The Parable of the Ten Virgins Opened, Parable · Verse 1
Math. XXV. 1.
Then ſhall the Kingdom of Heaven be likened unto Ten Virgins, which took their Lamps, and went forth to meet the Bridegroom.
CHriſt having Satisfied his Diſciples (in the fore-going Chapter) concerning the Signs, both of Jeruſalem's Deſtruction, and of his own Coming; doth thereupon Exhort them to be Watchful, both from their Ignorance of that Day and Hour, Mat. 24. 42. as alſo from the Temptations which will Accompany ſuch a Time, in point of ſenſual Security, Mat. 24. 38. Backſliding into Voluptuouſneſs and Perſecution, v. 48. 49. or at leaſt-wiſe into a ſleighty ſlumbring diſpoſition, Mat. 25. 4, 5. Now, this Coming of Chriſt is either Perſonal or Precurſory. His Second Perſonal Coming will be at the beginning of John's Millennium, Rev. 20. 4. or New Jeruſalem; and therefore we read of the Lamb's being there, Rev. 21. 22. and of Gods Tabernacling with Men, v. 3. as Chriſt did at his Incarnation, John 1. 14. in which regard he was then called Immanuel, or God with us, Mat. 1. 23. Which Perſonal Coming of his cannot ſo properly be in this place intended; becauſe its ſuddenneſs, 1 Cor. 15. 52. (together with its Deſtructiveneſs unto the Generality of wicked ones, 2 Pet. 3. 10.) will not ſo fairly Admit of any ſuch Parley (between the Fooliſh Virgins and the Wiſe, or Chriſt and the Fooliſh Virgins,) as is here ſignified, Mat. 25. 9. 11, 12. But there is alſo a Precurſory Coming of Chriſt, relating to us Gentiles, in theſe latter days, before the Jews Converſion; who will (at laſt) have all their Ancient Priviledges (in a qualified ſence) Reſtored to them, but not untill the Gentiles fulneſs be come in, Rom. 11. 25.
Which Diſpenſation (Ultimately referring to the Natural Jews) doth ſeem to be intended by That Coming of Chriſt, which is diſtinguiſhed, as from the Deſtruction of that Old Material Temple, ſo from the proper Ending of this World at laſt, Mat. 24. 3. (before which End Chriſt will not Come in Perſon, 2 Pet. 3. 10.) And which Precurſory Coming of his, may poſſibly be meant, by that Sign of the Son of Man, Diſtinct from his Coming in the Clouds, Mat. 24. 30.
And thus we read of Chriſts Coming to Judge the Earth, Pſal. 96. 13. as he will do, when the ſeventh Trumpet ſoundeth, Rev. 11. 15. 18. or when the Ark is (in the Temple Opened) to be ſeen, v. 19. which Temple is not in John's New Jeruſalem, Rev. 21. 22. or at that Time, when Chriſt will come in Perſon; and ſo by Conſequence, the Lord will come to Judge (and in theſe latter days) before his Perſonal or Proper Coming at the laſt; or while the Ark and Tabernacle; or Temple (clear Types of Inſtituted Worſhip) are in Being; and therefore thoſe very words, Pſal 96. 13. are a part of that Song, 1 Chron. 16. 33. which David Compoſed that Day, v. 7. in which he did remove the Ark, v. 1. Eſpecially ſince in the following Pſalm, (or Pſal. 97. which is but an Appendix to this former, or Pſal. 96.) God biddeth all the gods (or Men and Angels) to worſhip Chriſt, Pſal. 97. 7. when he ſhall bring in Again the firſt begotten into the World, Heb. 1. 6. (for ſo the Greek there is to be rendred,) which plainly hinteth Chriſt's being to come Again before his ſecond Perſonal Coming; or while the Ark (or Inſtituted worſhip) is abiding, and when it ſhall be ſet in a New Tent, which David (or Chriſt) hath pitched for it, 1 Chron. 16. 1. in his own City, 1 Chron. 15. 29.
And which Precurſory Coming (alſo) might be further Argued, from Chriſt's being ſaid to Reign, together with the Seventh Trumpet's ſounding, Rev. 11. 15. who therefore muſt needs come, at ſuch a time, and in ſome ſence, though not in Perſon, as at the firſt, Luke 1. 32. and at the laſt, 2 Tim. 4. 1. for ſuch a purpoſe. An Earneſt of which Coming was in the days of Conſtantine, Rev. 12. 5. though but an Earneſt, in Compariſon of this.
Yea, therefore we alſo read of Chriſt's Rejoycing as a Bridegroom, (which is more cloſe unto this preſent Parable of the Virgins) together with the full Redemption of his People, Iſa. 62. 4, 5. which Prophecy relateth (Laſtly) to the Literal Jews, and will compleatly be made good unto them at their laſt Converſion, before Chriſt's Perſonal Coming, as all confeſs: But in the mean time, their Promiſes will firſtly be fulfilled upon us, that ſo through our Mercy they may obtain Mercy, having loſt their Priority through unbelief, Rom. 11. 30, 31. From whence it followeth, that Chriſt will Come (as a Bridegroom) before his Perſonal Coming. And under that Conſideration ſhall I purſue this Parable; although I dare not wholly exclude Chriſt's Perſonal Coming here, ſo far as it is Applicable thereunto, ſince every of his Comings are ſo like each unto other.
This being Premiſed, the Obſervation from the firſt Verſe is this.
Obſerv. In theſe latter days, (or a little before the Seventh Trumpet's ſounding) the Kingdom of Heaven ſhall be likened unto Ten Virgins, which took their Lamps, and went forth to meet the Bridegroom.
In the Proſecution of which Point, ſome things will need to be enquired into, which are as followeth.
Queſt. 1. What's meant by the Kingdom of Heaven here?
Anſw. Thoſe words are variouſly Interpreted in the Scripture.
1. Thereby is ſometimes meant, the True Believers future Glory, which is entail'd upon the Poor in Spirit, Mat. 5. 3. and ſuch as do the will of God, Mat. 7. 21. From all the Quarters of the World, Mat. 8. 11. The Perfection of which Glory will be in Heaven, ſtrictly taken; and well may that State be called a Kingdom, becauſe the Saints ſhall then be Kings, who now are Sufferers, 2 Tim. 2. 12. They ſhall then trample upon Satan, Rom. 16. 20. and not be ſubject any more to ſin or ſorrow, ſince they will be thus freed before that time; Rev. 21. 4. This Kingdom is now poſſeſſed by them, in Chriſt their Head, Eph. 2. 6. but yet they muſt conflict and wait, before their proper, Perſonal, and full poſſeſſion.
2. Thereby is ſometimes meant the Lord Jeſus Chriſt himſelf; as when the Kingdom of Heaven is likened unto Treaſure and a precious Pearl, which doth deſerve the Sale of all, to Purchaſe it, Mat. 13. 44, 45, 46. This is the Lord from Heaven, 1 Cor. 15. 47. The giver of his Peoples Crowns, 2 Tim. 4. 8. Yea, whoſe very Perſon (by whomſoever he is enjoyed) may well be called an Heavenly Kingdom. The Quinteſſence of Heaven conſiſts in being with him, Phil. 1. 23. who alſo doth make his People to be Kings at preſent, Rev. 5. 10. Nor can an Earthly Kingdom give more content than he, in whom the ſulneſs of all things dwelleth, Col. 1. 19. who alſo is the hope of Glory, v. 27.
3. Thereby are ſometimes meant, all manner of Goſpel-Truths, together with the Preaching of them. As when the Kingdom of Heaven is likened unto a Grain of Muſtard-ſeed, Mat. 13. 31. eſpecially ſome kind of Truths, viz. The Myſteries of the Kingdom of Heaven, v. 11. And therefore the Phariſees were ſaid to ſhut up the Kingdom of Heven againſt Men, Mat. 23. 13. becauſe they kept them from the knowledge of ſuch Truths, Luke 11. 52. The Publication whereof is alſo called by that Name; as when the Kingdom of Heaven is likened unto a Net, Mat. 13. 47. which is moſt fitly applicable unto Preaching, Mat. 4. 9. And as theſe things lead unto the Kingdom of Heaven, ſo is there a Kingly and Heavenly Authority ſtampt upon them, when duly managed, which maketh this to be their proper Name.
4. Thereby is ſometimes meant a viſible Goſpel-Church; as when Chriſt gave to Peter (in the Name of others) the Keys of the Kingdom of Heaven, Mat. 16. 19. Or all Church-Power, as it is explained, Mat. 18. 17, 18. And into which Kingdom of Heaven none have a right to enter, but they whoſe Righteouſneſs is more than Phariſaical, Mat. 5. 20. And well may Goſpel-Churches have this Name, where Chriſt himſelf is preſent, Mat. 18. 20. And whoſe Inhabitants are onelyonly Saints, 1 Cor. 1 2. and Angels, Rev. 1. 20.
5. Thereby is ſometimes meant, the Diſpenſation of the Goſpel, or ſtate of things and Perſons (eſpecially among Profeſſors) in Goſpel-times; and as in the General, from firſt to laſt; ſo with Reſpect to ſuch a particular part thereof, viz. The Bridegroom's Coming. Thus is that Phraſe moſt frequently to be Interpreted; as when the Kingdom of Heaven is likened unto a Sower, Mat. 13. 24. And when John bids, Repent, for the Kingdom of Heaven is at hand, Mat. 3. 2. And when Chriſt ſaith of John, That the leaſt in the Kingdom of Heaven is greater than he, Mat. 11. 11. Since though John's Miniſtration was in ſome ſence above that of Moſes, yet was it not properly Evangelical. And in this laſt ſence, I ſhall purſue theſe words, as being the plain meaning of them.
Queſt. 2. Why is the Diſpenſation of the Goſpel called a Kingdom?
Anſw. 1. Becauſe it is Governed by a King, as Chriſt is called, Mat. 2. 2. whoſe Miniſtration that of the Goſpel is, Heb. 8. 6. Chriſt's Spiritual Government is Monarchical, which doth admit of no Companions; and therefore there is but one Law giver, James 4. 12. Nor will true Saints make mention of any other, Iſa. 26. 13. And therefore Saints (as ſuch) owe no Obedience unto Man, in Goſpel-matters, ſave as this King's Authority is produced. What an Arch-Traitor is the Man of ſin, who dareth to Prohibit or Impoſe, in ſuch a Caſe, without Chriſt's leave? The Nations are for a Kingly Form among themſelves, who yet therein Oppoſe the Sons of Sion, but all in vain, and to their own Deſtruction, Pſal. 2. 5, 6.
2. Becauſe this Kingdom is Diſtinct from any other, as in all Conſtitutions of that Nature. Moſes hath no Command in Chriſt's own Houſe; and therefore his bare Authority in (Goſpel-times) is no ſufficient Plea. The Kings of Judah were Types of Chri…t, and therefore in their days, the Temple was within the City, or Temporal and Spiritual Juriſdiction were then confounded: But in Ezekiel's laſt Viſion, (relating to the Second Temple in Goſpel-times) the Temple or Sanctuary is without the City, Ezek. 45. 1, 2. compared with Ezek. 48. 15. To hint the difference of thoſe Dominions, which then will be made viſible. Men may Create their Civil Rulers, (at leaſt till ſuch a time,) but cannot thereby make them to have Power in another's Kingdom, which all confeſs, ſave in Relation to the Right of Chriſt.
3. Becauſe it is made up of divers Spirits, as every Kingdom is; wherein ſome Men are Righteous and others Wicked. A Family may be more pure than can be expected in a Kingdom. And therefore this more Refined Kingdom (here) is diſtributed into Wiſe and Fooliſh Virgins. Subjection unto Chriſt, doth not ſufficiently evince a ſameneſs of Diſpoſition; and the Children of this Kingdom may be caſt out of that which is to come, Mat. 8. 11, 12. There are a ſort of baſe Profeſſors, who yet may carry it fairly, untill a Temptation cometh, and then they ſhew themſelves. They who are counted the beſt and upright, may yet prove very bad upon a Tryal, Mic. 7. 4, 5.
4. Becauſe the ſame Laws do bind all ſorts of Perſons, within the Compaſs of ſuch a Juriſdiction. There is not one Law for Great Ones, and another for others; in this (no more than in any other) Kingdom. If this were duly weighed, ſome would not dare to give themſelves a Diſpenſation, whilſt they are opening the Law to others. Nor would ſome others fondly think, that ſuch a Duty is not incumbent upon them, unleſs they know it, and have it ſet upon their Hearts. The Fooliſh Virgins are not excuſed, though wanting Oyl or Light; becauſe they and the Wiſe Live in one Kingdom, whoſe common Laws do equally Oblige them both.
5. Becauſe it is not eaſily ſhaken or Removed, which holdeth true, with reference unto any Kingdom; but eminently here, as Paul informs us, Heb. 12. 28. Churches may fail, and many Revolutions may occurr, but yet the Diſpenſation of the Goſpel is abiding. This Kingdom ſubverted that of Old, Heb. 12. 27. but never will be ſubverted by it: And therefore the Reſtauration of Moſes his Law, (upon the Jews Converſion) and of an Adamitical State (or Legal Miniſtration) in John's New Jeruſalem, are but ſome Men's un-Scriptural Fancies. None will be ever ſaveable, but by a Goſpel Faith and Duty, or through an Intereſt in the Everlaſting Covenant.
Queſt. 3. Why is this Diſpenſation called the Kingdom of Heaven?
Anſw. 1. Becauſe it is not of this World, but of a more ſublimated or Heavenly Riſe. Moſes his Miniſtration is called worldly, Heb. 9. 1. becauſe it was the ſame (for kind) with Adam's, whoſe Make was Earthly, 1 Cor. 15. 47. But Chriſt's Miniſtration is like himſelf, who is the Lord from Heaven, 1 Cor. 15. 47. How ſad is their miſtake, by whom the Diſpenſations of Grace and Nature are Confounded. The good of Nature will never prove Goſpel-Holineſs; nor is the difference between them onelyonly Gradual, but alſo in point of Kind (as in Relation to God's thoughts and ours, Iſa. 55. 9.) elſe Earthly and Heavenly Priviledges may alſo be as well Confounded.
2. Becauſe what is contained under it, is at the preſent (moſtly) of a more Spiritual and inviſible Nature, as Heavenly things yet are, 2 Cor. 4. 18. He muſt have more than an Eye of Fleſh, who can diſtinguiſh between the Wiſe and Fooliſh Virgins. Moſes Tranſgreſſors were eaſily to be Convicted, but proper Goſpel-ſins are of a more Myſterious Nature. The Weapons of Paul's warfare were wholly Spiritual, 2 Cor. 10. 4. which under the Law were moſtly Carnal, conſiſting of Man's coercive power in Religious Matters. Legal Rewards and Threats were (ſave in ſhadows) altogether Temporal; but Goſpel-Threats and Promiſes are chiefly Spiritual and Eternal.
3. Becauſe it leadeth unto Heaven ſtrictly taken, which never was, nor will be done by any other Diſpenſation. Moſes did onelyonly undertake for Earthly Bleſſings, but doth not ſpeak one word of Heaven, ſave in a way of Type and Figure, Heb. 9. 24. And ſinleſs Adam ſhould onelyonly have Lived alway upon Earth, but not have been Tranſlated thence to Heaven, by vertue of his preſent Covenant. Whereas this Diſpenſation of the Goſpel doth rebound fallen Man (beyond whence Adam fell) into a ſtate of Heavenly Glory. Oh what a Price is put into their hand, who Live there-under! Such may now walk from Earth to Heaven, as from one Room into another, can they but follow Chriſt, before the Partition-door between thoſe Rooms is ſhut.
4. Becauſe it is exceeding Glorious, as are all Heavenly things. Moſes his Miniſtration was very dark, but here the Veil is done away, 2 Cor. 3. 14. That was the Diſpenſation of a Servant onelyonly, This of a Son, Heb. 3. 5, 6. That was to be done away, but This remaineth, which therefore is much more Glorious, 2 Cor. 3. 11. That left poor Souls without a change; but This Transforms thoſe under it, from Glory unto Glory, 2 Cor. 3. 18. Here are more Glorious Saints, and Inſtitutions, and Priviledges, and Duties, and Diſcoveries, than generally were of Old. Here is a Spirit of Glory upon Sufferers, 1 Pet. 4. 14. With Joy unſpeakable, and full of Glory, 1 Pet. 1. 8. Under the Miniſtration of this Glorious Goſpel, 2 Cor. 4. 4.
5. Becauſe a Fall from hence is moſt Deſtructive, as that from Heaven cannot but be. The wicked Angels are moſt ſadly broken, becauſe they fell from Heaven; and Capernaum was brought down to Hell, becauſe ſometimes exalted unto Heaven, Mat. 11. 23. Whilſt Tyre and Sidon's Torment would be more Tolerable, v. 22. The nearer that ſinners are unto the God of Heaven, the more provoking is their ſin, and ſuitable will be their Suffering. Therefore the Children of this Kingdom (if thruſt out thence) muſt look for utter Darkneſs, Mat. 8. 12. It would be better for Fooliſh Virgins, if they had Lived among the Sodomites, whoſe Judgment will be lighter, becauſe though Hell from Heaven fell on them, yet did they not fall to Hell from Heaven.
Queſt. 4. Why are the Profeſſors of ſuch a Time, here called Virgins?
Anſw. Becauſe of the Reſemblance between them and Virgins, in the Letter.
1. Virgins are generally a Younger ſort of Perſons; and ſuch are theſe, both in a Literal and Myſtical ſence. This Diſpenſation relateth unto a turn of things, ſuch as hath been of later Years, in theſe our Days: Now, Aged Trees will not ſo eaſily bend, or bear a Tranſplantation; and it is God alone, who can perſwade the Heart of Japhet, to dwell in the Tents of Shem; Gen. 9. 27. his Younger Brother, Gen. 10. 21. Yea, therefore ſuch are Myſtically Younger alſo, becauſe of thoſe later Diſcoveries which are embraced by them. Both which have been abundantly exemplified, in our firſt goers forth.
2. Virgins are weak enough, the wiſeſt of them, much more the Fooliſh ones; and ſuch are theſe Profeſſors. They are apt to be more aſhamed of being ſeen in a dirty dreſs, than otherwiſe they would be, in a Corner; 'tis not ſins being in them, but its being ſeen, that is moſt troubleſome. They are Ambitious of going Fine, although unable to maintain that outward bravery, in point of pretending unto Grace and Peace, ſuppoſing elſe it would be to their ſhame. They will be in the Faſhion, becauſe it is the Faſhion, and not becauſe 'tis Modeſt or Convenient; as many did ſometimes own Chriſts Kingly Intereſt, ſo long as it was in Faſhion, who ſince have laid it quite aſide. They will not Actually be defiled, but yet will dally with ſome leſs Temptations. They look to be Entreated, with reference unto the moſt deſirable Offer, although its Loſs be thereby hazarded.
3. Virgins will be, and do delight in one anothers Company, and ſo do theſe, untill there be ſome violent ſeparation, or grievous diſcord. Next unto Chriſt, ſincere Profeſſors are moſt delighted each in other, Pſal. 16. 3. Yea, ſuch are for Communion with others alſo, whilſt undiſcovered; as Sheep will feed with Goats, untill the Shepherd part them, Mat. 25. 23. And more refined Hypocrites will leave the World, to walk with wiſer Virgins than themſelves; eſpecially if five of ſuch to five ſincere ones, as in this Parable. Some Fooliſh Virgins (o… uncontracted ones) may have a Love for Chriſt, Cant. 1. 3. much more for Spouſes, Pſal. 45. 14. whoſe being put aſunder, may be with Mutual Tears.
4. Virgins are viſibly undefiled, and ſuch are theſe; at leaſt, with reference unto more groſs Pollutions. They may have wanton hearts, and eyes, and habits, but are not commonly called Adultereſſes, Compared with others. Theſe are aſhamed of an Harlots Company, and cannot bear to be defamed with her Name or filthineſs. Whatever they have ſometimes been, they now will Covenant againſt all manner of Whoriſh Antichriſtianiſm. And with Reſpect unto their Carriage otherways; ſuch are for Purity, both in Communion and Converſation, which maketh them to be accounted Virgins, untill they be out-ſtript by others, or do degenerate.
5. Virgins are wont at Marriages to be the Bride's Companions, Pſal. 45. 14. & for her ſake they are the Bridegroom's Friends. The wiſeſt have too much Mercenarineſs in their Affections; but yet they have a true reſpect for Chriſt upon his own Account; whilſt others go out to meet him, meerly in hope to wear his Favours. What Zeal hath been profeſt for Chriſt, of later Years, becauſe the Bridegroom's Coming was then expected? Many threw off their Harlots Veil, leſt that ſhould hinder their being the expected Brides Attendants; the reality of whoſe Affections is now come under a Providential Examination, by Reaſon of the Bridegroom's ſtay.
Queſt. 5. Why is Chriſt called a Bridegroom, at ſuch a Time?
Anſw. 1. Becauſe the Bride is onelyonly his. By which word [Bride] the Saints are ſometimes meant; but here 'tis meant of ſuch a glorious Diſpenſation upon Earth, which Saints expect, and ſhall Live under. And thus Chriſt's Spiritual Kingdom was called the Bride, in Competition with John Baptiſt's Miniſtration, John 3. 28, 29. So is the New Jeruſalem called, when Chriſt ſhall come again, Rev. 21. 2, 3. And ſo is that fore-running State here called, which will be under the Seventh Trumpet. Now, if this Bride be Chriſts, let us acknowledge all that Glory to be his; and let not John's Diſciples murmure at John's Decreaſe: and let us not fall too much in Love with another's Bride, but let our Rejoycing then be chiefly for the Bridegroom's ſake, John 3. 29.
2. Becauſe this is the time of Marriage, or elſe one's being onelyonly made ſure to ſuch a Woman, is not enough to make an Actual Bridegroom. Chriſt was of Old Contracted unto this Kingdom, Pſal. 2. 8, 9. and 93. 2. but is content to wait, untill his Bride be Ready, and then his Marriage cometh, Rev. 19. 7. Although his preſent Marriage will be but by a Proxy (compared with that in John's Jeruſalem) after the manner of Earthly Prince…, when Living in another Kingdom, as Chriſt now doth; who therefore honoureth his People firſt, by giving them leave to Marry his Bride, on his behalf, and then he calls himſelf the Bridegroom, Iſa. 62. 4, 5.
3. Becauſe the manner of his Coming then, will be like that of a Bridegroom.
1. Very Glorious. A Bridegroom is deck'd with Ornaments. Iſa. 61. 10. and ſo are his Friends and Followers. And thus will Chriſt come at ſuch a Time, the day of whoſe Eſpouſals was very Glorious, Cant. 3. 11. and then much more his Wedding-day. His Chariots will then be Twenty Thouſand, even Thouſands of Angels, as on Mount Sinai, Pſal. 68. 17. at his firſt appearing. The Father will then Declare (as he hath partly done already) that Chriſt is his Son, Pſal. 2. 7. By the Glorious manner of his Appearing, Titus 2. 13. He will then ride upon the Heavens, by his Name Jah, Pſal. 68. 4. which is contracted of Jehovah, the Father's Name, Pſal. 110. 1. To ſignifie that his appearing Glory then, will be ſome leſs Abridgment of his Fathers Glory, Mat. 16. 27.
2. With utmoſt ſpeed. A Bridegroom is up betimes upon his Wedding-day; accounting each hour a Year, and knowing no Pace bu… Galloping; in which regard, the ſpeedy moving Sun is likened to a Bridegroom, Pſal. 19. 5. And thus will Chriſt come quickly, Rev. 3. 11. Leaping upon the Mountains, and skipping upon the Hilis, Cant. 2. 8. That is, when once he is upon his March, his Perſonal appearing will be in the twinkling of an Eye, 1 Cor. 15. 52. And his Precurſory Coming will be a Type of that. The Bride will then be Ready, and then h…s Motion muſt needs be ſwift, that being his onelyonly Obſtacle, Rev. 19. 7. The cry of his Saints at ſuch a Time, will haſten his ſpeedy Coming, Luke 18. 7, 8.
3. With heightned Zeal, or fulneſs of Affection evidenced. Then ſhall the Field be Joyful before the Lord, Pſal. 96. 12, 13. For Corn ſhall make the Young Men chearful, and Wine the Maids, Zech. 9. 17. when Chriſt ſhall come as King, v. 9. Yea, he will then ſcatter his Gifts among the worſt, Pſal. 68. 18. Turning their Water into Wine upon his Wedding-day. What Tongue can then expreſs, what Heart can apprehend, the Richneſs of this Bridegroom's Favours upon his Friends, at ſuch a time? And as to the Bride her ſelf, her Clothing ſhall be of wrought Gold, Pſal. 45. 13. whom Angels ſhall ſhew to others, with Admiration, Rev. 21. 9. Yea, and the King himſelf ſhall greatly deſire her beauty, Pſal. 45, 11. Rejoycing as a Bridegroom, Iſa. 62. 5.
Queſt, 6. What's meant by taking Lamps, and going forth to meet him?
Anſw. Lamps are of uſe to Guide one in the dark, and therefore the Word is likened to a Lamp, Pſal. 119. 105. So that by [Taking their Lamps] is meant the furniſhing of themſelves with what might be of Uſe to lead them in their way at ſuch a Time. They did conclude, the Bridegroom's Coming would be with Clouds and Darkneſs, which put them upon this Proviſion. Indeed the Day of his Salvation is as a Lamp that burneth, Iſa. 62. 1. But yet this Day beginneth with an Evening, Zech. 14. 7. At leaſt-wiſe, in point of clear Diſcerning; as hath been to be Obſerved in our Times, when there was firſt a going out, which all our Profeſſing Virgins did ſeeem to Underſtand at ſuch a time. Now, this going forth to meet him, may be Interpreted three ways.
1. As an Evidence of Longing to behold him with the firſt; thus did the Jews go out to John, Mat. 11. 9. And Balaam to meet the Lord, Numb. 23. 15. Yea, thus God Meeteth him that Rejoyceth, and worketh Righteouſneſs, Iſa. 64. 5. And thus all ſorts of Virgins were ſometimes very deſirous to ſee the Bridegroom, who therefore could not ſtay untill he came, but muſt go out to meet him. How did the Pulpits, Preſſes, and Occaſional Diſcourſes (then) abound with canvaſſing Tinie Truths and Duties, to furniſh themſelves with Light into their way. They who Delight in Chriſt, cannot but ſeek him alſo, Mal. 3. 1. with reference unto his Perſon, Truths, and Intereſts; and happy is that Soul, who is Admitted to behold this Sun at its firſt Riſe. This vehemency of Deſire, is from the wiſer Virgins Judgment, and from the others Ignorance of the Nature of his Appearing, Amos 5. 18.
2. As a ſignal of that Reſpect which they have for him. Thus Lot went out to meet the Angels, Gen. 19. 1. And Joſeph to meet his Father, Gen. 46. 29. And Solomon his Mother, 1 Kings 2. 19. Whereas a Perſon's ſtanding till others come to him, doth manifeſt his Diseſteem of them, Jer. 15. 19. Chriſt is the deſerving Object of all Honour, eſpecially when he cometh as a Bridegroom, Rev. 19. 7. which Virgins know, who therefore then go out to meet him. Wiſe Virgins ſaw the Glory of his firſt Appearance, John 1. 14. but all ſhall ſee that of his Second Coming, Mat. 24. 30. which at this Time the Fooliſh Virgins had a Glympſe of; and therefore they alſo are gone forth to meet him.
3. As this their going out, doth intimate, what is Requ…red thereunto?
1. As one goeth out of his Private Houſe into the open ſtreets; or with Reſpect to that more Publick Teſtimony on Chriſts behalf, at ſuch a Time. This was the caſe of all our Virgins, who did of Old bear Witneſs to the Truths of Chriſt, but onelyonly in their private Houſes; whereas a Spirit of boldneſs appeared in them afterwards; So as to declare againſt the whole of (then known) Antichri…tian…ſm, yea, in the Face of utmoſt Danger. If any then ſhould but have told them, how they would after run into their holes again, (as they have generally done) their Anſwer would have been like that of Hazael's to Eliſha, 2 Kings 8. 13.
2. With Reference unto their going out of Ancient Myſtical Houſes, which muſt be left behind, by thoſe, who think to meet the Bridegroom. And thus did all our Virgins at ſuch a Time. Some then went out of their former way of National Worſhip, and Church-Government: Others went out of the Ancient National Church-State: And though ſome of them were faſtned by a Rope unto thoſe Houſes ſtill, which ſince hath drawn them back again; yet others were wholly looſened from them, which is their Mercy. Nor were they likely to wear the Bridegroom's Favours (in caſe he had then come) without theſe Tokens of their Virginity.
3. With Reference unto one's outward Intereſt, which muſt be gone out of alſo; and whereupon the other two depend. The leaſt Advance Chriſt-ward, is into Dirty, Deep, and Dangerous ways at firſt; and the Mother of Harlots will both brawl and fight, when call'd an Whore, or when her Dreſs hath any dirt caſt on it. And in this Sence, there was a going forth by all our Virgins. Some loſt their Goods and Lives, and all did run the hazard of a Doubtful Caſe, with utmoſt Reſolution. They did run well, had they but been as good at Length; as they were at Hand; and half that Self-denying Courage now, might have procured their Admiſſion into the Bridegroom's Chamber, at his Coming. So much for the Explication: The Application followeth. And ſo
Ʋſe 1. From that word [THEN] we have hinted to us, both at what time it will be thus, and what will be at ſuch a time. It hath been formerly Declared, what ſpecial Time is here referred unto, viz. That which is nigh unto the Seventh Trumpets Sounding: And then this Parable of the Virgins (I humbly ſuppoſe) will properly be fulfilled. And when the Generality of Profeſſors do thus go forth, we may conclude from thence, what Diſpenſation we are haſtning under. Now, we have plainly ſeen (in theſe our days) that going out to meet the Bridegroom, ſuch as hath not been to be ſeen in former Ages, which giveth us to gheſs at leaſt, where we now are, in this dark Seaſon.
2. Poor Fooliſh Virgins may ſometimes poſſibly go forth (together with the wiſe) to meet the Bridegroom. So it is here fore-told, and hath been verified, or at the leaſt, exemplified. Nor can I (as ſome others) think, this going forth was from a ſinful haſtineſs, although there was no voyce of a Cry requiring it, as afterwards; whereof there was not any ſuch need at firſt, becauſe that Duty was Then more Obvious, the Spirits more couragious, and their encouragements greater, than at the ſecond time. From whence is hinted, what little cauſe Men had to count thoſe real Saints, who then went forth.
3. Chriſt thinks none worthy to be called Profeſſors, ſave onelyonly Virgins; under which Title here he comprehendeth all the Profeſſors of ſuch a time. From whence we may be able to Judge, concerning the viſibility of their Spiritual State, who are not unpolluted Virgins. Some have been apt to call thoſe Brethren, who ſtill continued in their ſin or Antichriſtianiſm, meerly becauſe of their Parts and Moral Vertues: But Chriſt calls her the Mother of Harlots, Rev. 17. 5. who was Arrayed in Purple, v. 4. which was a Tabernacle Colour. Profeſſors may be Hypocrites, but yet they muſt be Virgins; or undefiled ones. But then
Queſt. How may we know a Virgin, and conſequently, a viſible Profeſſor?
Anſw. Firſt, by way of Premiſe. My preſent work is not to Diſtinguiſh between a Wiſe and Fooliſh Virgin, or Characterize a Real Saint: But onelyonly to ſhew who may be accounted Virgins, or Profeſſors. In Order whereunto, we muſt be guided by the Times and Diſpenſations which Men Live under: Since that may have conſiſted wi…h Virginity in Times of Ignorance, which doth denominate a Whore, in Times of greater Light and Knowledge. Time was, when Polygamy was not accounted Scandalous, nor Prelaty Antichriſtian; but many ſuch things are now enough to cloud the viſibility of Saint-ſhip, which heretofore have been more gently cenſured. Nor muſt I inſtance now in any of the Virgins Properties, ſave what are good and Commendable.
Secondly, By way of Reſolution. And ſo Profeſſors may be known by their reſembling Virgins in the Letter, in theſe Reſpects.
1. Virgins are very Lovely, Eccl. 2. 2. And Deſirable, Iſa. 62. 5. Which doth expoſe them unto Temptations, 2 Sam. 13. 2. Such are Chriſt's Spouſes in Reality, Cant. 1. 8. and 4. 7. and 6. 10. Such are all viſible Saints in outward ſhew. They have black Hoods or Masks of outward Sufferings, Cant. 1. 6. Iſa. 52. 14. But otherwiſe their Countenance is very comely, Cant. 2. 14. Such are at a further diſtance from this world's tanning Sun, and have the Advantage of Adorning Garments; yea, even the Fooliſh Virgins ſhine through the Reflection of others beams upon them, with whom they do Converſe. Sinners are foul Egyptians, compared with Sarah, who therefore was moſt ſorely Tempted, Gen. 12. 14, 15.
2. A Virgin will not be Hyred to play the Harlot, till firſt ſhe ceaſeth to be (in Heart) a Virgin. We Read of the Hyre of an Whore, Deut. 23. 18. Yea, there are ſome Whores without Reward, Ezek 16. 34. But Virgins (both in the Letter and Myſtery) prefer this Chaſtity before the greateſt Gifts. 'Tis not the Pleaſure or Profit of ſuch a ſin that will entice unto ſo groſs an Act; though leſſer failings may be too much indulged. Thoſe are abuſively Sir-named Profeſſors, who can comply with what hath been confeſſed to be Antichriſtianiſm; or ſeem to make no Conſcience of Lying, Railing, Cheating, and the like; which are againſt the Light of Nature, and Anſwer unto groſs Adultery.
3. Virgins will do their utmoſt to withſtand defilement: Such will firſt Argue with the Tempter, as Joſeph did with his Miſtreſs, Gen. 39. 7, 8, 9. If that prevail not, ſuch then will ſtruggle, as Tamar did with Amnon, but that he was the ſtronger, 2 Sam. 13. 14. And in that caſe, ſuch will cry out for help, Deut. 22. 27. And more eſpecially unto the Lord, as David did, when many roſe up againſt him, Pſal. 3. 1. 4. Thoſe are not viſible Saints, who make a faint Reſiſtance, when followed with Temptations of an Whoriſh Nature. And though poor Literal Virgins may be enforced, yet can there be no Myſtical defiling, without the Party's will; yea, God would help, if heartily cryed unto, Jer. 29. 13.
4. A Virgin will not yield, in ſuch a caſe, whatever Loſs or Danger may enſue thereon. Joſeph would rather loſe his Garment, Gen. 39. 12. and run the hazard of his Place and Liberty, v. 20. than give conſent unto his Whoriſh Miſtreſs. As viſible Saints will not be won by hopes of Gain, ſo neither by the fear of Suffering, to turn Adultereſſe…, in a Spiritual or Moral ſence. Thoſe ought not to be called Virgins, who do prefer their Liberty, Eſtate, or Life before their Chaſtity; the loſs whereof is lookt upon (by Real Virgins) to be the greateſt Suffering, and ſo it is, both in it ſelf, and as it is ſo great a ſin, which is indeed the onelyonly Suffering to be avoided, in Compariſon.
5. Virgins are careful to avoid Debauched Company. Such know that wholeſome Counſel, Prov. 5. 8. Not to come nigh the Door of an Harlots Houſe; and how poor Dinah was deſloured, Gen. 34. 1, 2. And what a pleaſing ſin unto the Fleſh this is, together with the force of Importunity and Opportunity upon a Treacherous Heart; and how it may be juſt with God, to leave ſuch Dalliers unto themſelves: All which are cogent with them, to keep out of the Tempter's Juriſdiction. The Fooliſh Virgins here, Converſed onelyonly with themſelves, and with the Wiſe. Thoſe are not viſible Saints, who make no matter of being in the Devil's way, or of unneceſſary Communion with Enticers of this Nature, Gen. 39. 10.
6. Virgins will not put on an Harlots Dreſs. We Read of the Attire of an Harlot, Prov. 7. 10. which honeſt Women will not be clothed with, though never ſo Rich; yea, though it might keep off ſome pinching Cold. Our late Profeſſors were very Curious in that Reſpect; not wearing their former Garments of Diſtinction, nor uſing the beſt Set-Form of Prayer that ever was, becauſe theſe were accounted Whoriſh Habits: and their return unto ſuch things again, hath very much blemiſhed their Virgin-Reputation. A Gentleman thinks ſcorn to have an Ivy-buſh hung at his Door; and viſible Saints will thun appearances of evil, 1 Theſ. 5. 22. eſpecially when of ſo groſs a Nature, by which they may be known from others.
7. Virgins are very neat, and ſtudious of their Beauty. Can a Maid forget her Ornaments, Jer. 2. 32? Nor will a Spouſe walk out without her Veil, Cant. 5. 7. Such are aſhamed to be ſeen undreſt; and what they wear is very clean; yea, they are for the fineſt ſtuff, and neweſt Faſhion, with Sobriety. Their Looking-Glaſſes are of daily Uſe, nor will they be Offended, if Friendly told of any thing amiſs about them; and would have every part of their Attire in its due place and Order. Such will waſh oft, and carefully avoid what doth defile them; and keep within doors, for fear of being Sun-burnt. Thoſe are no viſible Saints, who are not very Accurate, Compared with the Generality.
8. Virgins are in the beſt Capacity of caring for the things of God, becauſe diſcharged from other Cares; which is accordingly improved by Spiritual Virgins, 1 Cor. 7. 34. Poor Carnal Creatures are Married unto the World, whoſe care is therefore how to pleaſe that Husband, ſuppoſing it to be their Duty, becauſe they have no Faith in God, nor Love for ought but Mammon. But viſible Saints have had a taſte of better things, Heb. 6. 5. and can Adventure more upon the Promiſe, which doth a little ſublimate their Spirits and Affections. A Covetous Profeſſor ſhould not be kept in others Company, 1 Cor. 5. 11. A… Virgins are wont to ſort together.
9. Virgins are Noted for their comely ſilence; as being to be ſeen, but ſeldom heard: Whereas an Harlots voyce is Loud, Prov. 7. 10, 11. They who have leaſt in Heart, are uſually moſt full of Tongue; but deepeſt Waters make the ſmalleſt noyſe. And though Saints are not for an Humorous ſilence, yet is their ſpeech more ſparing, eſpecially in ſuch like Caſes, as theſe which follow. Saints will not Prate againſt the Truth, nor will they Boaſt of what they are, nor do they place the main of Duty in much ſpeaking, nor do they reliſh vain Diſcourſe, or love to ſpeak themſelves, but are more ſwift to hear. A Wiſe Man ſpares his words, Prov. 17. 27. And Fooliſh Virgins may Learn that piece of Heavenly Breeding, by being in the others Company. The very ſpeech of over-talkative Profeſſors doth bewray them.
10. Virgins are mighty apt to bluſh, upon the leaſt Occaſion; whereas an Whores …ace is Impudent, Prov. 7. 13. Refuſing to be aſhamed, Jer. 3. 3. Some cannot Bluſh, though guilty of Abominations, which is a dreadful Sign, Jer. 6. 15. But viſible Saints are of a more Ingenuous Temper, moſt fully ſenſible of ſin's defilement, and of a more tender Conſcience, which makes them apt to Bluſh when any ſpot is on them, eſpecially when coming before the Lord, Ezra. 9. 6. Yea, when they do but hear or ſpeak of other's groſſer failings, Eph. 5. 12. Harlots count this the Virgins weakneſs, but it is Vertue's Tincture, and from the want whereof Profeſſors are ſhrewdly to be ſuſpected.
11. Virgins have very ſtrong Affections, and therefore the Lamentation of a Virgin, is put to ſignifie the depth of ſorrow, Joel 1. 8. The Generality will never hurt themſelves for Chriſt; but Spouſes love him with their Soul, Cant. 1. 7. And Tremble at his Word, Iſa. 66. 2. And Serve him with all their Might, 1 Chron. 29. 2. And break with Longing for him, Pſal. 119. 20. And Joy in him with an Exceſſive Gladneſs, Pſal. 4. 7. And Mourn for ſin againſt him, as for an OnelyOnly Son, Zech. 12. 10. Thoſe are no Prophets, (as all the Saints are termed, Pſal. 105. 15.) whoſe Spirits and Affections are ſo much at their own Command, in Spiritual Caſes, whilſt Things and Perſons of a Godly ſort, are to be known from others by their Zeal and Vehemency, 2 Cor. 7. 11.
12. Virgins are forward to go forth, and meet the Bridegroom, though in the dark; yea, though expoſed thereby to Loſs and Danger, which is the neceſſary Conſequent of going out at ſuch a Time. 'Tis true, ſome of them (as the Fooliſh Virgins) may chiefly be drawn out by their Companions; or from an hope of being put among the Bride's Honourable Women, or meerly from a Religious Humour and ſpirit of Curioſity, to ſee and to be ſeen: But upon one account or other, all Virgins are ambitious of this Service, who otherwiſe are not ſomuch as viſible Saints; and therefore Chriſt knows not thoſe Fooliſh Virgins, Mat. 25. 12. Becauſe they went not forth the ſecond time, v. 8. as at the firſt, v. 1.