. but Fooliſh Virgins are not Careful (at leaſt, not ſelf-condemning) in ſuch a caſe. It ſatisfieth ſuch, if they can ſay, We have no Light into ſome-kind of Practice; the total Neglect whereof is therefore not Accounted ſin, till they ſhall come to be Convinced. Particular Actings of this Nature may ſometimes be in Wiſer Virgins; but yet this is the Principle of Fooliſh ones, which therefore ſhould be p. 141Cautelouſly Pleaded by us in any caſe whatever. But this may need to be further cleared up, in a Queſtion by it ſelf.

Queſt. 3. How far doth Want of Oyl (or Light) Excuſe from Sin?

Anſw. 1. We may not Diſpute the point with God, as to his Soveraignty and Dominion, Job 25. 2. by vertue whereof the Stars are ſaid to be Not Pure in his ſight, v. 5. nor yet the Heavens clean, J…b 15. 15. Yea, who may therefore charge his ſinleſs Angels with ſome kind of Folly, Job 4. 18. becauſe of their Ignorance compared with his Infinite Omniſciency. And if Man juſtly may impute the Father's ſin unto his Innocent Child, much more may God impute the firſt Man's Diſobedience unto others, Rom. 5. 19. whoſe Ignorance (in that Reſpect) was Abſolutely Invincible. And into which Reaſon, (viz. the Soveraignty of his Will,) the Righteouſneſs of Adam's Fall is Ultimately to be reſolved, together with the Hiding of his Mind from others. Mat. 11. 25. becauſe it ſeemeth good to him, v. 26. This is enough to ſilence the Subtileſt Diſputant, who elſe might be too hard for his Opponent, as to the Equity of God's finding fault, at leaſt-wiſe in ſome Caſes, or with Reſpect unto Man's being Hardened by the Lord, Rom. 9. 18, 19, 20.

2. Pretended or Willing Ignorance is ſo far from Excuſing any one, as that it ſadly Aggravateth a Neglect of Duty. If ſome were truly Blind, they would Comparatively have no ſin, John 9. 41. but either Themſelves diſdain to be ſo called, v. 40. or elſe it is Apparent otherways, that either they do falſly Pretend unto the want of Knowledge, John 7. 27, 28. or that (at leaſt) they Might Know if they Would, 2 Pet. 3. 5. This kind of Ignorance is of a Lying Nature, Lev. 6. 3. which is not Expiated, but by a deeper Humiliation, or Greater Offering, v. 6, 7. for any Soul or Perſon, v. 2. than if his Ignorance were Real, Numb. 15. 27. This ſeemeth to be the Caſe of all theſe Fooliſh Virgins, or ſome of them, at leaſt, who would think ſcorn to be accounted ſhallow; yea, who preſumptuouſly Neglect thoſe Means of Light which are afforded to them, and thereby are in danger of being cut off, Numb. 15. 30, 31. and Now by God himſelf, who hath the Preſent Execution of ſuch Laws, Heb. 10. 28. 31.

3. Invincible Ignorance may be ſufficient to Excuſe from Actual ſin; but not when Means of Light are Miniſtred, though not Convincingly underſtood. Original ſin (as all confeſs) is chargeable upon Infants, whoſe Ignorance is yet invincible: But Actual ſin is not imputed, ſave with Reſpect unto a Law Proclaimed, which alſo may be underſtood. Thus Heathens who are Ignorant Invincibly of Goſpel-Laws, ſhall p. 142not be Judged, ſave by the Law of Nature, Rom. 2. 19. or that which is written in their Hearts and Conſciences, v. 15. But Perſons Living under the Goſpel's ſound, Rom. 10. 18. ſhall be Condemned by that poſitive Law, v. 1. though not ſubmitting thereunto, by Reaſon of ſome kind of Ignorance, v. 3. Therefore the Diſpenſation of the Goſpel is oft-times called a Kingdom, becauſe they who Live under it, are Equally (for kind) Obliged to take Notice of its Laws; which alſo Might be underſtood, were they but careful in the uſe of Means.

4. One may be at the preſent Guilty of a ſin, Lev. 4. 13. who yet is not Obliged to Confeſs it, (or offer a Particular Sacrifice for it) untill he is Convinced of it, v. 14. Lev. 5. 4, 5, 6. ſave onelyonly in a General way, or from an eaſie ſuppoſition of its being Poſſible, Ezek 45. 20. One may confeſs a Real ſin, who yet may therein Lye againſt himſelf, unleſs he alſo is Convinced of it; therefore Conviction muſt g… before Confeſſion. Yet is that Perſon Guilty before the Lord, and conſequently bound from Peremptory ſelf-acquitting, though not engaged to make a Poſitive Acknowledgment. Such therefore ought to Grant that in the Notion, which they are not yet bound to charge upon themſelves, as to a known Particular Application. Yea, ſuch ought alſo to be ſelf ſuſpitious, and to confeſs the Poſſibility of their failing, though none ſhould urge them to any more than barely …eneral ſelfcondemnation, unleſs ſuch ſeem to dally with their Light.

5. One may Tranſgreſs at Preſent, in his Not Doing ſuch a thing, who yet is not immediately engaged Now unto the Practice of it, till he ſhall be enlightned thereinto. Though an Erroneous Conſcience doth not Affirmatively bind me unto ſin, Acts 26. 9. 15. yet doth it Negatively bind from Duty, untill that Duty is cleared up, and yet my preſent Non-performance of it may be ſinful. God will be firſt Served with the Head (or Knowledge) in every Sacrifice, Lev. 1. 8. and would have every Man to be Perſwaded in his own Mind, Rom. 14. 5. elſe Real Duty may Rationally (or unto ſuch a Man) be ſin, v. 23. Yet his Not Doing of it (from Erroneous Doubting) is alſo ſinful; becauſe that Ignorance is ſelf-contracted, where Means afforded are not convincing. Self-blinding Men are not firſt bound to ſee, but to anoint their Eyes, Rev. 3. 18. Yet their Not Acting from want of Sight, is to be charged on them as a ſin whilſt they are Blind.

6. One's ſelf Contracted (Real) Ignorance, may ſomewhat leſſen both Guilt and Suffering, but doth not Take them quite away. He that doth not his Maſter's Will through lack of Knowledge, ſhall be yet Beaten, although with fewer ſtripes, Luke 12. 48. which Argueth his being ſomewhat Guilty, becauſe fore-warned, v. 46. though he had p. 143now forgotten it. And though there is little Difference between the Guilt of Ignorance in Rulers, Lev. 4. 22, 23. and Inferiour Perſons, v. 27, 28. yet is a ſin of Ignorance i… Prie…ts (or Eminent Profeſſors) v. 3, 4. Equivalent to that of All the Congregation, v. 1…, 14. Yea, with Reſpect unto the ſame ſort of Perſons, ſome ſins of Ignorance (according to the Worth of Duty) are of a Deeper die, Numb. 15. 24. than are ſome other, Lev. 4. 13, 14. And ſo far is a Multitude from leſſ…ning the Guilt of Ignorance, as that it is the greateſt Guilt of all; appearing from the Sacrifice required in that Caſe, viz. A Young Bullock and a Goat, Numb. 15. 24. which Goat (in ſuch a caſe) was more than was required from any other ſort of Perſons (ſave the Multitude) for any ſin of Ignorance whatſoever.

Queſt. 4. What kind of Deſire is that (Relating unto Oyl or Light) which is here ſignified by the Fooliſh Virgins to the Wiſe?

Anſw. 1. It is a Partial (but not Compleat) Deſire, and therein ſuitable to their fore-mentioned Confeſſion. They do not ſay, Help us to ſuch a Meaſure of this Oyl, as you ſeem to be furniſhed with; much leſs do they Deſire to have their Veſſels filled with it; but onelyonly, Give us [Of] your Oyl; as if ſome Leſſer quantity would ſerve their turn. An Hypocrite may crave ſome Part of Grace, or juſt ſo much as Conſcience and Occaſion doth require, who yet is loath to bear the whole, for fear of being too much burthened. Thus ſome would have Reſtraining Grace, Numb. 22. 34. and Saving Grace at laſt, Numb. 23. 10. Others are for the Higheſt Notions of Spiritual Knowledge, Prov. 18. 1. A third is for that Good by which Eternal Life may be Obtained, Mat. 19. 16. together with the ſaving of his Earthly Intereſt, but not otherwiſe, v. 21, 22. This Argueth that Water is not Elementary, ſave unto Fiſhes; ſince other Creatures when moſt athirſt, are yet afraid of being Drown'd in its Abundance.

2. It is not a Deſire of Oyl (at all) in Veſſels, but onelyonly to ſupply their Fading Lamps, as the ſubjoyned Reaſon of their Deſiring it doth Evidence. An Hypocrite is moſt ſollicitous about his Lamps or good Affections, which if he can but competently keep from Going out, the Deadneſs or Extinction of his Principle and Judgment is not the Matter of his Lamentation. Such moſtly are Delighted in that kind of Preaching which worketh moſt upon Affections, how ever dark the Mind is left; yea, poſſibly Miſ-guided, by Reaſon of a Zeal for God, but not according unto Knowledge, Rom. 10. 2. This is too Natural unto the Beſt, ſo far as Folly is remaining in them; but is Predominant in Fooliſh Virgins, who altogether are deprived of Heavenly Wiſdom. But yet theſe wiſer Virgins took Oyl in their Veſſels; nor are ſuch ſatisfied with others p. 144Oyl in that Reſpect, as theſe poor Fooliſh Virgins would have been; but are for being taught by their Anoynting, and not by any Man whatever, 1 John 2. 27.

3. It is a Deſire of Oyl from Man, (or from the Wiſer Virgins) but not from Jeſus Chriſt. Means are not to be Dis-regarded; but yet, if any Man lack Oyl or Wiſdom, he is firſt bid to Ask of God, James 1. 5. as Solomon did, 2 Chron. 1. 10. but ſo did not theſe Fooliſh Virgins. An Hypocrite will not Delight himſelf in God, Job 27. 10. A Common Jew will firſt ſpend all upon Phyſitians, Luke 8. 43. and Carnal Hearts content themſelves with Applications made to Inſtruments. How few add Prayer unto their Hearing, ſave in a Formal way of doing both; and thence it is they are no more Advantaged by either. Whereas a Gracious Heart doth know Chriſt onelyonly hath the Key of David, Rev. 3. 7. both as to the Speakers Utterance, Col. 4. 3. and Hearers Entrance, Acts 16. 14. therefore ſuch chiefly ſue to him. And if a Man may Hypocritically Deſire Light of God, Numb. 22. 19. much more of Man, who is leſs Dreaded, and who cannot detect his cloſe Diſſimulation.

4. It is not Properly a Deſire, but rather a Demand, made up of much appearing Pride and Diſcontent; as thoſe words [Give us] do import. Abraham's Servant could Humbly ſay unto a Virgin, Give me [I pray thee] a little Water, Gen. 24. 43. But Iſrael (in a way of Chiding) ſaid to Moſes, Give us Water, that we may Drink, Exod. 17. 2. So do theſe Fooliſh Virgins ſpeak unto the Wiſe, as Jacob bad Laban to Give him his Wife; not in a way of Supplication, but Demand, Gen. 29. 21. Give me thy Son, ſaid he unto that Woman, in a way of Courteſie, not to himſelf, but her, 1 Kings 17. 19. So ſay theſe to the Wiſe, elſe they muſt Part, as if Continuance with them were a kindneſs to the Wiſe. Yea, theſe bid, Give us of your Oyl, as Iſrael (Atheiſtically) ſaid to Moſes, Give us Fleſh, Numb. 11. 13. which was not in his Power to do; no More than Man can give Light to another. Thus is an Hypocrite's Deſire made up of Pride and Paſſion, inſtead of Vertue, Grace, or Common Reaſon.

5. It is a Lazy Deſire this of having Light freely Given, without any ſtore of Coſt or Pains. We may not Sell the Truth, but yet are bid to Buy it, Prov. 23. 23. And as with our Laborious Searching for it, Prov. 2. 4. ſo by our Chearful Suffering the Loſs of all for that Excelling Knowledge, Phil. 3. 8. But Man (as Man) knows not the Price of Oyl or Spiritual Wiſdom, Job. 28. 13. Nor will an Hypocrite Give ought for Truth, at leaſt not hazard the Loſs of All, as doth an Heavenly Merchant for this Pearl, Mat. 13. 45, 46. An Hypocrite p. 145is free to Hear what may be underſtood by one that's half aſleep, and could do ſomething, if he might not Suffer; but otherwiſe he pleadeth Poverty and Weakneſs of Capacity in this Caſe, though not in other Matters of Equal Difficulty and Expence. If Light be darted in upon them, or if they might but ſave their Money, ſome would accept of Given Oyl, who elſe will neither Buy nor Walk, till forced to it; and not then neither, ſave onelyonly in a way of outward ſhew.

6. It is a cold Deſire this, not uttered with any ſign of Earneſtneſs, as Acts 2. 37. nor Seconded with Importunity, as Mat. 15. 23. although the other did not plainly ſay, Not ſo, (which words are added by our Tranſlators;) nor do they Abſolutely gain-ſay the Motion made, but onelyonly bid them [rather] go to them that Sell, Mat. 25. 9. Paul Thrice beſought the Lord for Grace untill he had it, 2 Cor. 12. 8, 9. and Jacob ſaid unto the Angel, I will not let thee Go, except thou Bleſs me, Gen. 32. 26. Nor is the Cordialneſs, much leſs the Grace or Spirit of Supplication evidenced but by an Holy Violence and Perſeverance, Eph. 6. 18. One might have thought, in ſuch a Weighty Caſe, the Fooliſh Virgins would have Repeated their Deſire, and then have Proſecuted it with cogent Arguments, at leaſt, have bitterly lamented their Repulſe, inſtead of ſilent Acquieſcing in a firſt Denyal. But Hypocrites do either Counterfeit a good Deſire, or at the beſt are onelyonly preſſed thereunto by that which is too Weak to bear them out untill it be obtained.

Queſt. 5. How came the Fooliſh Virgins Lamps (or good Affections) to go out, before their Work was done?

Anſw. 1. Becauſe they were not fed with Oyl out of their Veſſels, or from a well-informed Judgment. 'Tis ſaid, they took No Oyl at firſt; and then, Not in their Veſſels, to be ſure: Therefore their Lamps could not be Laſting. Life in Affections onelyonly is but like unto Sap reſiding in a Branch, which being ſevered from its Root, may ſprout a little (eſpecially if thruſt into ſome Moiſter Ground) but in a ſhort time will come to nothing. Indeed there is a Gradual Difference (in point of Laſtingneſs) between ſome Natural Mens Affections, compared with others, as is between their Bodily Conſtitutions; but though ſome may Live longer, yet all are Mortal, ſave as they are Preſerved and Animated by an Immortal Soul or Judgment; and Violence of Exerciſe doth onelyonly ſhorten their continuance. As we would therefore have our Lamps not to go out, ſo let us take heed of Empty Veſſels.

2. Becauſe the very Lamps of Fooliſh Virgins (or their Affections, as in Themſelves conſidered) are much Inferiour to the other's in point p. 146of Laſtingneſs. Saints are compared to Green …i…-Trees, Hoſ. 14. 8. whoſe very Boughs (which anſwer unto Spiritual Affections) retain their Greeneſs Long: But Hypocrites Affections at the beſt are onelyonly Carnal; and if a Carnal Mind be Death, Rom. 8. 6. much more are ſuch Affections Mortal. They alſo that are Chriſt's, have Crucified that Inordinacy of Affection which others ſtill Labour under, Gal. 5. 24. and Violent P…ſſions are of no long continuance. Yea, Hypocrites Affections are like thoſe Lamps or Candles, which have ſome ſwailing Thief in them, or ſome Particular Object fixt upon, which (as a Sucker) makes the Branch to wither: whereas a Good Man guideth his Affections with Diſcretion, Pſal. 112. 5. which therefore laſt the longer. Thus we may Learn, both why the Fooliſh Virgins Lamps go out, and how we may ſecure our own, viz. by getting our Affections Sanctified.

3. Becauſe the very Oyl wherewith the Fooliſh Virgins Lamps are fed, is alſo differing from the others in point of Fatneſs, Purity and ſelf-multiplying; all which are Influential to its Laſtingneſs. The Fooliſh Virgins Oyl was onelyonly Common at the beſt; and Nature's Oyl (compared with that of Grace) doth quickly ſpend it ſelf, and upon thoſe fore-mentioned Accounts, as may be thus made out.

1. Spiritual things are alſo Fat, and conſequently not ſo apt to waſt. Such is the Moiſture of the Olive-Tree, Judg. 9. 9. eſpecially of Chriſt, Rom. 11. 17. and of thoſe Bleſſings obtained through Faith on him, Iſa. 55. 2. and through Communion with him, Pſal. 36. 8. and 63. 5. Jer. 31. 14. Therefore Affections fed with ſuch like Conſiderations are of a more laſting Nature; and thence it is that True Believers are not ſo ſubject to Back-ſlide, becauſe their Motives to continue ſtill are of a more Lively and Eternal make, John 6. 67, 68. But choiſeſt Earthly Delicates, in point of Moral Nouriſhing, are very Lean, Pſal. 106. 15. which leave the Earer's ſtomach alway Craving, Pſal. 78. 29, 30. therefore Affections fed therewith, are apt to ſaint upon their being diſcontinued; and he that onelyonly Drinketh of ſuch Water will Thirſt again, John 4. 13, Yea, Lower things are no way ſatisfying, Iſa. 55. 2. while they continue, Eccl. 1. 8. and Increaſe, Eccl. 5. 10. Therefore Souls Acting upon that Account (in ways of Duty) are at the beſt uncertain, compared with others, Prov. 19. 23. and 14. 14.

2. That which is Spiritual, is alſo Pure, 1 Tim. 4. 12. and Pureſt Oyl (at leaſt-wiſe in a My…tical ſence) will burn the longeſt time; therefore that Sacred Lamp which was to be alway burning, was Ordered to be fed with pure Oyl-Olive beaten, Exod. 27. 20. Now, a Divine Command is Pure, Pſal 19. 8. ſo is that Wiſdom from above, p. 147James 3. 17. yea, ſo is a Believers Hope of Future Glory, 1 John 3. 3. therefore Affections fed with ſuch like Arguments, are of a long continuance. Since God's Command endures for ever, ſo doth his Duty whoſe Outward Peace gives place to Purity, and whoſe very Hope is of a Soul-purifying Nature. But Earthly Lower Motives are Compounded, as is the Matter whereof ſome Lights are made, which therefore quickly ſpend themſelves with ſpitting, and leave a Noiſome Snuff behind them. Therefore the Fooliſh Virgins Lamps go out, with an Offenſive ſmell unto the Wiſe, who thenceforth cannot bear to have Communion with them any longer, but wiſh them alſo to be Gone, Mat. 25. 9.

3. That which is Spiritual, is of a ſelf-multiplying Nature alſo, wherein the Wiſer Virgins Oyl is like that of the Widows, 2 Kings 4 3, 4. and that which Multiplyeth in its pouring out, muſt needs be Laſting. Inherent Grace is (partly) therefore Everlaſting, becauſe it is alway Growing, Pſal. 92. 12. 14. ſo is a Suffering Saints future Glory, 2 Cor. 4. 17. and Preſent Conſolations, 2 Cor. 1. 5. yea, his Faith alſo, 2 Theſ. 1. 3, 4. therefore Affections fed with ſuch a kind of Oyl, are as a well watered Tree, whoſe Fruit and Leaf continue in a Time of Heat and Drought, Jer. 17. 7, 8. But Lower things are of a Paſſing Nature, 1 John. 2. 16, 17. uncertain at the beſt, 1 Tim. 6. 17. and at the laſt will come to Nothing, v. 7. yea, Periſh with the Uſing, Col. 2. 22. therefore Affections ſed therewith muſt needs be of a fading Nature; eſpecially ſince Lower Motives are apt in time to Deaden Men's Affections unto Spiritual Objects: whereas that which is Spiritual, is alſo the Preſerver and Embalmer of that Affection, which is thereby maintained.

The Truth of all which may yet more fully be made out, by taking a Particular Notice of thoſe Motives (or that Oyl) wherewith the Lamps or good Affections of unſound Profeſſors unto Duty, are maintained. All which are Fading. As,

1. When Duty is Affected for its Novelty, which may not be ſo eaſily perceived at the firſt, as afterwards. Athenians ſpent their time in nothing elſe but telling and hearing ſome New thing, Acts 17. 21. who therefore had ſome Affection for Paul's New Doctrine, v. 19. which afterwards was Mocked by them, v. 32. Thus did the Jews Affect John Baptiſt's Light, though onelyonly for a Seaſon, John 5. 35. or during its Prime and Flower, as foreign ſignifieth, from whence foreign is derived, ſignifying Beautiful, Rom. 10. 15. becauſe a thing in Seaſon is ſo, Eccl. 3. 11. And upon this Account the Fooliſh Virgins might Go out at firſt; but therefore were their Lamps or good Affections ſoon Extinguiſhed. p. 148Whereas a Gracious Heart Affects the Nature of his Duty, who therefore ſtores up All, both New and Old, Mat. 13. 52. and Loves it to the End, as Chriſt doth him, John 13. 1. But he that Marrieth a Woman for her Beauty, is oft a Widdower before his Wive's Deceaſe; and upon that Account poor Fooliſh Virgins are ſoon Divorced from that Duty, which was Eſpouſed onelyonly for its Beauty.

2. When Duty is undertaken from a Paſſionate Pang, or ſtrong Impulſe upon their Spirits thereunto, which doth petray ſome into Error, and maketh all to faint in ways of Truth. Impulſes are uncertain things, which therefore never can beget a fixed Frame; as in thoſe Ancient Prophets, whoſe ſtrange and ſudden Variations from themſelves did thence ariſe. Impulſes are ſuſpitious things, eſpecially ſince the Perfecting of a ſurer Rule: And when a Call is not Exceeding Clear, Danger will repreſent it as a meer Temptation, unto the Failing of ones Real Duty. Impulſes alſo are oft-times Contradicting; and Intereſt in that Caſe, will have a Caſting Voice, as being alway Next to Conſcience, and in its ſilence evermore ſupreme. Whereas a Goſpel-Saint is Taught to Heed that Written Word, 2 Pet. 1. 19. which is both certain, ſafe, and ſelf-agreeing: Therefore his Duty (Built upon that Rock) will ſtand, when other Bottoms fall together with their Buildings.

3. When ſuch a Path is Walked in, not for the way it ſelf, but for the ſake of One's Companions, in point of Quality, Reſpect, or Number; it being Natural to have Men's Perſons in Admiration, Jude 16. And thus a Ruler's Faith, or Practice of the Phariſees, is by ſome Men Accounted the ſtrongeſt Argument, John 7. 48. Others will Serve that God who is the God of their Reſpected Friend, Ruth 1. 16. Others will be concluded by the Generality of Profeſſors, right or wrong, 2 Sam. 16. 18. But as few Men of Rank are Called, 1 Cor. 1. 26. So fewer of them will continue Faithful in a Trying hour, Jer. 5. 5. and Love unto One's ſelf will hazard a Parting with Deareſt Friends in times of Danger, Mark 14. 50. and as the Generality are never Right, Mat. 7. 14. ſo few are free to Die for Company, or Perſevere in Duty upon that Account, whatever they Profeſs, Mat. 26. 35. Whereas the Righteous holdeth on his way, Job 17. 9. as doth a Traveller upon ſome earneſt Buſineſs, though all forſake him, 2 Tim. 4. 16.

4. When Duty is Affected (Mainly) for it's ſuitableneſs to Common Reaſon. Reaſon is good, as is the Law, if uſed Lawfully, 1 Tim. 1. 8. elſe Duty needs muſt be imperfect in point of Laſtingneſs, as well as Form and Matter. Right Reaſon (as the firſt) did ſhew the Equity of Man's Obedience to the whole of his Creator's Will, as it p. 149was Then ſignified, or might be afterwards; but Reaſon is much Impaired by the Fall, as is the Law, Rom. 8. 3. ſave as fallen Man is under it to Chriſt, 1 Cor. 9. 21. Faith is the proper Form of Goſpel-Duty, which therefore (as in the Greek) is called the Obedience of Faith, Rom. 1. 5. and therefore Duty bottomed upon Reaſon, muſt needs be apt to Putrifie, as is Man's Body when ſevered from his Soul, or its Subſtantial Form. Natural Reaſon doth Oppoſe ſome part of that Material Duty which is required, Mat. 16. 21, 22, 23. therefore that Rational or Legal Man, Mat. 19. 20▪ could not go on unto Perfection, v. 21, 22. Whereas a Goſpel-Saint ſees that by Faith alone, which might have been known by Reaſon, Heb. 11. 3. who therefore ſeeth alſo that which Reaſon never would have Evidenced, viz. the Duty of his Loſing all, in ways of Proper Goſpel-Duty, Luke 14. 26. Acts 21. 12, 13. Heb. 11. 24, 25, 26.

5. When Duty is performed in the ſtrength of Reſolutions, or meer Natural Courage, which are a Means and Mercy not to be Deſpiſed, but yet not to be Truſted in, as Peter's inſtance ſadly ſheweth, Mat. 26. 35. 74. Courage may carry through a Natural Undertaking, 2 Sam. 10. 12, 13. and Vows of Old were of Religious Force, Judg. 11. 39. but other Armour is preſcribed in Goſpel-times, Eph. 6. 10, 11. Chriſt having choſen what is Weak, that ſo no Fleſh ſhould Glory in his Preſence, 1 Cor. 1. 27. 29. Courage is under the Command of Reaſon, and when the Captain Runs, (as Reaſon will, in Spiritual Caſes) the ſtouteſt of his Souldiers cannot ſtand, for lack of Conduct: And Reſolutions are depending upon Courage, which therefore needs muſt Run together with it. Whereas a Gracious Heart is not ſo much for ſaying what he will do, as Labouring to ſet Duty home upon his Heart, Pſal. 44. 20, 21. and waiting upon God for Light and Strength, Pſal. 25. 4, 5. Oppoſing Faith to Natural Fear, Pſal. 56. 3. who therefore is not Moved, Pſal. 16. 8. and 62. 2.

6. When Duty is affected in a time of Safety, and upon that Account. Birds hatched in a Summers Seaſon are Generally Gone (at leaſt-wiſe will not ſing) in Winter: Whereas thoſe Primitive Chriſtians were moſt Faithful, who were Converted in a Time of Perſecution. Men walking in the Fields for Recreation, are driven back by an appearing ſtorm: but therefore ſuch will neither Sow nor Reap, Eccl. 11. 4. Peace is a Mercy, Acts 9. 31. to be Prayed for, 1 Tim. 2. 2. but he that is not an hardy Souldier, will never be a Faithful Chriſtian, 2 Tim. 2. 3. Therefore a Gracious Heart is not for Lingring till the ſtorm be over, becauſe he longeth to be Maſter of that great Temptation. Yea, therefore God inureth His unto ſome kind of daily p. 150Tryals, leſt (being over-tender) they ſhould give back upon a ſudden change. And though ſuch Poſſibly may have a Pleaſant Journey, yet it is not depending thereupon, but fully purpoſed, though it ſhould Rain from firſt to laſt, becauſe their Buſineſs requireth ha…te and hazard.

7. When Pride is the Main Impulſive unto Duty, as to its being either firſt undertaken upon that Account, or therefore (chiefly) Perſevered in. Thus Honour did excite the Phariſees to be Obedient; and others (having once …egun) will not Deſiſt, for fear of being Mocked: Both which are of Inferiour Uſe, but not fit to be truſted with the Chief Command in a Religious Service. The Luſt of the Fleſh, (or Worldly Pleaſures) and the Luſt of the Eyes (or Worldly Riches) do ſeem both of them (Generally) to be preferr'd before the Pride of Life, or Worldly Honour, 1 John 2. 16. to ſhew the Weakneſs of this Latter Motive, compared with the other Two, though All of them are Worldly, and conſequently of a Paſſing Nature, v. 17. Few will Begin to Run in Wiſdom's Paths, if Honour be the OnelyOnly Prize; much leſs will they Perſiſt herein, if Pleaſures and Profits be thereby Hazarded, through Fear of Perſecution; ſince in that Caſe, it is accounted One's greateſt Honour to conſult for ſuch a Principal ſelf-preſervation, though by Diſgraceful ſelf-contradicting Practices.

8. When Duty and Affections are Contracted, meerly becauſe of Preſent wages expected thereupon. Thoſe never will be Faithful Souldiers unto Chriſt, who are not ſatisfied with the publick Faith of Heaven in that reſpect, and preſent Neceſſaries, 2 Cor. 4. 18. 1 Tim. 6. 8. Theſe Fooliſh Virgins (at their firſt going out) had ſtore of ſuch Encouragements, together wherewith their Lamps (or good Affections) are Now Extinguiſhed. An Heart that is Taken with the VVorld, doth ever incline, as doth a Needle, to that Load-ſtone wherewith it hath been Touched; and Go…pel-Duty is yet directly Oppoſite thereunto, as is the South unto the North. Therefore Chriſt doth Prepare his Voluntiers with ſuch like Proclamations at the firſt, Mat. 8. 19, 20. ſhewing the inconſiſtency that is between Love of the World and of the Father, 1 John 2. 15. at leaſt-wiſe in Reſpect of Laſtingneſs, Mat. 5. 24. There is ſome Fatneſs in Earthly Bleſſings, which yet will Fade, if not bedewed daily, Gen. 27. 39. ſo will thoſe Lamps (or good Affections) which Mainly are maintained with that kind of hungry Oyl.

9. When Duty is under the Sole or Principal Command of Natural Conſcience, and ſlaviſh fear of Condemnation entailed upon Diſobedience. p. 151This alſo is a Serviceable Under-Officer, Commiſſionated by Chriſt himſelf, Mark. 16. 16. and therefore all Fear of Suffering is not Diabolical, ſave when it is Supream, James 2. 19. But Natural Conſcience is ſubject to be ſeared in ſome, 1 Tim. 4. 2. and in all Unbelievers to be Defiled, Titus. 1. 15. yea, to be weakened in the Beſt, 1 Cor. 8. 7. therefore not fit to be confided in, ſave as it is Accompanied or back'd with Faith unfeigned, and without which it is not good, 1 Tim. 1. 15. And as Chriſt's Future Promiſes are nothing (with a Demas) to this preſent world, 2 Tim. 4. 10. ſo preſent Suffering (in the way of Duty) will eaſ…ly be too many for an Hypocrite's future fears of ſuch a Nature. Therefore Chriſt doth not truſt Conſcience with his People's Guidance, but doth Himſelf dwell in them by his Spirit, and which In-dwelling Spirit doth enable them to keep what is Committed to them, 2 Tim. 1. 14.

10. VVhen our Affections unto Duty are meerly bottomed upon the ſenſe of higheſt proper Priviledges from the Lord himſelf, which are believed to be had in ſuch a way. 'Tis true indeed the Love of Chriſt (for what he hath already done) is of a Soul-conſtraining Nature, 2 Cor. 5. 14. next unto which is Hope of Future Glory, 2 Cor. 4. 17. but as the Saints Duty is not proper, ſo neither can it be enſured, ſave as it iſſueth chiefly from a Nobler and more Laſting Principle. A Child of Light may walk in Darkneſs, Iſa. 50. 10. whoſe Duty (in that Caſe) would fail, if he were onelyonly animated by a ſenſe of Priviledges. Therefore ſo many ſtumble in the ways of Chriſt, becauſe they meet not with thoſe In-comes from him which were too peremptorily Expected, and too much Leaned on. Chriſt was Delighted in God's will, as ſuch, Heb. 10. 7. therefore he Fainted not, though ſeemingly forſaken by his Father, Mat. 27. 46. and nothing ſhort of that ſame Oyl (wherewith he was Anointed) viz. the Love of Naked Duty, will keep our Lamps from Going out.

Ʋſe 1. God alway can, and in due time he will conſtrain the Fooliſh Virgins to confeſs their being Inferiour to the Wiſe, in point of Oyl, or ſome more choice Accompliſhments. Thus Pharaoh was enforced to confeſs, that Moſes was more prevailing than Himſelf with God in Prayer, Exod. 8. 8. and Balaam alſo, that his Preſent ſtate was not ſo Happy as that of Iſrael, Numb. 23. 10. Yea, Saul at laſt was made to ſignifie that David was more Righteous than himſelf, 1 Sam. 24. 17. As God can puniſh the ſtouteſt Heart, Iſa. 10. 12. and cauſe the Arrogancy of ſuch to ceaſe, Iſa. 13. 11. So he can make the proudeſt Phariſee to call himſelf the chiefeſt ſinner, 1 Tim. 1. 15. who ſometimes thought he had wherein to Truſt, Phil. 3. 4, 5. Ahab's falſe p. 152Prophet ſcorned to be thought Inferiour to Micajah, 1 Kings 22. 24. untill he went into an inner Chamber to Hide himſelf, unto the ſhame of his Profeſſion, and then he ſaw it, v. 25. Compliance with an Ahab's will, and baſe unworthy ſelf-withdrawing fear, evince the Abſence of God's Spirit in Men, and will at laſt convince ſuch of their falſe Pretending thereunto in Times of Peace.

2. Thoſe are not worthy to be called Virgins, who are Condemned by theſe Fooliſh Virgins Carriage to the Wiſe, in ſuch a Caſe and Time. Theſe do not call the other Deſperate, Schiſmatical, or ſelfconceited, for Offering to go out without their Company: Eliab therefore was an Invidious Fellow, who neither would Engage (himſelf) with that Goliath, nor yet let David go without a Cenſure, 1 Sam. 17. 28. Theſe do not call their Darkneſs Light, nor boaſt of their New Trimmed Lamps, but do Confeſs their going out: Saul therefore was exceeding Impudent, who did aſſert his having been Obedient, againſt both Senſe and Conſcience, 1 Sam. 15. 13, 14. Theſe do not ſcorn to be Inſtructed, nor Totally Neglect the uſe of Means, but freely come unto the Wiſe, to be partakers of their Oyl: Therefore proud Amaziah was near his End, who ſcorned to be Taught by his Inferiour, 2 Chron. 25. 15, 16. So were Eliab's Sons, who cauſeleſly Railed upon Moſes, but ſcorned to come up unto him, to have the Caſe Decided in a Friendly way, Numb. 16. 12, 13, 14. 32.

3. The Fooliſh Virgins Lamps are alway apt to fade, and will at laſt Go out, eſpecially at ſuch a Time, or when the Cry is made. They are (at beſt) but as a Morning Cloud, Hoſ. 6. 4. unrooted Seed, Mat. 13. 5. Houſes upon the Sand, Mat. 7. 26. Profeſſors, Deut. 5. 28. without an Heart, v. 29. and of an Earthy make, 1 Cor. 15. 45. or without ſtrength, Rom. 5. 6. all which evince their being apt to fail. Yea, ſuch will (at the laſt) come down indeed, ſince Hypocrites will not alway Pray, Job 27. 10. nor yet Believe but for a while, Luke 8. 13. but will be choaked with the World, Mat. 13. 22. being onelyonly Zealous for Men's Traditions, Mat. 15. 2. or meerly Counterfeiting Good Affections, Mark 7. 6. And more eſpecially at ſuch a time, when God will lead Back-ſliders forth with workers of Iniquity, Pſal. 125. 5. Diſcovering Foundations unto the Neck, Hab. 3. 13. when two third Parts ſhall be cut off, Zech. 13. 8. and Chaff ſhall be b…rnt up, Mat. 3. 12. in Order to the Purging out of Rebels from among his People, Ezek. 20. 38.

This is a Failure of High Concernment, which I ſhall therefore a little ſhew the Symptoms of. And ſo the Symptoms of Decaying good Affections (or Fading Lamps) are briefly theſe.

p. 153Sympt. 1. When onelyonly in an hour of Temptation there ſeems to be a want of Light into that Truth or Duty, which formerly (and in cool Blood) was never Doubted of. If Peter knows not Chriſt, Mat. 26. 72. nor Nabal, who Famous David is, 1 Sam. 25. 10. nor Iſrael, what's become of Moſes, Exod. 32. 1. It is not ſo much from Ignorance, as want of Love. That Lamp (and not its Oyl) is to be blamed, whoſe Light is alway clear, untill ſome Nip or Guſt of Wind doth put it out: and in that Caſe Men wrongfully complain of Darkneſs. 'Tis true, Back-ſliders never were Judicious; and yet their not Continuing in the Truth, is nextly cauſed by the failing of their Affections, and is a ſign thereof. A Real Friend doth Love (a Thing or Perſon) alway, Prov. 17. 17. therefore Adverſity will make no Alteration, ſo long as Friendſhip doth continue, however injudicious that Affection is. And let no Man deceive himſelf, his Turning aſide from Chriſt cannot be from a Better Light, but want of Love.

2. When every ſmall Occaſion is improved by Profeſſors, whereon to fall, or be Offended. Love covereth a Real Sin, Prov. 10. 12. and Charity beliveth all things, 1 Cor. 13. 7. eſpecially when there is Ground for Confidence (as in this Caſe there is) that ſuch a Thing or Perſon is not Culpable, when moſt ſuſpected. But when the Fooliſh Virgins Motion (for Oyl or Light) is ſoon Denied, eſpecially when Haman's ſuing for his Life is moſt unreaſonably miſconſtrued, Eſth. 7. 8. Yea, when a Man is therefore called an Enemy, for telling that which cannot be denyed to be a Truth, Gal. 4. 16. Such Mens Affections certainly are Altered. Well might they be Concluded to be Envious or Diſ-affected, Mat. 27. 18. who could not ſay, what Evil Chriſt had done, and yet Cryed out to have him Crucified, v. 23. Whereas he that doth Love his Maſter, will not Accept of Freedom Offered, Exod. 21. 5. Nor will Ruth leave her dearly Beloved Mother, although ſhe hath a fair Occaſion Miniſtred, Ruth 1. 15, 16. nor will ought ſeparate a True Believer from his Love of Chriſt, Rom. 8. 35.

3. When Means afforded for Satisfaction (as to the Truth of ſuch a Duty) are very ſleightly attended unto, if at all. He daily Meditateth in the Law of God, who dearly Loveth it, Pſal. 119. 97. and he that Cordially deſireth Heavenly Wiſdom will ſeparate himſelf (from other Buſineſs) to ſeek it, Prov. 18. 1. Nor is a Love-ſick Spouſe Diſcouraged (by what ſhe meeteth with) from the Purſuance of her Beloved, Cant. 5. 6, 7, 8. But Dilatory Hearers, who feignedly are for a more Convenient Seaſon, Acts 24. 25. and ſuch as put a Queſtion, but ſtay not for its Anſwer, John 18. 38. eſpecially they who will not ſo much as come unto the Light, John 3. 20. Yea, they p. 154who Perfunctorily converſe about Enquiries of this Nature, or do not Hear in Hearing, Mat. 13. 13. do plainly evidence their want of Love unto the Truth, 2 Theſ. 2. 10. Thus ſome are eaſily convicted of Decaying good Affections, becauſe the ſtrenuouſneſs of their Endeavour doth no way ſuit the ſhew of their Deſire.

4. When Ordinary Light is not ſufficient, without ſome more than Neceſſary Demonſtration; which yet in other like Caſes is by ſuch Perſons thought to be unreaſonably expected by another. God made Man upright, or Plain-hearted, but he hath found out many bad Inventions or Evaſions, Eccl. 7. 29. and out of his own Mouth ſhall he be Judged, Luke 19. 22. Some things of Old were Darkly hiated, much more in Goſpel-times, Pſal. 49. 4. Mat. 13. 34. to Try Men's Ingenuity, Mat. 15. 15, 16. or who are of that Choſen Number, that will Obey as ſoon as they ſhall Hear, Pſal. 18. 44. Love made the Spouſe (when half aſleep) to Hear the Voice of her Beloved, Cant. 5. 2. And David's Delighting in the Will of God, did make him light of Hearing, Pſal. 40. 6. 8. And if Eliſha had not been very Candid, he …u…d not ſo readily have known the Meaning of Elijah's Mantle c… upon him, 1 Kings 19. 19, 20. 'Tis true, Man's Reaſon may not Dict…e Goſpel-Dut…s, yet is there room for Candour in ſuch Caſes; and Perſons Dull of Hearing, Mat. 13. 15. have not the Love of God in them, John 5. 42.

5. When clear Convictions are not Accompanied with ſpeedy Actions: it being an undoubted ſign of Weakneſs in that Child, which ſtayeth long in the place of breaking forth, Hoſ. 3. 13. A ſtrong Affection is rather apt to be too forward, as Moſes was, to have his Siſter healed, Numb. 42. 13. as David was to Bu…ld a Temple, 2 Sam. 7. 2. 5. and as the People were to make Chriſt King, John 6. 15. however ſuch are in Pain, till they have Vent, and then are moſt Refreſhed, Job 32 19, 20. …ai…h is not Ha…ty, Iſa. 28. 16. and Hope can wait, Rom. 8. 25. but Love …s all upon the Spur, and if there be nothing from Without to hinder, one D…y is then Accounted a Thouſand Years, 2 Pet. 3. 8. Therefore ſuch …re for making Ha…te, Pſal. 119. 60. and not conferring with Fleſh a…d B…ood, Gal. 1. 16. but do immediately endeavour to comply with ſignifi…d Duty, Acts 16. 10. Whereas Lot's Lingring ſtill in Sodom, Gen. 19. 16. after a double Item given, v. 12. 15. did plainly evidence he had no great Affection to be gone.

6. When Souls are glad of being Hindred, and who are therefore Catching at, or readily at leaſt improve the firſt Advantage fairly Offered for ſuch a Purpoſe. As Hatred watcheth for anothers Halting, Jer. 20. 10 and Envy ſeeketh for Occaſions, 2 Cor. 11, 12. or falſe p. 155Witneſſes, Mat. 26. 59. ſo Love Deviſeth Liberal things, Iſa. 52. 8. and waiteth to be Gracious, Iſa. 30. 18. David was Glad when others did invite him unto Duty, Pſal. 122. 1. whoſe Soul did break with Longing for it, Pſal. 119. 20. and 41. 1, 2. Nor would Paul be diſſwaded with Heart-breaking Importunities, Acts 12. 13, 14. but did what in him lay, to ſhun Obſtructions, Gal. 1. 17. and ſadly Bewailed, Rom. 7. 24. his being ſometimes Captivated, v. 23. or H…ndr…d from that good which he fain would have done, v. 19. Whereas they have but ſmall Affection for their Duty, who wait but for a Wind to carry them off, John 6 65, 66. or willingly Obey Man's countermand, Hoſ. 5. 11. yea, they who do not caſt about to be Delivered from a forcible Captiv…ty, Jer. 41. 13, 14.

7. When any thing is loved More than Chriſt or Duty, Mat. 10. 37. A Child may truly Love his Parents both alike, and Chriſt did duly Love All his Diſciples, John 13. 1. though John was Eminently his Beloved, v. 23. but Chriſt is not Beloved Duly, if Life it ſelf (as well as our Relations) be not Hated by us in Competition with our Duty unto him, Luke 14. 26. David Deſired Nothing upon Earth, Compared with God, Pſal. 73. 25. Nor was Paul moved with the fear of Loſing All, if what he had to do for Chriſt might be but finiſhed, Acts 20. 23, 24. and nothing ſhort of this, will cl…arly Evidence a True Diſciple's Love, John 21. 17, 18. And though a Temporary failing of this Fruit in Peter, Mat. 26. 34. might be conſiſtent with its Never failing Root, Luke 22. 32. yet they who fall with him, and do not alſo Riſe again, will not be Credited, as to the Truth of their Profeſſed good Affection. An Hypocrite may Suffer much, but yet their Lamps are quite Gone out, who do Habitually Affect ought more than Chriſt, and do thus Evidence it.

8. When that Reproach which ſome Men caſt upon the ways of God, is Lightly born by thoſe who do Profeſs to walk therein. How would the VViſer Virgins have been Moved, in caſe the Fooliſh had Reviled them, becauſe of Going forth. Love is made up of Sympathy, and as in Chriſt, Acts 9. 4. ſo in his People, Pſal. 69. 9. And though Paul would have ſome Oppoſers to be Taught with Meekneſs, 2 Tim. 2. 25. yet could not he bear Blaſpheming Jews, Acts 13. 45, 46. Yea; David's Love to God made him Hate the Haters of him, and to be Grieved with them, Pſal. 139. 21. as with his greateſt Enemies, v. 22. Two contrary Maſters cannot be ſerved with the ſame Affection, Mat. 6. 24. and next unto a Saint's being Angry with himſelf, 2 Cor. 7. 11. he cannot but Declare againſt the ſins of others, Mic. 3. 8. Paſſion is to be watched over, Eph. 4. 26. and Perſonal Caſes call for Moderation, p. 156Numb. 12. 2, 3. but let us have a care of ſmothering Zeal by our Diſcretion, ſo as to make our Love for Chriſt a Matter Diſputable.

9. When Souls are Satisfied with Ignoble and Dull Performances of that Duty which God requireth. Love ſcorns to be affrighted into Duty, 1 John 4. 18. or baſely to be Hired thereunto, Dan. 5. 17. yet will it Act unto its utmoſt, as that which David did with good Affection, 1 Chron. 29. 3. he alſo did with all his Might, v. 2. Some Pray and Hear, as they ſhould Buy and Marry, 1 Cor. 7. 29, 30. and as the manner of their Acting is, ſuch is the Meaſure of their Affection, and ſuitable thereunto (at laſt) will be the Nature of their Pay, 1 Sam. 2. 30. The weakeſt Creature hath an Heart, and Soul, and Mind, and Strength, wherewith God (in the firſt place) ſhould be Loved, Mark 12. 30. and may not Chriſt juſtly ſay to thee, as Delilah did to Sampſon, Judg. 16. 15. How canſt thou ſay, I Love thee, when thine Heart (in a Duty) is not with me, but haſt oft Mocked me, and not yet told me wherein thy great ſtrength lyeth? A Cuſtomary Yawning, Drouzy, Wandring, Sleighty VVorſhipper of God, is one whoſe Lamp (or good Affection unto Duty) is either Gone, or Going out.

10. VVhen Souls are not Affected duly with anothers Duty, wherein Themſelves are not ſo properly concerned. Indeed ſome will Commend that Duty unto others, wherein Themſelves would be Excuſed, Mat. 23. 4. This is a ſelf-condemning Approbation, Rom. 2. 18. 21. But others onelyonly Cry that Duty up wherein Themſelves are Eminently Engaged: But this is ſelf-Love, and not a Proper Love of Duty. Love is commenſurated by its Object, therefore Chriſt doth not call that Love or Friendſhip which is not both Indefinite, John 14. 15. and Univerſal, John 15. 14. forbidding his Diſciples to fault that Good which others did who walked not with them, Mark 9. 38, 39. Moſes Deſired, that all the Lords People were as he, Numb. 11. 29. and others ſtedfaſtneſs was that by which Paul was Preſerved alive, 1 Theſ. 3. 8. Yea, John Rejoyced in Chriſt's out-ſhining him, John 3. 26. 29. The Spirit in a Saint may Luſt to Envy, James 4. 5. but Men of an Habitual Invidious Spirit (approving nought but what is in themſelves) are void of Love to Chriſt or Duty.

Theſe are the Symptoms of Decaying Lamps, or good Affections; in Order unto the keeping whereof Alive, (for Chriſt and Duty,) theſe Motives may be of Uſe.

Mot. 1. Affections in Man are Noble Faculties, and Spiritual Objects are the Higheſt, which God hath therefore aptly joyned, Col. 3. 1. and ſuch no Man ſhould put aſunder, Mat. 19. 6. Adam in Paradiſe p. 157had all the Creatures in their Prime, yet could he not find an Help meet for himſelf among them all, Gen. 2. 20. that ſhews the Nobleneſs of Man's Affections, whoſe Nature is ſtill the ſame, but that Man's Fooliſh Heart is Darkened, Rom. 1. 21. Eph. 4. 18. VVill any wiſe Man ſtitch Rags together with Silver Threds? Or ſpill Roſewater upon the Ground? Or caſt away his Love and Perſon upon a Fooliſh VVoman? Such are theſe Lower things, Beggarly, Gal. 4. 9. Earthly, Phil. 3. 19. and Fooliſh, 1 Tim. 6. 9. VVhat Pity it is, that Princes Daughters, Cant. 7. 1. ſhould Marry ſo much beneath themſelves, when Courted or Deſired by him, v. 10. who is the King of Kings, Rev. 19. 16. the Treaſury of wiſdom, Col. 2. 3. the greateſt Heir imaginable, Heb. 1. 2. and chiefeſt of Ten Thouſand in point of Beauty, Cant. 5. 10.

2. Affections in Man are Laſting, eſpecially his Love or Charity, which will Abide when Faith and Hope ſhall fail, 1 Cor. 13. 13. and Spiritual Objects are the moſt Incorruptible, Rom. 1. 23. whilſt Earthly things are of a Fading Nature, Iſa. 24. 4 why ſhould our Eyes then be ſet thereupon, Prov. 23. 5? VVill any wiſe Young Man lay out his whole E…tate upon a falling Houſe, when he might have a better? How ſweet are Chriſt's Embraces, Cant. 2. 6. whoſe Arms are Everlaſting, Deut. 33. 27. compared with other Lovers, whom we muſt be Divorced from by Death, 1 Tim. 6. 7. if not before? Affections will continue with us unto all Eternity, but not their worldly Objects; and how will Sinners grieve in Hell, who (through meer Fooliſhneſs) will then have Nothing to fix their Love upon. VVhereas they whoſe Affections Now are wholly given up unto the Lord, will be ſo far from wanting what to Love Hereafter, as that Love (in its Happieſt Exerciſe) will be the Chief (if not the Sole) Survivor of their Affections.

3. Love is of God, 1 John 4. 7. who therefore is called the God of Love, 2 Cor. 13. 11. and in a Natural ſence as well as Spiritual, ſince he is the Father of our Souls or Spirits, Heb. 12. 9. and conſequently (alſo) of our Affections. Now, ſhall not he that Plants a Vine, Mat. 21. 33. Receive its Fruit, v. 34? Shall he that Feeds a Flock, not eat the Milk thereof, 1 Cor. 9. 7? Shall not a Father be firſt Served with his Child's Activity? Houſes are firſtly at their Builder's Service; Rivers return unto the Sea, from whence they came, Eccl. 1. 7. Trees ſhed their Leaves upon the Ground that bears them: And then ſhall Iſrael onelyonly bring forth Fruit unto Himſelf, Hoſ. 10. 1. Is it a ſmall thing with us to take God's Jewels, Broidered Garments, Oyl and Honey; yea, his very Sons and Daughters, and give them (from himſelf) p. 158to others, Ezek. 16. 17, 18, 19, 20? To Love ought more than him without whom nothing could be Loved, is moſt unworthy, and the juſt matter of greateſt ſelf-abhorring.

4. Affections ſeem to be the cleareſt Evidence of God in Man, as to his Infiniteneſs; in which regard, Low finite Objects are no way Adequate thereunto. There may be a Deſire in Man of More than is attained by him, or clearly underſtood, or can be had, or ſhould be Aimed at, yea, more than he is able to Receive, ſo Boundleſs are his Affections, and therefore Meet for none but Chriſt. Somethings may be deſired, which are forbidden, Gen. 3. 6. and ſinful Objects ſhould not be Loved, Rom. 12. 9. but let him be Anathema Maranatha, who Loves not Chriſt, 1 Cor. 16. 22. Some Die of Love unto the Creature, becauſe they cannot have it: but none are more than Sick of Love for Chriſt, Cant. 5. 8. who at the laſt, will be ſelf-manifeſting unto ſuch as Love him, John 14. 21. No Earthly thing ſhould be Affected overmuch, but Love to Chriſt will never turn into a Luſt, Deut. 6. 5. Yea, Spiritual Objects will make room for their Reception and Comprehenſion, Eph. 3. 17, 18. and as the Lord is ſatisfying, Pſal. 73. 25. ſo he that Loveth him, Loves other things in their due manner, Mark 12. 30, 31. All which beſpeak our Love for him.

5. Affections are the Gloſs of Actions, and without which the greateſt Doer, and utmoſt Sufferer is as nothing in God's Account, 1 Cor. 13. 3. Love is the fulfilling of the Law, Rom. 13. 10. the firſt Fruit of the Spirit, Gal. 5. 22. whoſe Sallet is better than a ſtalled Ox, Prov. 15. 17. and a Man's Kindneſs is his Deſire, Prov. 19 22. Yea, all the Subſtance of his Houſe (compared with Love) is utterly to be contemned, Cant. 8. 7. Chriſt's Love is better than Wine, Cant. 1. 2. and his Loving kindneſs, than Life it ſelf, Pſal. 63. 3. nor doth the Cedar Wood, or Silver Pillars, or Golden Bottom, or Purple Covering, ſo much ſet out his ſtately Chariot, as that its Midſt is Paved with Love, Cant. 3. 9, 10. Yea, Chriſt doth alſo count his People's Love much better than Wine, Cant. 4. 10. remembring Iſrael's Kindneſs, Jer. 2. 2. whom he oft proved to know their Love, Deut. 13. 3. his Valuation whereof appeareth by what he hath prepared for ſuch as Love him, 1 Cor. 2. 9. and therefore David Deſired to greater Mercy than what he had for ſuch, Pſal. 119. 132.

6. Affections are the Bringers forth of Actions; and as no Work is done at all, in Caſe Affections be wholly wanting; ſo where …h…ſe are not ſtrong and Lively, nothing is done with Joy, or without D…fficulty. Judgment is as the Head, and our Affections as the Fe…t: Ther…ore he cutteth off the Feet, who ſendeth by a Fool, that wanteth both, Prov. p. 15926. 6. At leaſt-wiſe, our Affections are as the Wheels unto a Chariot, which Driveth Heavily when thoſe are taken off, Exod. 14. 25. Love is the ſleight of Acting, which doth not call its D…ty Grievous, 1 John 5. 3. nor is it Quenched with many Waters, Cant. 8. 7. but doth conſtrain, 2 Cor. 5. 14. in ſpight of all Diſcouragements, 2 Cor. 12. 15. Whereas Men void of Love to Chriſt complain of Wearineſs, Mal. 1. 13. wiſhing the Work were over, Amos 8. 5. and waiting for an Opportunity of being Diſcharged from it, which he who Loves his Maſter will not Accept of, Exod. 21. 5. Let us therefore keep up Affections, unleſs we have a mind to caſt off Duty.

7. Affections have a re-acting Infl…ence up…n the Judgment, as they are Weak or Lively, which ſhould provoke our C…re in that regard. Lamps in the Letter, do onelyonly ſpend their Oyl or Light, which (in the Myſtery) is Multiplyed by a flaming good Affection, and Drieth up together with its Going out. Nay, though Oyl may be in the Veſſel, yet is there no Prop…r Light, ſave as that Oyl is fired in the Lamp or good Affection. Therefore Men never want ſufficient Light for that which they Affect, but Generally do complain of Darkneſs, together with the ſetting of their Love. Thoſe Jews had not the Love of God in them, John 5. 42. who therefore ſaid, they Knew not Chriſt, John 7. 27. although they Knew him well enough, v. 28. Nor is it to be wondred at, ſince Things or Perſons not Affected are no… much Heeded; yea, moſt Men's Judgments are Commanded by Affections ſince the Fall: Therefore if once our Lamp… go out, we ſhall no longer ſee our Way into a Diſ-affected Duty.

8. Affections alſo are very Tickle, and therein like to Lamps, which (if they be not Guarded) will ſoon Blow out. A Garm…nt may have loſt its Gloſs, whoſe Subſtance is not yet Conſumed; a Razor may-have loſt its Edge, which is not yet Gap't or Broken; a Flower may have ſhed its Le…ves, whoſe Root and St…lk do ſtill continue: Such is the Fading Nature of Men's Affections. The Spouſes H…r… (or Judgment) was Awake when her Affections were aſleep, Cant. 5. 2. and there may be Love in the Root for Chriſt, as was in Peter, whoſe Fruit or Exerciſe was wholly gone when he Denied him. Yea, one may Act for God, and yet without Affection; Witneſs not onelyonly Zipporah's Angry Duty, Exod. 4. 25. and others ſnuffing at it, Mal. 1. 13. but alſo the Conſiſtency that is between One's giving Alms, Mat. 6. 2. and yet omitting Mercy, Mat. 23. 23. yea, all a Man's Goods un…o the Poor, yet without Charity, 1 Cor. 13. 3. Affections are like Cryſtal Glaſſes quickly crackt, but not by Man to be Amended.

9. If our Affections be not fixed upon Chriſt, they will then faſten p. 160otherwhere unto our Diſ-advantage. One may have Power over his own Will, in point of Marriage, 1 Cor. 7. 37. who yet muſt needs Affect ſomething or other; and if not Chriſt then either Sin or Creature-comforts will have all. Incline my Heart unto thy Law, (ſaith David) and not to Covetouſneſs, Pſal. 119. 36. q. d. if Thou doſt not ſecure me for thy ſelf, then Mammon will be ſure to have me. Affections cannot keep their Virgin-ſtate, but will Eſpouſe ſome Early Object: And when Souls are not alway Raviſh'd with Chriſt's Love, the Serpent will creep in upon them. Yea, if ought elſe be Maſter of our Affections, God will be Hated by us, Mat. 6. 24. there being no Middle kind of Abnegation (on either part) between him and the Creature, as is between one Creature and another. Therefore let us Affect Chriſt and our Duty, elſe will it not be long before we Hate them both.

10. God's Love unto his People doth provoke their ſuitable Return, elſe will they be Inferiour unto Publicans, Mat. 5. 46. and Sinners, Luke 6. 32. He Loved them firſt, which doth prevent Upbraiding, but calls for after-love, 1 John 4. 19. His Love to them ſurpaſſeth Knowledge, Eph. 3. 19. and ſhall their Love to him not be made known at all, or very little? He Loves them with an Everlaſting Love, Jer. 31. 3. And did a ſtream yet ever fail (without a wonder) whoſe Spring continued? No Man hath Greater Love from any, than have the Saints from Chriſt, John 15. 13. and are they not then unworthy of him, in caſe they Love ought More than him, Mat. 10. 37? He loved them, when in their Blood, Ezek. 16. 8. whilſt they were Sinners, Rom. 5. 8. and ſhall not they love this altogether lovely one, Cant. 5. 16. whoſe ſharpeſt Rebukes are big with Love, Rev. 3. 19? eſpecially ſuch who have had much forgiven, Luke 7. 42. Nothing can ſeparate them from the Love of God in Chriſt, Rom. 8. 39. who then ſhall ſeperate Chriſt from their Love of him, v. 35, 37, 38?

11. Love is the greateſt Factor, and many times with very little Charge, which ſhould Encourage us to keep it up (for Chriſt) with utmoſt care. A good Man ſets his Love upon the Lord, therefore God Promiſeth to Deliver him, becauſe he thereby ſeems to know his Name, Pſal. 91. 14. whereas bare want of Love (to Chriſt) incurrs the ſaddeſt Excommunication, 1 Cor. 16. 22. Yea, David's Love was amply Recompenſed, when it was onelyonly in his Heart to Build an Houſe for God, 2 Sam. 7. 11. 1 Chron. 28. 3. therefore the Pooreſt Saint ſhall be Rewarded for their Benevolence, which ſome could never Evidence, ſave by their good Affection, Mat. 25. 34, 35. And if Saints ſhall be dealt with by the Lord, according to then Love, their Portion then muſt needs be Endleſs, for ſuch hath been their good Affection, however p. 161ſhort their Actions be. Yea, therefore both Their Happineſs and others Miſery will be Eternal, or Anſwerable to their Endleſs Love.

12. Saints do Profeſs much Love for Chriſt, Soul-love, Cant. 1. 7. and their being Sick thereof, Cant. 2. 5. yea, their being alway ready to break with an Indefinite Longing after his Judgments or their Duty, Pſal. 119. 20. If Peter's Queſtion were put by Chriſt to any here, John 21. 15. their Anſwer would be like his, as to the Truth (if not the Meaſure) of their Affection; and would be Grieved (as he was, v. 17.) if their Profeſſion of that Nature be not Credited; yea, all the People would ſay Amen unto that Curſe, 1 Cor. 16. 22. as Iſrael did of Old unto thoſe Comminations, Deut. 27. 26. Therefore theſe Fooliſh Virgins would be thought to have ſo much Affection ſtill, as to Deſire more; or rather they onelyonly meant the want of Light, (and not of Love,) by this Confeſſion of Lamps going out. O therefore Love the Lord, al ye his Saints, Pſal, 31. 23. and do not onelyonly make a ſhew thereof, Ezek. 3…. 31. but let it be without Diſſimulation, Rom. 12. 9. and not in Word, 1 John 3. 18. ſince Grace is onelyonly like to be their Portion who Lov… Chriſt in ſincerity, Eph. 6. 24.

13. There can be no true inward Peace or Satisfaction ſo long as there is a Reſtraint upon Affection towards Chriſt and Duty. As Anguiſh ſhut up is ſtrangling, Job. 7. 11. ſo is a Gracious Heart in Pain while its Affections are unduly ſtopt, in point of Godly ſorrow, Pſal. 32. 3. Strong Deſire, Job 32. 19, 20. and Holy Zeal, Pſal. 39. 2. Jer. 20. 9. Pſal. 119. 20. It therefore is good to be Zealouſly Affected alway in a good thing, Gal. 4. 18. Yea, a good Conſcience (if Awakened) is not at quiet, nor doth enjoy it ſelf with Comfort ſo long as its Affections for Chriſt are Dead; and therefore David Prays for being Quickned in God's way, Pſal. 119. 37. according to his Word, v. 25. and for his Names ſake, Pſal. 143. 11. ſo would he call upon him, Pſal. 80. 18. And with what Faith can they (who Love not Chriſt) exp…ct the Manifeſtation of his Love to them, which is ſo promiſed onelyonly, John 14. 21? Yea, with what Face can they Deſire it otherwiſe, as if it were not all the Reaſon in the World, that a Wive's and Husband's Love ſhould be Reciprocal, Hoſ. 3. 3▪

14. The Going out of Lamps (or Failing of our Affections) is one ſad Sign of Fooliſh Virgins, and more eſpecially at ſuch a time, or in theſe latter Days. Poor un-eſpouſed Virgins may have a Love for Chriſt, Cant. 1. 3. what ſhall we then think of ſuch who Love him no…, ſince all the Upright are there ſaid to Love him, v. 4? The beſt Material Actions are not ſo Characteriſtical (of viſible Saint-ſhip) as Affections; and Filial Duty is thus Diſtinguiſhed from that of Servants, p. 162Phil. 2. 20. 22. therefore the ſhedding of this Flower exceeds the Falling of that Fruit, in point of Spiritual Diſcrimination. The Cooling of Profeſſors Love is ſaid to be the Predominant Diſtemper of ſuch a Time, Mat. 24. 12. and Time-Temptations are dreadful Symptoms. Thus are the Wiſe and Fooliſh Virgins (here) Diſtinguiſhed: And Typical Epheſus is Threatned with un-churching (and conſequently, with being viſibly un-Sainted) for leaving her firſt Love, Rev. 2. 4, 5.

15. Extinguiſhed Lamps (in ſuch a Day as this) will hardly be ever Lighted more untill the Door be ſhut. The Nearer that any Union is (as that of Brethren) the Greater is its Diviſion upon a Breach, and ſo much the more Hard is its being re-united, Prov. 18. 19. And as Affections are Enobled by their Objects, ſo love for Chriſt Degenerating into ſleightineſs, doth therefore enter into the Depth of Putrefaction, as Beſt things do, when fallen into Decay, which conſequently are moſt irrecoverable. Thence is it, that ſo few Adulterers (or Backſliders) do Return, Prov. 2. 19. ſo Boiſterous is that Affection which is not kept within the bounds, of its allowed Object. And Time-Temptations (ſuch as this is at preſent) are more eſpecially Malignant or Incurable, becauſe they are a Spiritual Plague or Token of God's Diſpleaſure, by which his Own are ſeparated from the World, Pſal. 12. 7. Therefore let our Affections be well Guarded Now, unleſs we mean to have thoſe Lamps put out for ever.

16. Let us duly weigh that dreadful Sentence paſſed upon ſuch as love not Chriſt, 1 Cor. 16. 22. There was of Old, and there ſtill is a Two-fold Ordinary Spiritual Cenſure upon Offenders; the one of which was, to be ſhut out of the Camp for ſo long time, Deut. 23. 10. which was a Type of that With-drawing, 2 Theſ. 3. 6. 14, 15. The Other was, to be cut off, Exod. 12. 15. which Anſwereth unto Goſpel-Excommunication, Gal. 5. 12. Yet might a Perſon (ſo dealt with) be Taken in again, 2 Cor. 2. 8. But ſome were not to be ſo much as Prayed for, 1 John 5. 16. as being never to be forgiven, Mat. 12. 32. but to be called Anathema, or ſet aſide, untill the Lord ſhall come, which Maranatha ſignifieth; the former of which is a Greek word, the other Syriack, which latter was the common Language of the Jews at that day: To intimate, that he who loves not Chriſt, was to be Curſed by Jews and Greeks (or Gentiles, 1 Cor. 1. 24.) till Chriſt ſhall come and ſay, Depart ye Curſed, Mat. 25. 41. Not but that every ſin deſerveth Death, Rom. 6. 23. nor but that ſinners (of this kind) may be Recovered; onelyonly to Repreſent the Danger of not loving Chriſt, next unto that of ſinning againſt the Holy Ghoſt.

p. 163And as we would keep our Affections up for Chriſt and Duty, theſe following Helps may be of Uſe.

1. Let us ſtand Gazing upon theſe Objects, as thoſe Apoſtles did, when Chriſt Aſcended, Acts 1. 10. nor ſhall we need to fear our being therefore checked, as they were then, v. 11. becauſe their ſtedfaſt looking Terminated upon his Fleſh, unto our Admonition. As is the Sight, ſo is Impreſſion; Beholding Changeth, 2 Cor. 3. 18. and Viſion doth Aſſimilate, 1 John 3. 2. Yea, Job concluded the working of his Friends Affections towards him, in caſe they would but look upon him, Job 6. 28. as looking upon Chriſt doth make his Piercers mourn, Zech. 12. 10. with Supplication. Therefore Job made a Covenant with his Eyes, Job 31. 1. and Drunkards are bid to take heed of looking upon the Wine, Prov. 23. 31. Yea, when Chriſt would not be Overcome, he bids the Spouſe to Turn away from him, Cant. 6. 5. So Powerful is Sight upon Affection. And if Ten Thouſand Objects were in View, Chriſt would appear to be the chiefeſt of them all, Cant. 5. 10.

2. Let us endeavour alſo to Trim ſuch Objects, ſince our Affections unto Things and Perſons are much Inflamed by the Bravery of their Adorning, as Harlots too well know, Jer. 2. 33. Nor doth Chriſt need to be ſet out by us, ſave as an Eye of Faith can Dreſs him with his Own, or rather ſee him as he is, or as he (at the leaſt) will at the laſt appear in Glory. Men therefore Hide their Faces from him, Iſa. 53. 3. becauſe his Viſage is firſt marred by them, Iſa. 52. 14. either by ſtripping him of his ſtately Robes, or by diſcolouring them with their Evil Eye. Could we but look at Jeſus, as he is Now ſet upon his Father's Throne, Heb. 12. 2. how ſhould we Run with Patience the Race that is ſet before us, v. 1. Since Duty hath the ſame Debentur's, and which as ſurely will be diſcharged. 2 Tim. 2. 12. Yea, how would Duty at the Preſent Raviſh, could we but Eye its Native Beauty, our being therein moſt like to Chriſt, together with that Peace which doth attend it.

3. If any One Duty would be alway loved by us, ſo let our Love be Univerſal, and let us not Deſpiſe the leaſt; at leaſt-wiſe not the Greater Branches of it, ſuch as Time-Duties are by way of Eminency. He that Deſpiſeth any of his ways, ſhall Die, Prov. 19. 16. his Love thereunto will Decay; it being with Obedience, as with a Faggot, the ſmalleſt of whoſe ſticks (when plucked out) doth looſen all the reſt. A Killing Cold is oft-times got (in tender Bodies) by leaving off a Thinner Garment; yea, by not having it cloſely Girt about us. Much more if Weightier Matters are Diſ-eſteemed; it being with our Affections, p. 164as with a Civil State, which ſoon will come to Nought, when Babes and Children are in Chief Command, Iſa. 3. 4. Time-Truths are as the Bond of Duty, which being once ſlackned, doth hazard the Diſſolution of our Love in General, as both Experience and the Scriptures Witneſs; and without Love to which no True or Laſting Love to any other can ſafely be concluded otherways.

4. Let our Affections unto Chriſt be Genuine, or Kindly, and not Enforced. One may be Over-awed to Love another, but Souldiers Pre…t into a Service are not to be Confided in; therefore Chriſt onelyonly is for Vo…untiers. How hard a Matter it is to keep Affection up (in a Religious Duty) unleſs the Spirit be kindly raiſed! Whereas Enlarged Hearts can Run, Pſal. 119. 32. and ſpend themſelves, 2 Cor. 6. 11. without being Wearied, 2 Cor. 12. 15. Spontaneous Earthly Fruits are mo… Abiding, ſo is that Love which is moſt Natural: God's Love is therefore Ev…la…tng, Jer. 31. 3. becauſe he Loveth Freely, Hoſ. 14. 4. Therefore God and his People are called each others Portion or Inheritance, Jer. 10. 16. becauſe the Naturalneſs of their Affection (each unto other) is like an Eſtate in Land, which is not Subject unto C…ualties, as Money …s. An Arrow forced out of a Bow, will fall within a while; whereas Beams Darted from the Sun, continue in their Strength and uncon…rained Vigour.

5. Let not our Love be over-violent, I mean, not ſo, as to be Supream, in Competition with our Judgement. A Sober Traveller will ſoone…t come unto his Journeys end; whilſt he that's all upon the Spur will quickly Tire, both Horſe and Man, Gal. 5. 7. They who receive Man as an Angel, Gal. 4. 14. are apt (ere long) to count him as an Enemy, v. 16. therefore, unleſs ſuch could be Zealouſly Affected alway; v. 18. 'tis better to be Moderate, 1 Cor. 4. 6. Some (in our Days) have been too fierce to hold. So Run, as that we may Obtain, 1 Cor. 9. 24. and he that ſtriveth for the Maſtery, is Temperate, v. 25. which ſeemeth to be meant by Lawful ſtriving, 2 Tim. 2. 5. We ſhould Love God with all our Heart and Soul, and Mind, and ſo with all our Strength, Mark 12. 30. elſe as an injudicious love is alway Carnal, (though fixt upon a Spiritual Object,) ſo it will never laſt; and violent Exerciſe doth onelyonly Poſt a Mortal Body ſo much the faſter into its Grave.

6. Let our Affections unto Duty be kept up in their conſtant Exerciſe, as we would have them to continue. That Lamp which is not always Burning, will go out. If (in this caſe) we ceaſe to Love, Affection will ſoon Die, as doth Man's Body without continual Breathing; Loves Breath and Life is in the Noſtrils of its Exerciſes. He that would row p. 165againſt the Stream, (as every of Chriſt's Lovers doth) muſt have a Care of Miſſing any one ſtroak, for fear of being Turned quite away. This ſome have found to be the Iſſue of Religious Intermiſſions, under pretence of waiting for the Spirit, till Love unto that Duty hath been quite Extinguiſhed. And as indulged ſluggiſhneſs is one Symptom of our Dying Love, ſo is it a Cauſe thereof; as ſtirring up this Heavenly fire (by a Lively Excerciſe) is likelieſt to prevent its Going out. When we have once Raiſed the Bell of Duty, a ſteady pull may keep it up with eaſe, which elſe will Fall, and may not Riſe again.

7. Let us not Hanker after other things. Sin Killeth our Affections quite, and if the Creature hath too much, Chriſt will have none at all, 1 John 2. 15. A right up burning Lamp will laſt the longeſt; but when its Light doth waſte on either ſide, it ſwaileth much, and hazards an Extinction. Chriſt ſitteth light, Mat. 11. 30. but Mammon (got up behind him) Tireth us, in ways of Duty. Could we but lay aſide theſe heavy Weights, how ſhould we Run with Patience the Race that is ſet before us, Heb. 12. 1? How can ſome wonder at the Cooling of their ſcattered Love! It being therewith as with Sun-beams, which are not burning, ſave as they are United, Pſal. 86. 11. We cannot Approve our ſelves to God, unleſs we ſtudy, 2 Tim. 2. 15. and ſtudying is inconſi…tent with Diverſions, untill our Eyes are turned from beholding Vanity, Pſal. 119. 37. This favouring ſo much what is of Man, (though onelyonly in a way of Longing for them) deſtroys our Taſte of better things, Mat. 16. 23. and our Deſires thereof.

8. Let our Affections (unto Chriſt and Duty) be of the Nobleſt Kind, both as to their Riſe and Maintenance. Chriſt may be Embraced by Carnal Arms, and in that caſe, the Ivy (about an Oak) may wither ſoon, becauſe its Root is of a Weak Decaying Nature. Profeſſors (Generally) are onelyonly careful to fix upon a Spiritual Object; Whereas the Suitableneſs of their Affections is as Eſſentially required of them, elſe are they neither Holy, nor will be Laſting. And though there is an Holy Driving Terror, 2 Cor. 5. 11. and other Drawing Conſiderations, Hoſ. 11. 4. yet will our Motion never be Perpetual, ſave as our being Wiſdom's Children, Mat. 11. 19. is evinced by the Naturalneſs of our Affection to its Naked Wayes. And to that end, let us not too much eve Encouragements in ſuch a way, leſt by that means our Love ſhould be Debaſed: But let thoſe Chambers (or Accommodations) be ſo joyned to the Temple of our Duty, as that their Beams may not be faſtned into its Wall, according to God's own Order, 1 Kings 6. 6. elſe will it Threaten both the Weakning and Defacing of that Houſe, in caſe thoſe Chambers be taken down, which otherwiſe is no way Diſ-advantaged.

p. 1669. Let us be careful with whom we Ordinarily (at leaſt-wiſe Intimately) do Converſe, ſince though Communion with the Wiſe cannot ſecure the Fooliſh Virgins Lamps from Going out; yet are Companions apt to Influence, Prov. 13. 20. Saul (if among the Prophets) will alſo Propheſy, 1 Sam. 19. 24. And Joaſh his good Affection was Preſerved, ſo long as good Jehoiada Lived, 2 Chron. 24. 2. but otherwiſe Love will cool, Mat. 24. 12. Affection for Duty (ſince the Fall) is very crazy; and Perſons (Aguiſhly Diſpoſed) upon the ſight of others ſo Affected, are apt to ſhake. Thus many Hopeful Virgins (of later Years) have Buried their Ancient Love (for Duty) in the Boſom of a Diſ-affected Yoak-fellow; which is a fair Warning unto Others to Marry in the Lord, 1 Cor. 7. 39. Come out of Babylon, for fear of being Touched with her Sins, Rev. 18. 4. Since any one Root of Bitterneſs is apt to Trouble and Defile, Heb. 12. 15. though it be but a little Leaven, 1 Cor. 5. 6. Conſult Experiences, and let us Act accordingly.

10. Let us endeavour to aſhame our ſelves, both by our Own and Others Practices, provoking hereunto. Oh how Affectionate are ſinners in their way, Doting upon their Lovers, Ezek 23. 10. and ſeeking to out-vye each other in their Inordinacy, v. 11. Yea, falling in Love with Pourtraitures upon the Wall, v. 14. 16. and being inflamed with the Remembrance of former Lewdneſs, v. 19. 21. And is it not a ſhame that Chriſt ſhould have leſs Love than Satan? Nay Saints themſelves have heretofore been Zealous in an Evil way, as Paul had been, who therefore (when he was Converted) followed after Holineſs in himſelf, as he had ſometimes Perſecuted it in others, Phil. 3. 6. 12. Yea, all theſe Virgins had been full of ſeeming Love for Chriſt, as thoſe for Paul, Gal. 4. 15. And is it not a ſhame that Iſrael ſhould come ſhort of Heathens, in point of Laſting, Jer. 2. 10? Nor can it be denyed, but that Saints have Affections ſtill, who can give no good Reaſon for their Abatement toward Chriſt, Jer. 2. 5. 31. and in that caſe, as Chriſt will not Accept the Creatures Leavings, Mal. 1. 8. ſo doth he ſadly Curſe ſuch a Deceitful Sacrificer, v. 14. and ſuch a puff upon a Candle new blown out, may be of uſe to blow it in again; yea with the Help of Chriſt's Breath therein, and of his Hand behind it, this may regain the deadeſt Lamp.

11. Let us be deeply Humbled in the ſence of our Decaying Love for Chriſt, as we would ever get it up again, and keep it Lively. Cold peccant Humours lye exceeding Low, as Melancholy in the Stomach, which maketh Heart-ſick before it will come up; as ſhe Experienc…d, Cant. 5. 8. upon the Cooling of her Love, v. 2, 3. And Peter eminently, p. 167till he had Wept moſt B…tterly, Mat. 26. 74, 75. and then he Loved Chriſt (ever after) to the Death, John 21. 17, 18. Chriſt would be glad to hear B…ck ſliding Ephraim to bemoan himſelf, Jer. 31. 18, 19, 20. Such Breakings forth upon our Lips would comfortably Evidence ſomes hopes of a Recovery, v. 20, 21. Theſe Fooliſh Virgins do confeſs their Fading Lamps with un-affected Hearts, who Go to Buy more Oyl, Mat. 25. 10. but not with Weeping, as Jer. 50. 4. nor do they Return with ſelf-condemning, Mat. 25. 11. that ſhews their Hopeleſneſs, v. 12. Remember whence we are fallen, and Repent, as we would Riſe again, Rev. 2. 5.

12. Let us be much in Prayer, that God would Direct our Hearts in the Love of him, 2 Theſ. 3. 5. and that he would incline them to his Law, Pſal. 119. 36. and not to any Evil thing, Pſal. 141. 3. As he is the Father of Lights, James 1. 17. ſo his Almighty Hand muſt Guard our Lamps, as doth a Lanthorn, elſe every Guſt of Wind will blow them out. He turneth the Heart to Hate, Pſal. 105. 25. and Eſau's Hatred into Love, Gen. 33. 4. who alſo can prepare the Heart unto himſelf, by keeping that Affection up (for ever) which elſe is Subject to Decay, 1 Chron. 29. 18. This Fire firſt cometh from Above; and though forenamed Helps may lay the ſticks together, yet Prayer muſt Blow it up, elſe will it ſoon go out. Had theſe Poor Fooliſh Virgins gone to Chriſt, (who onelyonly went to their Companions,) they might have gained from himſelf, what neither was in their own Power to keep Alive, (viz. their Lamps,) nor in the Others to Reſtore.