Several Works, Work 2 (1 of 3)

Several Works · Work 2 (1 of 3)

p. 1The Parable of the ten Virgins.

Mat. 25. from the 1. v. to the 14. v.

Then ſhall the Kingdom of Heaven be likened unto ten Virgins, which took their lamps, and went forth to meet the Bridegroom.

And five of them were wiſe, and five were fooliſh.

They that were fooliſh took their lamps, and took no oyl with them:

But the wiſe took oyl in their veſſels with their lamps.

While the Bridegroom tarried, they all ſlumbred and ſlept

And at midnight there was a cry made, behold the Bridegroom cometh, go ye out to meet him

Then all thoſe Virgins aroſe, and trimmed their lamps.

And the fooliſh ſaid to the wiſe, give us of your oyl, for our lamps are gone out.

But the wiſe anſwered, ſaying, Not ſo leſt there be not enough for us, and you, but go ye rather to them that ſell, and buy for your ſelves.

And while they went to huy, the Bridegroom came, and they that were ready, went in with him to the marriage, and the door was ſhut.

Afterward came alſo the other virgins ſaying, Lord, Lord, open unto us.

But he anſwered, and ſaid, verily I ſay unto you, I know you not.

Watch therefore, for ye know not the day, neither the hour, wherein the S…n…fman cometh.

A Parable is a repreſentation of ſome truth to the underſtanding, under ſuch things as are obvious to to the ſenſes, and familiar to us in our ordinary uſe, and experience in the Goſpel, yea the Scriptures Old and New, are full of them. I lift not to trouble you, to ſpeak much to their Nature, but I underſtand, they be a kinde of a ſimilitude, as the Parable, Chap. 24. 32, 33. Learn a Parable of the …ig-tree, when it putteth forth leaves and the branches p. 2are yet tender, the Summer is nigh ye know, it was a thing familiar to them in experience; ſo likewiſe ye, when ye ſee theſe things come to paſs, know it is near, even at hand. A metaphor is a ſimile contracted into one word, an allegory, a continued metaphor, and a Parable much what of the ſame nature. Sometimes they hold out a truth more clearly, and ſometimes more darkly; if the foreign only be given, or laid down, the truth is concluded more obſcurely, and lies hid under the broad leaves of the ſimilitude. As, of the Sower, that went forth to Sow, (which you know the Diſciples underſtood not, untill our Saviour had Mat. 13. 3. & 4.Matt 13:3Matt 13:4opened it to them,) ſaith he, to you it is given to know the myſteries of the Kingdom, but to them it is not given, therefore he ſpeaks Verſe 11. 13.to them in Parables, in ſuch a manner delivering them, as that thereby the truth is more ſhadowed, though it be clear when it is explained, that ſeeing they might ſee, and not perceive. It is a Judgement to a people, to have teaching in ſuch a manner as Verſe 14 & 15.darkens the truth, ſo as they cannot underſtand. Now he explaineth it to the Diſciples, and ſheweth them what is meant by the ſeveral ſorts of ground which received the Seed, the ſame Seed; but none brought forth (except one) to perfection. Now (ſay his Verſe 19. &c.Diſciples) ſpeakeſt thou plainly, and ſpeakeſt no Parables? ſo (ſaith he) I have ſpoken to you in Parables, or Proverbs, but now I will ſhew Iohn 16. 25.John 16:25you plainly of the father.

Now this being delivered to his Diſciples privately, (as you have it, Chap. 24. for they came privately to him to ask him the Chap. 24. 3.ſign of his coming, and when the deſtruction of Jeruſalem ſhould be, which he had immediately before prophecyed of:) he continueth his ſpeech to them throughout that Chapter, and continueth it in this, thererefore he ſpeaks ſomewhat more plainly, and clearly, not only laying down the propoſition, but the reddition. He not not only ſpeaks of the ten Virgins, but tells them, what it is that is compared to them, even the Kingdom of Heaven.

It is a field more large then ordinary, and therefore that we loſe not our affections in it, and be not out of breath before we get over it, I ſhall endeavour to ſpeak with more brevity, to the things therein couched, which are doctrinal and practical; though me thinks the great variety that is in it, ſhould prevent a nauſcating of it.

For the cohaerence of the words, you ſee they are a continnation of p. 3our Saviours Sermon to his Diſciples occaſioned by their requeſt, that he would tell them, when thoſe things ſhould be, Jeruſalem ſhould be ſo ruined, as not a ſtone ſhould be left upon a ſtone; and what ſhould be the ſign of his comming, and of the end of the world! Haply they might think they would not be much ſeparated in time, and thererore they wra…t them up in one queſtion, to our Saviour. He anſwers them in this Chapter, ſomewhat to the one, and ſomewhat to the other, I cannot ſtand at large upon this, I ſhould detain you too long from the Text. But he tels them whatever ſign were given them, yet the day and hour of his coming, no man did know. And therefore it lay upon them to watch, leſt Chap. 24. 37.it ſhould find him in a ſecure condition, as in the daies of Noah, &c. And therefore exhorts them all to watch. We know not Verſe 42, 43.when the thief will come, be ready for him alwaies, watch, for he will come in an hour, ye think not. And then ſheweth them Verſe 44.the happy eſtate, of a ſervant, a faithful and wiſe ſervant, whom his Maſter hath ſet as a Ruler over his houſhold, to give them meat in due ſeaſon. Which ſeemeth ſpecially to concern the condition of the Diſciples which were to be ſet over the houſe of God, which is the Church of Chriſt, and to break the bread of life to his people, happy is that Servant, whom his maſter when he cometh, ſhall find ſo doing, in the ſimplicity of his ſoul. When my Saviour cometh, would ye have him find me idle (ſaith Calvin) oportet epiſcopum concionantem mori. Oh to be ſpent for Jeſus Chriſt, … Maſter ſpare thy ſelf, was the envious mans counſel, when he whiſpers that into Miniſters ears, and can lull us aſleep with ſuch a requiem: he knoweth what he hath to do, while they ſlept he ſowed tares. Surely brethren we have been very ſleepy, elſe there Math. 13. 25.Matt 13:25would not have been ſo many tares ſown. And he ſhoweth them the ſad condition of them. if they preſume upon the delay of his coming, and eat and drink with the drunken, and beat their fellow ſervants, bite and devour one another. Ah dear friends, if Jeſus Chriſt ſhould now come, would he not find many of us thus doing? But now, as he had quickened them up to watch for his appearing, to be doing their work, ſo now he inculcates the ſame not only Verſe 13.upon them, but upon all in the words of the Text, as appears (v. 13.) by the application of it, watch therefore for ye know not the day nor the hour wherein the ſon of man cometh.

For, the ſcope of it which I think meet firſt to hint to you, I p. 4conceive it to be this; To ſtir up all that profeſs Jeſus Chriſt, and that have their hope not in this world, but in the world to come; to look to their ſtate and condition that they be ſure to be ready and prepared for him, that they make ſure of ſuch a viaticum, as will carry them through life and death, and to perſevere, that they may be crowned, and when they have ſuch a ſtate, to continue watching and waiting for his appearing; but the main is perſeverance; that they be ſure to have ſuch a work of grace wrought upon them, not to reſt without ſuch (I ſay) as will hold, leaſt they fall ſhort of the glory of God. This is the general ſcope, which being underſtood, we muſt know that every particular is not to be ſqueezed too ſore, leaſt it give blood in ſtead of milk. And yet ſome interpretation of the main things we may with ſobrietie (as the Lord ſhall enable) expound. Our Saviour is a Preſident, expounding the Parable of the ſower, ſhewing us what is meant by the ſeed falling by the high-way ſide; the ſtony ground, the thorny, and the good ground. And ſo in that of the tares, telling us; who is the ſower, and what is the ſeed; the good ſeed, and the Tares, and the Reapers, the Angels, the harveſt, the end of the world, and the field, &c. And therefore by that little meaſure we have received of the ſame ſpirit, we may humbly adventure to ſpeak ſomewhat to the main things in this parable.

Herein is held forth to us the relation and mutual deportment of Jeſus Chriſt to his Church, and his Church to him, both in this life which is the way, and at death and Judgement which is the end; and therefore that which concerneth him, and that which concerneth the Church towards him; being even as the warp and wafe of the parable, we will conſider them a little apart, and run each of them apart to their end, as far as the Lord enables us, and not confound the conſiderations of them.

Only before I proceed to that, we muſt know, that the parable or ſimilitude is taken from the manner of ſolemnizing Nuptial rites, which it ſeemeth by ſome very learned to have been thus carried on, that is to ſay, When two perſons were eſpouſed, and …de ſure each to other, and the time of the ſolemnizing the marriage come, the man came to the houſe of the Spouſes Parents Plut. Problem.to take her; the time uſually in the night, and aged men, and grave accompanied the man, and Matrons the woman, and with ſolemnities of prayers, &c. they did it wherein the Chriſtians are ſaid to p. 5imitate the Jews, and if all things be ſanctified by the word, and by 1 Tim. 4. 5.1 Tim 4:5prayer; me thinks that ſhould be but an unholy marriage that is kept without them; that by the by. Now when he returned and So Grotius.took the Bride with him, then it ſhould ſeem the younger men and Virgins did meet them in the night with Torches, among the Romans and others; with Lamps among the Jews, who had not the uſe of ſuch Candles or Torches. And there is ſomewhat ſeemeth to favour this of their meeting of him in his return, in that place of Luke, Let your loins be girded about, and your lights burning, and Luke 12. 25.Luke 12:25ye your ſelves like unto men that wait for their Lord when he will return from the wedding; that when he comes and knocketh, they may open to him immediately; there is a Simile of men waiting at night with loins girded and lamps burning, that when their Lord cometh from the wedding, to return home, to bring his Bride with him, they may be ready to open when he knocks; a little difference there is from this here, The Syr. and the vulgar Lat. here do add the Spouſe, to the Bride-groom; that they met her as well as him, and ſome others have ſo read it, and of great name alſo; and if ſo, that would more make for this underſtanding of the manner of the marriages among thoſe people, whereto there is a reſpect in this Similitude. I will not ſpend time about that, though others do conceive that otherwiſe, they went to meet the Bridegroom accompanying the Bride, as Pſal. 45. The Virgins her companions, ſhall be Pſal. 45. 14.Ps 45:14brought to the King in raiment of needle-work; and ſo they meeting him, brought him into the Bride-Chamber, and young men I find (not old in Scripture) to have been companions of the Bride-groom; as in Sampſon his wedding, they brought him thirty young Iudg. 14. 11.Judg 14:11men to be his companions; theſe were children of the Bride-Chamber, which rejoyced with the Bridegroom; however it was, they met him it ſeemeth in the night, and with Lamps, to light themſelves Math. 19. 15.Matt 19:15and others, and this is the ground of the Simile, the protaſis. Now the Kingdom of Heaven is compared to this.

But that I may the more methodically open it, (leaving the Application of it to be taken in, in the uſes of ſome of the Doctrines, from the words) I will begin with that which is ſpoken of Chriſt himſelf: And then that which is ſpoken of the Church, and as briefly as I can, paraphraſe it as I go, that I may reach ſome point to be handled at this time.

Firſt then, the Bridegroom Jeſus Chriſt, is ſet forth by that relation p. 6Verſe 2.of one ready to conſummate the marriage, with ſuch as he hath eſpouſed, he is the Bridegroom. T…e Lord Jeſus (brethren) by the Goſpel goeth a wooing to all the world without any reſpect of perſons, be we high or low, rich or poor, more or leſs ſinful, leprous, poor, defiled, naked, indebted, impriſoned, loathſom, naſty, never ſo; his ambition is to win our hearts, to gain our conſent, to eſpouſe us to himſelf: Well, when he hath done this, and hath obtained, then he cometh to make up the marriage.

Secondly, Concerning him, it is ſaid that he tarried; came not ſo ſoon happily as ordinary. It is likely that their marriages were before midnight, uſually the beginning of the night; and to that, there may be a reſpect in this expreſſion, he ſtayed ſomewhat longer, for it is ſaid, the cry was at midnight, v. 6. So the Lord Jeſus may Verſe 6.ſtay ſomewhat longer haply then is expected. It is ſaid by them in the Revelations, the ſouls under the Altar cry out, how long Lord, holy and true. It may be the expectations of ſome of the Saints are for Rev. 6. 10.Rev 6:10his appearing ſooner to take them to himſelf, they have a deſire to be diſſolved and to be with him, and to them it is a tarrying long. And to ſinners it is a tarrying, they think Jeſus Chriſt lingers his hour of a Judgement, and a reſurrection, but theſe are things afar 2 Pet. 3. ….2 Pet 3off. And therefore they affected not them much, except a man could preach, as if Chriſt in flaming fire to render vengeance, were at their backs, it affecteth them not at all: All things continue with you ſinners as they were, and where is the promiſe of his coming? A promiſe to the people of God, a threatning to ſinners and hypocrites Gen. …. 17.it is, as Janus is ſaid to have two faces, and as that in Gen. 3. the ſeed of the woman ſhall break the Serpents head, a promiſe and a threatning both in one. Now ſinners they are bold, to eat and drink with the drunken, until he come and ſweep the ſecond world away with fire, as the firſt was drowned with water; this is the ſecond.

Thirdly, the cry that goeth before his coming, which Calv. ſaith is metaphorically put for the ſuddenneſs and unexpectedneſs of his coming, becauſe when any great thing cometh upon a people at unawares, they uſe to make a cry for tumult, and it may be ſo haply that then being unready they cry out, as when people are ſurprized by an enemy, they cry out, O arm; arm, make ready, prepare to meet them; but thinks it rather is a Voice that goeth before the Bridegroom, which indeed is a quickning to them that are his p. 7indeed, that were not ready altogether, and it cryeth, make ready, prepare, for he is coming; and this may be interpreted divers waies. Whether there were any ſuch thing in the rites of their marriages, I know not, but for that it is not much material; the compariſon holds in the main.

(Firſt) Then there is a cry by the Meſſengers of Chriſt: they cry, prepare the way of the Lord; prepare your hearts to meet the Lord. We are exhorted, commanded to cry, and cry aloud, that Matth. 3. Iſa. 58. 1.Matt 3Isa 58:1we may awaken ſinners, for that is the caſe here, as afterward you will find. Cry with a Stentors voice, ut Stentora vincas, ſaith Trap upon it. Alas all will not raiſe lazy ſinners, we may cry our hearts out, but who believeth our report? we tell you, the Judge ſtands at the door, Chriſt is at hand, it is not long before you muſt appear before him, and if you be not ready, you are like to be ſhut out; you believe it not.

(Secondly) A Cry of Affliction, eſpecially that viſitation which is the fore-runner or harbinger of death: that cry from the Rod hath a voice, and that voice is Gods voice, he ſpeaks in it, and it is not an ordinary voice, but a crying voice; the word, it whiſpers, the loud crying of the word, is but a whispering, in compariſon of the voice of God in the Rod: it cryeth, hear the Rod and who hath Mica. 6. 9.appointed it: Mind it, if a Judgement be upon a City, (is there any evil in a City, and he hath not wrought it?) it cryeth to the whole City louder then Jonah did, repent, repent, for you may periſh and come to the tribunal within leſs then 40. daies, or hours: So every diſeaſe in a family cryeth to the family, cryeth to the perſon, prepare, make ready, that we need not ſuch a meſſage as the Prophet Iſaiah brought to Hezek. the voice of God in the Rod cryeth, prepare, make ready, for he is coming; here is a blow that the Tabernacle of Clay is ready to tumble, and then ſoul, where wilt thou appear, if thou be not ready? Or elſe,

(Thirdly,) by cry, it may be meant, as Chryſoſt. Theophyl. Jer. Hilary, Aret. and others underſtand it, of the laſt trump of the 1 Theſ. 4. 16.1 Thess 4:16arch-Angel, Ariſe ye dead, and come to Judgement: this will be ſuch a cry Brethren, as will make all the world ring of it indeed; that will pierce to the bottom of the deep, to make it give up its dead, to the bowels of the earth, to make it give up its dead. Then ſhall all ariſe, the dead in Chriſt ſhall riſe firſt. Well this cry goeth p. 8before, or accompanyeth this coming of the Bride-groom.

Fourthly, Then he cometh. For the heavens now muſt contain him until the Conſummation of all things, and then he will come to Acts 3. 21. Ʋntil the time of the reſtitution of all things.Acts 3:21judge quick and dead; he that ſhall come, will come; though he ſeem long to the people of God, he that ſhall come will come: then mockers ſhall know where the promiſe of his coming is, they ſhall know their Judgement lingers not, nor damnation ſlumbereth not. He will come ſoon enough for all, too ſoon for many poor creatures: the Lord grant none of us be found in our ſinful condition.

Fifthly, The time is at midnight: The Jews have a tradition, that the coming of Chriſt to Judgement will be at midnight; and Verſe 6.hereupon the Primitive Chriſtians, it ſhould ſeem, did uſe to watch all night the Eve of the Paſſ-over, expecting his coming, as Jerom reports, ſaith Beza, but to be wiſe above what is reaſon, you ſee whether it leads men in the dark, for what is more directly againſt our Saviour his own words; Of that day and hour knoweth Chap. 24. v. 36.no man; no not the Angels in heaven, but my father only. At midnight, with reſpect to the ſolemnity of the marriage, that is to ſay, later then uſually, and therefore unexpected, when all was ſilent, nocte intempeſtâ; when deep ſleep uſeth to ſeize upon men. The man of the houſe, at midnight his eyes are ſealed up with ſleep, and when he leaſt dreameth of the thief, then he cometh, and ſurprizeth him. So the Lord Jeſus, like a thief in the night, when Chap. 24. v. 4….men uſually are leaſt aware, moſt uncompoſed, and unfit for his coming for the moſt part.

The reſt of his actions in this Parable, will come in under the other part, which is the Church, for you have in the general;

(Firſt) the ſubject of this compariſon, the Kingdom of heaven, and what that is I ſhall not need here to ſpeak much of, it hath various expreſſions in Scripture; It is not I conceive here taken for the Kingdom of glory, for there are no fooliſh Virgins members of that Kingdom: No, nor the Kingdom of grace which is within the Saints, for the ſame reaſon. Nor yet for the Adminiſtrations of the Kingdom, as ſometimes it is taken; But it is taken here, for the viſible Church of Jeſus Chriſt, wherein ſome are wiſe, ſome are fooliſh. Some hold out, ſome fall ſhort of heaven, and the glory p. 9of God, and ſome are crowned, enduring to the end; and thus much for the opening of that expreſſion.

(Second) thing in general to be noted, is, the time: Then ſhall the Kingdom of heaven be likened, compared or ſhall be like; then, when? even when the Son of man ſhall come, Brethren, to ſolemnize the marriage with ſuch as he hath here eſpouſed to himſelf; then, when we come to appear before him all together, it ſhall moſt evidently appear to be ſo. But in a ſort, it is ſo in every mans particular Judgement at his death, or diſſolution, there is a Specimen given to the truth of this parable; and this appears from the connexion of this Chapter with the former; the laſt ver. of the former Chapter he ſpeaks of cutting in ſunder that evil ſervant, that preſuming upon the Maſters delay, ſhould beat his fellow-ſervants, and eat and drink with the drunken; he ſhall cut him in ſunder, Chap. 24. ver. 51.and give him his portion with hypocrites; where is weeping and gnaſhing of teeth for ever: Then ſhall the Kingdom of heaven be likened to ten Virgins. And though then the ſpirits of many juſt men be already made perfect, and many hypocrites already in the everlaſting chains of darkneſs; yet becauſe they have been members of the viſible Church in a ſort, all ſuch may come under ſuch a conſideration, at the great and terrible day of his appearing, when the ſheep ſhall be ſet upon his right hand, and the goates on his left hand, as you have it in the latter end of this 25. Chapter.

Now for the Church viſible, compared to ten Virgins: There are two ſorts brethren in a viſible Church, ſuch as are Saints indeed, and do enjoy the Lord Jeſus, and have that Kingdom of God, even righteouſneſs, peace and joy in the Holy-Ghoſt within them; and ſuch as are only ſo, nomine tenus, they go for ſuch with men, who cannot ſearch the heart, ought not to judge the heart immediately, but tenderly, and alway with the greateſt favour, to judge of men: Now ſuch is this Kingdom of heaven here mentioned: And therefore we will conſider what is ſaid of them two waies; caſt it two waies, haply it may appear the more clearly and diſtinctly to our underſtanding.

(Firſt,) We will conſider what in the parable is common to them both, to Hypocrites, and Formal Profeſſors, with real Saints, who poſſeſs and enjoy Jeſus Chriſt.

(Secondly) We will conſider what is peculiar to either of them, and ſet contraria juxta ſe, they wil give light each to other, and this briefly.

p. 10Firſt then for the things wherein they agree, or which are common to Saints indeed, with Saints in appearance only, or ſeeming and real Saints. They are all of them called Virgins, not in commendation of virginity, as Jerom did childiſhly conceive, as Calvin noteth. But to Virgins they are compared, either only becauſe in the marriage ſolemnity the Virgins uſed to go forth to meet the Bridegroom, and bring him to his Chamber; So here they muſt go forth to meet the Lord Jeſus. Or elſe there is more in it, and I know not but we may conſider Virgins according to their ſtate and condition here. Now the Church is ſo called, or compared to Virgins, not in reſpect of their glorious unconquered outward condition, as ſometimes in Scripture, even ſtrange Nations, yea Idolaters are called Virgins, as Zidon, thou ſhalt no more rejoyce O thou Iſa. 23. 12.Isa 23:12oppreſſed Virgin daughter of Zidon, ariſe paſs over to Chittim, there alſo ſhalt thou have no reſt. So Babel, Come down and ſit in Iſa. 47. 1.Isa 47:1the duſt O Virgin daughter of Babylon; thou that as a Virgin haſt hitherto abode in thy fathers houſe in a glorious beautiful condition, thy pomp and glory now come down. And ſo Egypt, go up to Gilead and take balm O Virgin daughter of Egypt, in vain ſhalt Jer. 46. 11.Jer 46:11thou uſe many medicines, thou ſhalt not be healed; (though the Papiſts make this a note of the Church, the glory and outward ſplendor of it; that is quite croſs to that of our Saviour, in the world ye ſhall have tribulation, and how often have they been ſcatterd by Perſecution.)

Nor yet are they called Virgins becauſe of their priding themſelves, and ſetting forth themſelves, as Virgins with their Ornaments.

Nor yet in reſpect of the firſt Conſtitution of the Church of Chriſt, when they were all, or moſt of them Virgins. There were 12. and but one of them a Devil: But I conceive, It reſpects the condition of the viſible Church, as then it ſhall be ſpecially. And what is that? how are they compared to Virgins? Specially in theſe two things.

(Firſt) Becauſe all that profeſs the Lord Jeſus and become viſible S^ts, they profeſs to renounce their Idols; the Apoſtle ſaith, that he turned them from Idols to the living God. Now Idolatry in Scripture 1 Theſ. 1. 9.1 Thess 1:9is counted you know, whoredom, if they have been married to the Lord, owning his Covenant; or elſe fornication, nothing more ordinary; it is enough to hint it to you, and therefore when there p. 11is a renouncing of Idolatry, there the Scripture looks upon them as Virgins; So when Judah and Iſrael had played the Harlot, that is to ſay, had worſhipped and ſerved Idols, God chargeth their ſpiritual whoredom upon them. But when they reformed, as Judah did; you know in many Kings daies Jehoſhaphat, Hezekiah, 2 King. 19. 21.2 Kgs 19:21&c. And in the daies when Sennacher. came up againſt them and blaſphemed them; the anſwer the Lord gave to Hezek. by the Prophet was this, the Virgin daughter of Zion hath deſpiſed thee; now having renounced her Idols, he ſo calls her, and having betaken her ſelf to the ſhaddow of his wings alone, from thence, from the hole in the rock, ſhe deſpiſed the Aſſyr.

And (ſecondly) Becauſe alſo, now taking upon them the profeſſion 2 Pet. 2. 20.2 Pet 2:20of Chriſt, they eſcape and forego the pollutions of the world, then groſs ſcandalous ſins they forſake, even Hypocrites as well as others, in which reſpects they may be called Virgins, though their hearts be not right with God.

Secondly, they had all of them Lamps; they took their Lamps, ſaith the text; they have all of them a Profeſſion of Chriſt, they make a ſhew before men. The Lamps I cannot take for any thing inward, but meerly ſomewhat outward, appearing unto men, they Rom. 10. 10. Mat. 5. 16.Rom 10:10Matt 5:16are Chriſtians outwardly all of them: Even thoſe really, believers with the heart they do confeſs Chriſt with the mouth to ſalvation, they are not aſhamed to own him before men, and their light 2 Tim 3. 5.2 Tim 3:5of good works and knowledge ſhines before men, that the world may ſee it, there is the light of the Lamp. And truly herein hypocrites may go far; they have a form of godlineſs, and as glorious a form as any others, and they do as many good works, materially good as others do; and ſo they have a light ſhining before men as well as others. So the Phariſees, you know they made as many prayers, did as much Alms, faſted as often as others, made a glorious ſhew, here are Lamps.

Thirdly, their lamps it ſeemeth were burning all of them. Concerning the wiſe Virgins there need be no Queſtion of it. But for the fooliſh, I think it will be gathered from that where they complain, that their Lamps were gone out, extinguiſhed; though it is Verſe 8.true, they were not fed with a right principle, and therefore they went out, yet they did burn, they made a ſhew of heat and light alſo before men, as Jehu you know did, he ſeemeth to make a greater blaze in his zeal for God, then Elijah himſelf did; And p. 12ſo for light alſo, knowledge aboundeth many times brethren in an hypocrites head, a clear head, and a muddie heart, a ſound head, as the notion, and a rotten heart may be together; well, this is the third, I haſten.

Fourthly, They all took them and went forth to meet the Bride-groom; they all have their faces Zion-ward, heaven-ward, to meet Jeſus Chriſt, only the hypocrites they have faces one way, and row another way, as the Mariners do; this I take to be their ſeeming to make for heaven all of them, and the one to be as fair for it as the other, for they go as it were hand in hand to meet the Bridegroom, yea a hypocrite may go far indeed in externals, as far as a child of God, as afterward we ſhall have occaſion to ſay; you may have your faces Zion-wards, and ſeem to go forth to meet the Lord Jeſus, and yet miſcarry.

Fifthly, When he delayed his coming until midnight, they all Verſe 5.ſlumbered and ſlept.

We muſt not underſtand this of giving up themſelves to ſecurity, and the wallowing in the ſinful pleaſures of the world, the pleaſures of ſin for a ſeaſon. For this cannot ſute with the truth of grace, and therefore cannot agree to the wiſe Virgins, he that is born … Ioh. …. 9.of God ſinneth not, cannot foreign, not work ſin, but his work is righteouſneſs, though he may have many by-blows in his work, many miſ-carriages, yet his work is righteouſneſs.

Nor can it for a great part ſtand with the very profeſſion of a hypocrite, to return again to the pollutions of the world, which once he had eſcaped, ſecretly; haply he may rowl a ſweet morſel 2 Pet. 2. 22.2 Pet 2:22under his tongue, and be loth to part with it, but the pollutions of the world, which are open, like wallowing in the myre, will not ſtand with their profeſſion, therefore this is not meant by ſlumbering and ſleeping, but either,

(Secondly) Is meant by it the ſleep of death in part, for death is no more to the Saints, though it be a ſleep, and a killing ſleep to hypocrites: our friend Lazarus ſleepeth; or elſe,

(Thirdly,) Alſo partly a ſecurity and heavineſs which groweth upon the Saints, on this ſide death, and me thinks the words ſeem to carry much for this, there are two words, they ſlumbered, foreign, and they ſlept foreign, and the latter ſeemeth to be more then meerly Expoſitory of the former. The former ſignifieth p. 13only a little drowſineſs when a man doth nap or nod a little, as a man ſit…ing, or ſtanding may ſometimes, but preſently awake, aliquando bonus dormitat Homerus. But then the ſleep is a deeper ſecurity, when the eyes are altogether cloſed, and a man is faſt, though ſome ſleep faſter then others do; ſome ſet themſelves to ſleep, they give themſelves to it, others are overtaken with it, it ſeizeth upon them like an armed man ſometimes, and herein they agree, the Saints and hypocrites, formal and powerful profeſſors of Chriſt, they all ſlumbered and ſlept, they were all it ſeemeth overcharged with the cares of this world, or ſomewhat or other, Luke. 21. 34.Luke 21:34that their watch was down, and they were ſurprized And alas Brethren, if the day of the Lord Jeſus ſhould come upon us almoſt any day, would it not find us ſleeping, or if not ſleeping, yet ſlumbering at leaſt; but of this more afterwards.

Sixthly, They all aroſe ſaith the text when the cry came at midnight. It was high time then to awake, as ſouldiers that watch for Verſe 6.an enemy; they fall aſleep, ſet ſome to watch, ſuddenly there is an out-cry, an alarum, O how quickly are they raiſed! If the laſt trumpet be the cry, it ſhall raiſe all both hypocrites as well as Saints, only the dead in Chriſt ſhall riſe firſt, be awakened out of the ſleep of death. If the cry be the Miniſtry of the word by ſome ſmart viſitation, it will rouze them all, let hypocrites be as ſecure of their condition as they will, they ſhall have a time of awakening,

Seventhly and laſtly, They trimmed their Lamps. Some ſay only the wiſe Virgins trimmed their Lamps, for the fooliſh had only dead Lamps, ſuch as gave no light, ſhining before men, but why then are they ſaid to be extinguiſhed or to be gone out? Beloved, the words of the Text carry it for all, they all aroſe and trimmed their Lamps, the copulative joines both ſentences together, and therefore the univerſal reacheth the latter part as well as the former, except there were ſome limitation. It ſhould ſeem, Brethren, that hypocrites may make as fair a ſhew and deceive themſelves, or being deceived by their own hearts, even very long, to the very laſt, they thought now to ariſe with Sampſon, and ſhake themſelves, when they have been ſleeping upon the lap of their Dalilah, but alas their Lamps were out, they trimmed them, and ſtirr'd them up to ſee if they would burn any longer, but they were gone out, or going out as ſome render it. A ſad thing, Brethren, for us to deceive p. 14your ſelves even to the very laſt caſt until there be no remedy. O what treacherous hearts have we!

Eighthly, They agree alſo in the number, here in the Parable, five were wiſe, and five were fooliſh, for this we muſt remember what was premiſed, that every particular is not to be ſqueezed and preſt too ſore; nor can we conclude from hence an equal number of real Saints, or painted hypocrites in the Church, no more then where there are Chap. 13. three evil ſorts of ground, and but one Mat. 13.Matt 13good; we can cònclude that there are three to one unſound profeſſors who receive the word, to one honeſt and good heart, which bringeth forth fruit to perfection, there may be more, there may be leſs, our Saviour in the general tells us, many are called, but few Mat. 20. 26.Matt 20:26are choſen; he might therefore here haply have ſome reſpect to the number of Virgins which might accompany the Bride; which ſome ſay were five, becauſe the number conſiſts of the firſt equal, and the firſt unequal number, even two and three, becauſe in a marriage, a ſuperiour and inferiour, male and female are joyned together, but that is a nicity; however this we may take up from it in the general, that there are ſome which are not what they profeſs, ſome are fooliſh, and ſome are wiſe in the Church.

Now I come to ſpeak ſomewhat to that which is diſtinguiſhing in the Parable, between formal and real profeſſors of Jeſus Chriſt in this Kingdom.

Firſt then in the general, the one are fooliſh, and the other are wiſe; Verſe 2.all are not wiſe that are within the Church, there are ſome fools. Why, but is it folly then for any man to proſeſs Chriſt? No, it is not folly ſimply conſidered in it ſelf, but a duty to confeſs him, and hold him out before men; but to ſtick here is folly, as we ſhall ſee more hereafter, bleſſed be the Lord that there are ſome wiſe, though there be many fooliſh, ſome that will not be put off with forms nor ſhadows, but muſt have the ſubſtance, the bread of life; and not husks, they will not ſatisfie them. O that we were every one of us ſuch, Brethren.

Secondly, The fooliſh, they took no oyl in their veſſels, though their Lamps burned, & afterward were extinguiſhed, when they ſhould Verſe 3 and 4.ſtand them in ſtead to enter with the Bridegroom, they had no oyl: What is meant here by oyl, and what by veſſels? for the firſt ſome ſay one thing, ſome another, ſome as the Papiſts, ſay good works is the oyl which is the life of faith, without which it is p. 15dead, which is as if a man ſhould call the flame of a Lamp, the oyl that feeds it; therefore, Brethren, according to the Scripture expreſſion, elſewhere, by oyl I underſtand the ſaving grace of the ſpirit of Jeſus Chriſt; true juſtifying faith, repentance, never to be repented of, and love out of a pure heart; unfeigned faith, unfeigned 1 Iohn 2. 20. And many other places.1 John 2:20repentance, unfeigned love, and indeed all the graces of the ſpirit. Theſe are they that feed the flame in the Lamps of the Saints; whatever hypocrites have which maketh a flame, and their Lamps do burn by it, of which more afterward, becauſe I would not ſtay you too long in the opening of it, this they wanted, they cared not to make ſure of this, to have this true ſaving grace; ſo they had but as much as would make a blaze among men, that they might be ſeen to have Lamps burning and ſhining as well as others, the reſt they cared not for.

(Secondly,) For the veſſels; ſome ſay the Lamps they had no oyl in them; but me thinks the Text diſtinguiſheth between the Lamps and the veſſels, they took no oyl with their Lamps, he doth not ſay in them, but with them; and the next verſe, the wiſe took oyl in their veſſels with their Lamps, foreign, it is of a large extent, but it ſignifieth, ſomewhat believed, the Lamp: It is likely they had ſome veſſels they carried about with them, full of oyl, that when the Lamp needed, they ſupplyed it ſtill, elſe it would go out, ſo here, the veſſel may be meant the heart, brethren; a truly contrite heart, is the veſſel into which the Lord pours the oyl of his grace and ſpirit, and hence there is a continual ſupply, like the oyl in the Cruſe it fails not. Now this the fooliſh they cared not for, but they had ſomewhat at preſent that would make their Lamps burn; for holding out, they forecaſt not for that, therefore provided no oyl in their veſſels, no true ſound, ſaving, durable grace, in their hearts; the Lord grant, Brethren, this be not the caſe and condition, of many a glorious profeſſor among us, our age hath given, as large a teſtimony to this truth, as ever time did.

Thirdly, When the cry came, and they went to trim their Lamps all of them, the fooliſh Virgins Lamps were gone out, verſe 8. The wiſe, their Lamps had need of triming, as the Lamps of the Sanctuary were to be trimed every day, every morning they gather ſome droſs and filth which would dim the light, but now the others they were quite gone out, when they had moſt need of them, p. 16they failed them: And indeed, ſuch a thing is an empty profeſſion, it will not carry a man through all conditions, as we ſhall have occaſion to ſpeak afterward.

O how ſad a condition will every hypocrite be in, when he falls under ſuch a diſappointment of his hope, then which to a reaſonable creature, there cannot be a greater vexation, he thought he was as fair for heaven as another, and yet when all cometh to all, in the hour of need, the Lamps quite extinguiſhed, put out in obſcure darkneſs, the beginning of that utter darkneſs where their portion is like to be for ever.

Fourthly, The fooliſh Virgins then are on the begging hand, and the wiſe on the denying hand, and they ſend them to buy of them that ſell: Here I know not, that we are to preſs every particular; as if the fooliſh were ſo fooliſh as to beg grace of the wiſe, to have a part of others, except the Papiſts, who will have no other Church of Chriſt but themſelves by no wiſe, and then that, to go to their Merit-mongers and Indulgencers, and the Church-treaſure for righteouſneſs, rather then to Jeſus Chriſt. Nor is it any harſhneſs, if the Saints deny them, for alas brethren, it is not in them to give, leſt they have not enough for themſelves and them alſo; there is no ſuper-erogating foreign. Some ſay, the ſpeech is defective, an ellipſis of the refuſal, and the reaſon only is here given; others read it thus, leaſt there be not enough for you and us, go to them that buy; and ſo there is no ſuch defect, the ſenſe is the ſame, Who is it that ſelleth but Jeſus Chriſt indeed, and that without money and without …. 55. 1.price, as you have it in that place of Iſaiah? But we may look upon this anſwer, not as a monition, or ſerious advice what to do, but ataunt rather, a derifion of them, go to them that buy: and ſo it ſuites wonderful well with the Papiſts: now go to your Merit-mongers … King. 8. 27.to buy. So Eliah, cry aloud he is a God, either in a journey, &c. So the Prophet to Babylon, threatning ruine upon her, thou art wearied in the multitude of thy counſels, let now thy Aſtrologers, Star-gazers, monethly prognoſticators, ſtand up and Iſa. 47. 13.Isa 47:13ſave thee from theſe things that ſhall come upon thee. That which is plainly and undenyably held forth to us therein is, that the fooliſh Virgins are to ſeek their grace, when they ſhould uſe it; then they ſee they have none, whatever they deceived themſelves with before, the Lord grant this prove not our condition to any of us.

Fifthly, that while they are thus unready for the appearing of p. 17Chriſt, and go to buy, the reſt that had oyl, that are ready, enter into the joy of their Lord; when once the time cometh, there is no longer delay, but as many as are ready he takes in with him, and then the door is ſhut; it is ſhut againſt all thoſe, that are unready, have their work to do; when their time is gone, when they expect … glory, they want their grace, when they would have the Crown▪ they … begin their race. Ah Brethren! if this prove the condition of our ſelves, ſad will it be with us, that others ſhall enter in, that we thought in no better a condition then our ſelves, and our ſelves ſhut out becauſe we are not ready; he will not then ſtay any longer, he hath waited upon us long enough.

Sixthly, Yet the fooliſh Virgins, though they have no oyl, and their Lamps be out, they come and they cry, Lord, Lord; they cry Verſe 11.with earneſtneſs to have the door opened. Ah Brethren! you that now content your ſelves with a meer formality, and nothing will ſtir you up to be zealous and to amend, then you will cry either at your death-bed, at that ſummons, or at the judgement, O Lord, Lord, Mat. 7. 22.Matt 7:22open to us, the ſtrange preſumption and confidence in poor ſinners hearts, though they know they have no oyl, yet will expect to enter into heaven, though they know they have loytered and trifled away their time of getting grace, yet they would have admittance, they would have heaven in the end, though they care not for working out their ſalvation with fear and trembling, they leave that to others to do, yet expect the ſalvation in the end as well as they. And ſee how far hypocrites may go, they come to the very gate, and there they cry, Lord, Lord, open to us, but, all in vain.

Seventhly, The anſwer the Bridegroom giveth them: Verily, I ſay unto you, I know you not; there is need of an aſſeveration to preſs it upon them, their confidence was ſo high that they ſhould enter in with the Bridegroom: What? take all that pains to provide Lamps, to take them to go forth to meet him, to raiſe themſelves up to trim them, yea afterward, to go out to get oyl, and yet ſhut one; this will hardly down with them? Verily, ſaith our Saviour, whatever you may preſume upon, and vainly hold up your hearts with, be aſſured, I know you not. O this is a word will kill the ſt…u…eſt hearted ſinner, when it cometh to the pitch! and the moſt ſwel…g confident hypocrite in the world, it will make his heart ſink within p. 18him like a ſtone; I know you not, and therefore there is no reaſon I ſhould let you in, I never knew you; though they had neglected to Mat. 7. 23.Matt 7:23acquaint themſelves inwardly with Chriſt, to procure his favour, for that is the knowledge; Words of underſtanding with the hebrews, are pregnant and carry, or are big with affection alſo I know you not, ſo as to approve you: to favour you ſo …y, as to admit you. Yea, I never thus knew you: … have I known, ſaith the Prophet Amos 3. 2.Amos 3:2concerning Iſrael, that is to ſay, ſo known as acknowledge, owned, favoured. Now I ſay, the hypocrites will ſcrape acquaintance with Jeſus Chriſt, O they are the people, and they have ſerved him, and worſhipped him, and kept Sabboths to him, and Preached in his name, and heard him preach, and now not know them! This how ſtrange will it prove to many a poor creature? A… bleſſed ſouls that know the Lord Jeſus, or rather are known of him! 1 Ioh. 2. 3.1 John 2:3And ſad is the condition of ſuch as ſhall thus be ſhaken off by Jeſus Chriſt, and ſhaken into hell indeed.

You have the Parable, though many more things might have been obſerved to you, and by a curious eye, more diſtinctly to you. Yet pro modulo I have endeavoured to make it plain to you. And I hope ſo plain, as that now every underſtanding is able to take up many Doctrinal Obſervations, from them thus explained. For the Application, or inference, from all, Watch therefore, for you know not. That we ſhall make uſe of likely in ſome of the Applications, of ſome of the obſervations from the words.

There is much variety in them, and I had hoped to have reached one, at leaſt from the connexion of this parable, with that which goeth before, he inculcates the ſame thing upon them, by another parable, which he had taught them immediately before.

The firſt Doctrine ſhall be from the conſideration of the words, with what went before; much of the former Chapter was ſpent Doct. 1.before, in ſtirring them up to watch for the appearing of Jeſus Chriſt by a double Argument. Taken from the end of ſuch as watch, the end of ſuch men is bleſſedneſs and peace, bleſſed is the man, whom the Lord ſhall find ſo doing. And the end of ſuch as watch not, but preſume upon his delay, to give liberty, and the reins to their luſts, they that have time enough to repent, he will come in a day he thinketh not off, and will cut ſuch a ſervant aſunder. Beloved, the former Arguments, the uncertainty of his coming, p. 19&c. one would have thought, now, here had been enough ſaid upon this argument, for what could be more plainly ſpoken, and what more cuttingly, and preſſingly, then this? Are there any weightier Arguments, then lif and death: the beſt of lives, even a life of bleſſedneſs, and the worſt of deaths, a portion with hypocrites, who have the Free-hold, and ſink deepeſt into the lowermoſt pit: and there is no queſtion, there was no affection wanting in Jeſus Chriſt, when he ſpake to his Diſciples, and therefore it may ſeem conſiderable, and it is ſo ſurely; that ſometimes he is pleaſed to proſecute the ſame Argument again all along through this whole Parable, and the next is not much unlike it neither.

It is requiſite to inculcate and beat upon hearers the ſame Doct. 2.truth, the ſame things again and again. Surely, if it had not been ſo, the Lord Jeſus would have ſpared this pains, he did all things Mat. 7. 37.Matt 7:37well, and as he was no niggard, ſo he was no prodigal of his pains; if he would not have the Fragments of the bread to be loſt, he would never crumble away the bread of life in vain, to no purpoſe; but that there was a neceſſity for it, and ſure we may follow his example ſafely herein, for there is nothing extraordinary in it, but rather a great condeſcention in Jeſus Chriſt, ſtooping to the weakneſs, and neceſſity of his hearers, his Diſciples; he ſpake as never man ſpake, and therefore if it had been ſufficient at any Iohn 7. 46.John 7:46time, or for any perſon to tye themſelves up to ſuch a ſtrictneſs of ſpeaking, as never to repeat the ſame things again, ſurely it had been ſufficient for him, who ſpake as never man ſpake, with that Authority, and Majeſtie, and commanding efficacy, many times; Mat. 7. 29.Matt 7:29but yet you ſee he is pleaſed to go over and over, things again and again, and to inculcate, and beat things upon his Diſciples. We need not go further then our Saviour his example for it, for as he ſaid of Goliahs ſword, there is none, to that. So there is no pattern to this of Chriſt, the great feeder of his people with knowledge and underſtanding, who ſtands and feeds them, in the ſtrength of the Mica. 5. 4. Iſa. 40.Isa 40Lord. And I doubt not, but many of you can make it out, from many other inſtances, in his example, how he did often beat the ſame things upon his Diſciples; how often doth he preſs upon them that of humility; Learn of me, I am meek and lowly? And except Mat. 11. …9. 18. 3.Matt 11:9Matt 11:18Matt 11:3you be converted and become as little children, ye cannot enter into the Kingdom, and ſo in his waſhing his Diſciples feet. How much ado p. 20hath he with them, to beat upon them, that his Kingdom was not Ioh. 13. 10. 12. 14.John 13:10John 13:12John 13:14of this world, but ſpiritual; they would be fitting ſome on his right hand, ſome on his left hand, and he told them often, his Kingdom was not of this world, that he came to ſuffer, and not to raign among men, and ſo how often doth he preſs it upon them, the Doctrine of love one to another, or takes not up with once, one Mat. 20. 21.Matt 20:21exhortation, as if that would anſwer the end of his coming, to reveal to his Diſciples the whole counſel of God, which he had heard of his father: no but again and again, he preſſeth it upon them. It is given as a command to Parents, I wiſh, we that are parents, and Deut. 6. 6.Deut 6:6have children, who have ſouls either to be ſaved or periſh, would remember it, thou ſhalt whet theſe things upon them ſaith the Text, theſe things which I command thee this day ſhall be in their heart. Luk. 1. 66. Pſal. 1. 19. 11. Col. 3. 16.Luke 1:66Ps 1:19Ps 1:11Col 3:16I, if we were of Maries ſpirit, to lay up the words there: or Davids, to hide the Commandements in our hearts: or took Pauls advice, let the word dwell richly in us, if we had a treaſurie there, we ſhould have, to draw forth continually, as occaſion ſerveth: And thou ſhalt teach them diligently unto thy children, and ſhall talk of them when thou ſitteſt in thy houſe, and when thou walkeſt by the way, when thou lyeſt down, and when thou riſeſt up, &c. diligently teach them, the word is, whet them upon them; It is not the drawing the knife over the whet-ſtone once, that will ſet an edge upon it, but often, again and again. The beſt of us are too like children in underſtanding, and had need of it, or at leaſt many of us.

I ſhall give a few Arguments to conſirm it, and then Apply it.

Firſt, The underſtanding is very dull in many: though there be ſom it may be more acute, to whom it may be a dulling to beat their earsoften with the ſame things; yet for the moſt part, Brethren, we are dull of underſtanding, childrens capacities we have; you know the Diſciples were ſo, our Saviour upbraideth them with it, and yet they were good men, do you not yet underſtand; are ye alſo yet Mat. 15. 16.Matt 15:16without underſtanding? And when he was riſen from the dead, he expounded the Scriptures, the Prophets concerning his death and reſurrection; alas until he opened their underſtanding, though he had often told them this, had preached it to them again and again, and even before his death immediately, and alas, yet they underſtood not, until he opened their minds. But you will ſay, this was before p. 21the pouring out of the ſpirit, there was more need then, but that Luke 24. 45.Luke 24:45unction, that teacheth us all things, was given in ſo large a meaſure, &c. I anſwer, It is true the ſpirit is given now in a larger meaſure, and therefore the greater ſhame is the dulneſs of our capacities many of us, I ſpeak not of all, Brethren, neither of them that are ſtrong men and women in Chriſt, nor yet of ſuch as haply natural incapacity is a great hindrance to. But were we not many of us, much wanting to our ſelves in reading, meditating on the word of truth, we might be much more apprehenſive then we are; we are in a ſtrait indeed, for ſome are ſo acute, that we can ſcarce touch lightly enough upon things, leaſt they nauſeate, others are ſo dull, we cannot dwell long enough upon them almoſt, 1 Cor. 3. 1, 2.1 Cor 3:11 Cor 3:2to make them underſtand ſomething. Well this is the firſt Argument.

Secondly, Becauſe men are exceeding ſlow to believe things. O fools, ſaith our Saviour, and ſlow of heart to believe the things which Luc. 24. 25.Luke 24:25the Scriptures, &c. Concerning the Meſſiah, how he muſt be rejected, and cut off, and riſe again the third day. Might he not upbraid our Congregations, brethren, in the like manner; how often have we heard the ſame things, and it may be, given aſſent to the truth of the ſame, but yet are ſlow, to believe! And this Argument will ſtand good againſt the acuteſt hearers, though they may out-run the ſpeaker haply in apprehenſion, they may be ſlowpaced enough in believing. Now it is true, it is not all our inculcating and preſſing the ſame truths upon men, that can work their hearts to believe, until the arm of the Lord be revealed to them; Iſa. 5…Isa 5yet we know not when, and how far he may reveal his arm: It may be a little at one time, and a little at another; Agrippa hearing Acts 26. 28.Acts 26:28Paul once diſcourſe of Jeſus Chriſt, was almoſt perſwaded, haply if he had had another opportunity to hear the like things again, it Acts 24. 25.Acts 24:25might have proved a through work: Felix trembled at the firſt Sermon upon Judgement to come, if he had heard it the ſecond time, who can tell how far it might have wrought? This the ſecond.

Thirdly, Alas Brethren, our memories are ſuch leaking veſſels, we are full of chinks, hac illac difluxerimus, and therefore as from thence the Apoſtle infers, we ſhould give the more diligent heed to the things which are ſpoken, foreign, leaſt we run out Heb. 2. 1.Heb 2:1So ſhould we alſo inculcate the ſame truths again: who is there p. 22that hath not woful experience of this, other things evil and vile, they have ſuch impreſſion upon our memories; O how much ado is it to raze them out, injuries are graven upon us, even as with the pen of a Diamond, vain words, wicked ſpeeches, we have heard long ſince, we cannot forget: but a thing that is good, O how much ado there is to remember it? had not a riddle need often to be put into the water, it will hold nothing elſe? be not forgetful hearers of the word, ſaith the Apoſtle, but doers of the ſame; how many of Iam. 5. 25. Mat. 13. 14, 19.Jas 5:25Matt 13:14Matt 13:19us are even high-way ſeed hearers! The word is gone from us, before we are out of theſe doors, or the moſt part of it. So the fowls of the Aire, the evil ſpirits, they ſteal away the word from us; ſo that we had as much need to hear it again, as when we came. O ſaith Peter as long as I live, I will put you in remembrance. To 2 Pet. 1. 13.2 Pet 1:13do good and to communicate forget not, ſaith the Apoſtle; no Queſtion they had been taught that leſſon again and again, and yet they were apt to forget, and therefore the Apoſtle goeth over it again to them, to put them in remembrance.

Fourthly, It is requiſite becauſe our affections are ſo dull; they had need to be often quickned, therefore whet the word upon your, children: It is not one whet, that will edge a dull knife, but over and over with it again and again, as many times in Scripture a repetition of a thing (in prayer, in preaching) ſpeaks the affections of him that delivereth it, ſo it ſtirs the affections of the hearers, Phil. 4. 4. ſaith the Apoſtle, rejoyce in the Lord alway, and Phil. 3. 18. I told you often, and now tell you weeping, with more affection then before.Phil 3:18again I ſay rejoyce, is that a tautology, or a vain repetition? no, ſure the Apoſtle was not guilty in that kind, but it was needful, to ſtir the affection to the duty; our hearts indeed are like ſo many dead Seas, and it is not a little breath once upon us, that will move, but when the wind paſſeth often, and ſtrongly over us, then it may affect us haply; the word is therefore compared to the words of the wiſe, which are like goads, not the words of fools, who are no orators, ſenſleſs, and know not what belongs to the Art of ſpeaking rightly, but the words of the wiſe are like goads, ſharp, and they are to be often uſed, we are like oxen in duty, creatures that will often need to be pricked up, therefore the metaphor is uſed; therefore Eccleſ. 12. 11.Eccl 12:11ſaith the Apoſtle, I put you in remembrance of the things you knew before, and were eſtabliſhed in, even to ſtir you up; there is 2 Pet. 1. 13.2 Pet 1:13need of quickening the affections; a man may deliver the ſame truth haply more ſtirringly, one time then another, and the ſpirit p. 23may breath in it, one time more then in another, and then the affections are ſtirrd indeed to purpoſe; that is a fourth: Gutta cavat lapidem non vi ſed ſaepe cadendo.

Fifthly, becauſe of the unconſtancy of our hearts, if we be a little affected with a truth at one time, how long doth ſuch a frame continue upon us? David was ſenſible how fleeting the frame of our hearts are: And therefore though himſelf, and his people, were in as ſweet a frame as any we read of almoſt, when they offered with a perfect heart, willingly, and ſo willingly, as that David rejoyced in it, and bleſſed the Lord for it, that they had hearts ſo to do; 1 Chron. 29. 18. Ver. 9. and 17.1 Chr 29:18this was a precious frame indeed, yea David rejoyced at the willingneſs of others, not envied at it, ſaith he, that the Lord would keep this frame for ever, Keep this upon the imagination, or figments of their hearts for ever. Alas if he keep it not, it is gone preſently; now upon Eagles wings ſoring, by and by, with our bellies cleaving to the earth, Pſal. 119. 24. thy teſtimonies are my delight, and 25. v. my belly cleaveth▪ to the duſt. And therefore, the words of the wiſe, they are as goads and nails, nails to take hold, and faſten things together, that they may abide, and if they be driven to the head, yet how quickly may it be looſened again, is there not need of the ſame hammer to faſten it again, therefore ſaith the Apoſtle Peter, though you be eſtabliſhed in the preſent truth already, yet I Judge it meet to ſtir you up, by putting you in remembrance.2 Pet. 1. 13.2 Pet 1:13

Sixthly, becauſe we are ſo ſlow to do what we know, which indeed is the main thing, we do but build Caſtles in the Aire, Bretheren, if we hear and do not, and yet who is clear in this point? yea how often may we hear a practical truth, preſt upon us, before we practiſe it? yea when we are convinced to do it, and reſolved we will, and yet with the Son in the Goſpel, I go Sir, but he went not; now this is the Learning indeed, a man hath never learned a leſſon Mat. 21. 30.Matt 21:30in Muſick, or learned a Copie, until he hath practiſed it, and can do it. Ah dear friend, do not our hearts bluſh ſometimes, when we conſider how often we have had this watchfulneſs preſſed upon us, and yet how little have we done to bring our hearts to it? And ſo for weanedneſs from the world, for ſelf-denyal, for any other duty almoſt; and therefore it is requiſite, Brethren, that the ſame things, ſhould be repeated and inculcated; but ſo much for the Arguments.

p. 24For the Application of the Doctrine: It is a plea then for a Ʋſe. 1.ſtanding Miniſtry in the Church of Chriſt according to that of the Apoſtle, he hath ſet ſome Paſtors, ſome Teachers, for the perfecting Eph. 4.Eph 4of the Saints; and alſo, while there are ſo many neceſſities upon them as you have heard, how are they perfect? So ſaith Peter, I 2 Pet. 1. 12.2 Pet 1:12will not be negligent to put you alway in remembrance of theſe things, though you know them, and be eſtabliſhed in the preſent truth, yet I think it meet as long as I live in this Tabernacle, to ſtir you up by putting you in remembrance. Alas Brethren, ſuppoſe you are many of you ſo well acquainted with the myſteries of faith as that you need not to be further inſtructed in theſe things; yet it is a Peters duty you ſee, I think it meet or juſt to put you in remembrance, yea and as long as I live to do it, though I have nothing now to preſent you with, and though you be eſtabliſhed in the preſent truth, yet I muſt put you in remembrance. They that deſpiſe propheſyings under that pretence that they have an unction 1 Theſ. 5. 20. 1 Iohn 2. 20.1 Thess 5:201 John 2:20themſelves within them, which teacheth them all things, I doubt they will find by woful experience, they quench the ſpirit of God in themſelves (and what in them lies) alſo in others by weakning their hands, but who is like to pay for that?

(Firſt,) Remember but that of the Apoſtle John in that ſame place, you have an unction whereby you are taught all things; what need John then to have written this Epiſtle to them? you will ſay, or ſome may ſay, he might have ſpared the pains, that unction of 1 Ioh 2. 21.1 John 2:21theirs is a ſuperſedeas to him, and all other Miniſters whatſoever, they have no need of them; what ſaith he, I write not theſe things to you, becauſe you know them not, but becauſe you know them. It is for confirmation, for quickning; there is need enough of it, elſe ſure the ſpirit of God in him would not have waſted ſuch precious pains upon them. The Theſſalonians have no need that he write to them touching Brotherly love, they were nearer perfection, then, for ought I ſee the Churches of Chriſt now are, love is the fulfilling of the Law, and therefore had leſs need of the Apoſtles pains … Theſ. 4. 9.in writing to them; but yet you ſee he beſtoweth it, and ſurely not in vain; he exhorts them to abound more and more, to continue in well-doing to encourage them, and ſtrengthen their hands; this is none of the leaſt works of a Meſſenger of Chriſt.

(Secondly,) Here is a pattern for the Teachers of Gods people: Let it not be grievous to you, brethren, ſometimes to beat the p. 25ſame things upon the people, if that mans wiſdom might be heard to ſpeak, and carnal reaſon, it would ſay it becometh not an exquiſite Phil. 3. 1. Verſe 18. 1 Cor. 5. 9.Phil 3:11 Cor 5:9Orator for men to inſiſt too much, nor too often upon the ſame things, That is implyed in that of the Apoſtle, to me it is not grievous, to others haply it might; It is not more tedious to a curious ear, then it is to a quaint tongue, to ſpeak the ſame things again and again, but let us not conſult with fleſh and blood in theſe things, but tread in the ſteps of our Saviour; Surely there was never ſuch a treaſurie of wiſdom and knowledge as was in Chriſt; in Col. 3. 2.Col 3:2him were hid all the treaſures of wiſdom and knowledge, and it had been eaſie for him ſtill to have brought out of his treaſurie things new and not any old. But you ſee what manner of Preaching is his to his own Diſciples. We are called upon in Timothy to exhort 2 Tim. 4. 2.2 Tim 4:2with all long ſuffering and Doctrine, and be inſtant in ſeaſon, out of ſeaſon. Aug. would rather ſpeak broken La… then the people ſhould not underſtand, and he would have Preachers preſs a point upon their hearers, until they might even read the print of it in their faces; think not a light touch will do it.

And yet let me not be miſtaken here neither, for I mean not hereby to make a Cloak for any Miniſters idleneſs or ſloathfulneſs, who therefore may dwell longer then is meet upon a thing, or often go over with a thing, becauſe they will not be at more pains to bring forth new as well as old, no, far be it from me, the Apoſtle giveth us another rule, give attendance to reading, to exhortation, to foreign, be thou in them that thy profiting may appear to all. A 1 Tim. 4. 14, 15, 16. Mat. 13. 52.1 Tim 4:141 Tim 4:151 Tim 4:16Matt 13:52Scribe inſtructed to the Kingdom of heaven, brings forth both new and old: but if there be need to preſs things harder or more then ordinary upon people, let it not be grievous to us; it muſt not then be a carnal ſelf-love, love of our own ends, but the love of our poor ſouls, and their profiting that muſt lead us to it, elſe it is nothing; for you, ſaith the Apoſtle, it is ſafe that I write the ſame things; Phil. 3. 1.Phil 3:1and what was that? even the warning them of falſe Teachers, it was ſafe for them to hear it again, and it was no ſuch pleaſing ſtring for the Apoſtle to harp upon, but yet becauſe it was ſafe for them, he denyed himſelf in that: If the Miniſters of Chriſt do ſometimes more then ordinary ſtrike upon that vain, inſtruct tenderly, it is neceſſary ſurely, or they think it ſo, elſe it is no ſuch pleaſing thing.

(Again) there is much wiſdom to be uſed alſo by us, in preſſing p. 26the ſame things, making a difference between perſons and perſons upon whom, leaſt we grieve or dull ſome, inſtead of quickening them, therefore the Apoſtle he doth with a kind of modeſty, uſe this freedom with them, he acknowledgeth indeed, that they did know the things he writ, he would not have them think, he took them to be ſo ignorant, or to be ſo fickle and wavering, but they were eſtabliſhed in the preſent truth, and yet ſaith he, I hold it my duty ſometimes to put you in remembrance, and to ſtir you up. So 2 Pet. 1. 12, 13. It grieved Peter when Chriſt came over ſo often with it, Loveſt thou me? Ioh. 21. 17.2 Pet 1:122 Pet 1:13John 21:17John, not becauſe you know not, but becauſe you know theſe things, therefore I write to you, 1 John 2. And ſo the Apoſtle, you need not that I write to you concerning brotherly love, you do love one another, but continue in it, abound in it more and more. See how ſweetly doth he inſinuate into them; if he had to deal with other people, he knoweth how to ſpeak after another manner, to come with a rod, if there were need.

Again, there is much wiſdom to be uſed in the dreſſing the ſame truth again and again, for the truths which you are neceſſarily to know, they are not for number infinite, and you will eaſily find, if you conſider the Scripture, how the ſame truths are propoſed to us in the Scripture, an 100. waies, ſeveral waies, becauſe the Lord knew our frame, that naturally, we would have ſomewhat new, and were affected with variety, therefore he giveth us the ſame truths, under divers dreſſes, foreign, ſaith the Heb. 1. 1. Eccl. 12. 10.Heb 1:1Eccl 12:10Apoſtle, the Preacher choſe not acceptable words, though It would not feed that itching humor that is in ſome, yet I would allow as much as love and prudence examined together would adviſe, becauſe of the weakneſs and frame of men; and if one therefore diverſly dreſs the ſame truths: omne tulit punctum: will the Lord They had the ſame manna, but were allowed to dreſs it diverſly.ſeal this inſtruction to ſuch of us as it concerneth. And, Brethren, pray for us that we may be wiſe-hearted, and know how to fit our ſelves, and bait the hook, ſo as it may be moſt drawing.

Thirdly, It may ſerve to humble us for our dulneſs then, and thoſe many other defections which are the riſe of this neceſſity to beat the ſame things upon us again and again. Dear friends, we ſwallow much every Sabboth, every opportunity, how little doth incorporate with us, how little abideth with us, what pains is the Lord fain to take with us, line upon line, and precept upon precept, Iſa. 28. 10.Isa 28:10here a little and there a little, in ſeaſon, out of ſeaſon, and yet, Brethren, how little the better are we for it. May we not all of us p. 27lay our hands upon our hearts; is it not matter of humbling, we ſhould put the Lord and his Meſſengers to ſo much pains with us, and be yet little the better for all? O let us magnifie the long-ſuffering of God, and bleſs him for the long-ſuffering of his ſervants with us, that he is pleaſed to follow us up and down with this and that neceſſary truth! It may be thou haſt heard ſome things which now thy ſoul hath the experience of, thou wouldſt not looſe for a world, and many a time thou haſt heard them, but it hath been like water ſpilt upon the ground; and at laſt, the Lord hath faſtened the nayl to the head, if it had had but one blow, it would not have ſtuck.

Fourthly, It may caution us, brethren, againſt nauſeating Divine Phil. 4. 3. 1.Phil 4:3Phil 4:1truths, becauſe they are ſo often beaten upon us, it may be the ſame things; It is ſafe for you, brethren, it is good for you, if you know the things belong to your peace, ſay not then, occidet miſ…ros crambe repetita Magiſtros: What ſhall the Diſciples ſay to Chriſt becauſe he ſo preſſeth them to watch for his appearing, here is nothing but harping upon one ſtring, nothing but watching and watching preſt upon us, we would have ſomewhat elſe, we are weary of this? No, but rather continue, O ſure it is needful, our dulneſs calls for it, and it is much tenderneſs that he will not give us over until he hath wrought it upon our ſpirits. Should the Philippians caſt it in Pauls teeth, he had told them often of thoſe Phil. 3. 18.Phil 3:18unruly maſters, that they had heard enough of that? O no, now he tels them with tears, with more melting then before, the ſame thing in a more affected manner, they had no reaſon to lothe. It was the great ſin of the Iſraelites you know, they had manna every morning. Numb. 21. 5.Num 21:5this was their daily bread; at laſt they grew weary of it, nothing but this manna: our ſouls loatheth this light bread; for a while it was excellent and delightful, but after a while they loathed it; It ſeemeth it had not a taſte to ſuite every mans palate, what was moſt delightful to every one, as ſome thought, then they would not have loathed it; but they might dreſs it divers waies, and yet they loathed it; this was a luſt which put their mouthes out of taſte, and ſo far, as that they prefered Garlick and Onions before it. It is nothing to be taken with the word, when a Teacher is as one that plaies skilfully upon an inſtrument, toucheth every ſtring, and in ſuch a manner as the variety maketh ſweet melody, but this harping upon one ſtring is not ſo pleaſant: here is a tryal of your love to p. 28the word as it is the word, whether in its nakedneſs and ſimplicity you can love it, and though you have nothing but the word, and the word the ſincere milk.

Another Caution ſhall be this, to take heed of that humour which reigns in abundance among us all, affecting novelties. O ſuch itching ears would not have ſuited with our Saviour his manner of Preaching! they have the ſame again and again from him: A new light, though it be but a Comet, draweth more eyes after it then the Sun, becauſe he daily runneth his courſe, this is a great vanity in mens minds, and truly it is ſo in ſpiritual things; A new Doctrine, Oh how it bewitcheth men! as that did the Galathians; it is more Gal. 3.Gal 3then ordinarily taking with us, elſe the power of darkneſs and errour had not been ſo great in our daies as it hath been, and truly when we begin to be weary of the eternal Goſpel, which never waxeth old, and cannot away with the ſame things after we have once heard them, which argues we receive not the love of the truth, imbrace it not becauſe of it ſelf, but its dreſs or its novelties, or ſome ſuch accident: we are in the very high-way to deluſion; as the Apoſtle ſaith. I am ſure, Antiquity was the commendation of the 2 Theſ. 2. 10, 11. Rom. 1. 2.2 Thess 2:102 Thess 2:11Rom 1:2Apoſtles Doctrine even to the Romans themſelves, he brought no new Goſpel but what was from the beginning. Is it not the ſame ſpirit ſurely that works ſo mightily among us, whereby men would commend any thing for its novelty? It is horrible pride both in Preachers and Teachers; Lucifer-pride, and a ſtrong ſavour of the old Adam, that rather then we will be confined to a courſe, and dwell upon ſuch things as have been received as truths in Jeſus, we will have ſomewhat new, or elſe we will to our own inventions for it: the Lord deliver us from ſuch a ſpirit.

And laſtly, brethren, it is neceſſary that the ſame things be thus inculcated upon us, then ſurely we may hence learn, that there is ſomewhat more for us to learn ſtill in every truth we hear, it may be often we have heard ſuch a duty preſſed, ſuch a ſin deſcried, there is ſomewhat in it, that God meeteth thee, it may be everywhere with the ſame meſſage, they ſpoke with one mouth the ſame thing to thee; Is there not cauſe to fear? Surely that is one conſideration; and the Lord in mercy to thee will not let thee alone, but one Bell in Aarons ring ſounds louder, then all the reſt in thine ears. Surely, ſurely, there is ſomewhat unhealed that every one thou comes near doth grate upon. It may be, brethren, to come a little nearer, thou p. 29haſt long heard of coming to Jeſus Chriſt, that thou mighteſt have life, and thou haſt been as much woed and intreated as many others, and thou art even weary of this leſſon. What ado is here about coming to Chriſt, what do we not come to him, do we not follow him? Ah dear friends! It is the work of your whole lives, and why may it not be the work of our whole lives? yea it is to be feared, thou with whom ſo ſweet a word reliſheth no better, that thou haſt never known the worth of it experimentally. Be not deceived, brethren, you may be miſtaken, and far enough off from him, when you think you come to him▪ but ſuppoſe you are come to him, may you not draw nearer then you are come; have you not many back-ſlidings? Do you not miſs a ſtroke ſometimes, and are carryed down the ſtream, the Lord knoweth how far: and had you … need of hearing then of coming to Chriſt, renewing your acquaintance with him? Alas Brethren, if many of us had not had this truth beaten upon us often, we had never come to him, canſt thou tell how often thou hadſt in the Goſpel a crucified Chriſt held out to thee; before thou hadſt a heart to look on him, and mourn over him, and over thy ſelf, whoſe hands have been imbrued in his blood, here thou haſt ſeen him here crucified, and there crucified, in this Sermon and that Sermon, in this Sacrament and that Sacrament; and yet al…s! thy ſullen heart would not bleed; now if thou hadſt never heard of him more, it had not been preſt upon thee any more, what had become of thee, if notwithſtanding all this thou hadſt been ſealed up in hardneſs and unbelief for ever. What narrow-mouth'd bottles are we receiving, now a drop and then a drop, though much be poured out, many times little ſtaies, or if our heads fill, our capacities being large, apprehenſions quick, and memories ſtrong, how little is it that ſinketh any further, there is need of preſſing and boring, and unſpeakable mercy it is, if at laſt the paſſage between head and heart be opened, that ſo what we have known long it may be; yet now we may come to know after another manner, even as we ought to know it, not to be puffed, but humbled, to be warmed, melted, changed by it.

How often Brethren, have we had the Doctrine of love preſſed upon us, even as John had nothing elſe in his mouth almoſt, my little children love one another, my little children love one another; when he could not go, as the ſtory ſaith of him: and can we hear it ſo often, but there is ſomewhat yet to learn that we have not p. 30learned, may we not grow in it, abound in it more and more, as the Apoſtle ſaith to them, even the Theſſalonians? Ah where is a heart 1 Theſ. 4. 9, 10.1 Thess 4:91 Thess 4:10wherein it abounds, love to Chriſt, love to his people, a little unlikeneſs to our ſelves in a thing of no great moment, is able to quench our love, ſo far it is from being as ſtrong as death; a little earthly enjoyments, a houſe, a wife, a company of ſweet children, pretty taking vanities, they have ſuch a hold upon our hearts, that they ſtifle our deſires, to be diſſolved, and to be with Chriſt, O we ſee not, nor have learned how far better it is to be with him! is there not more to be learned by us all, in this point? And if we can or do love the Saints in whom the Image of Jeſus Chriſt is, alas may we not do it more fervently then we do? if there be ſome fervor appearing, 1 Pet. 1. 22.1 Pet 1:22may we not do it with a purer heart, meerly becauſe Chriſt hath loved them, who is the beloved of our ſouls? what meaneth elſe our having the faith of Chriſt with reſpect of perſons, what meanth elſe our loving men more for their gifts, then for their graces, for the common then the ſpecial inſpiration of the ſpirit upon them? Do we not know men after the fleſh? and yet, haply are ready 2 Cor. 5. 16.2 Cor 5:16to be wearie of the Doctrine of love; What needeth ſo much ado to preſs it upon men, the Lord ſhew us our ſhortneſs and humble us under it?

But I will come a little nearer to the purpoſe, in the Text and the thing in hand, which lies before us, the Ordinance to which ſome of us are now called, for this of watching for the appearing of Jeſus Chriſt, I might have raiſed indeed a cloſer obſervation, and more particular when I had finiſhed this, but I would not hold you too long upon this, which is but the coherence of the words we ſhall likely meet with it, before we have done with the Parable. And that is the neceſſity of preſſing this great duty of watching for the appearing of Chriſt, much upon people, for this is the thing here our Saviour ſo muchin ſiſts upon, and often in many other places, What I ſay to you, I ſay to all, watch; And ſo Luk. 12. 35. Surely there is ſomewhat more in it, then ordinary; The duty is more ſpiritual, then ordinary, and then our carnal hearts are as hardly drawn to it, as a Bear to the ſtake: It hath many a time, I know been preſt upon us all, to get ready, and ſtand ready, to wait and watch for his appearing; Have we done it? How many of us, brethren, if Chriſt ſhould come this day would be found ſleeping, ſome dead aſleep upon the lap of the pleaſures, and honours, and p. 31riches of this world and … to be diſturbed, we never dream of his coming; Would men, think you, if they had learned this leſſon, dare to multiply incumbrances in the world upon them? and with ſo much diligence, be caſting out their roots in the world; as if they would never be pluckt up, as if their portion were here Luk. 21. 34.Luke 21:34below? how often have we been warned in the name of Jeſus whoſe the warning is, take heed your hearts be not over-charged with ſurfeting, and drunkenneſs, and cares of this life, and that day take you at unawares? hath this ſunk with us? have we made conſcience any of us, to eaſe our ſelves of any unneceſſary incumbrances, that we might wait upon him without diſtraction? What day almoſt, brethren, goeth over any of our heads, or what hour of the day wherein we ſhall be ready to open, if he ſhould knock for us? Alas ſome of us, brethren, care not how long he defers his coming, if he would never come, we ſhould be the better pleaſed, for our hearts tell us, it will be a woful day to us, we have no oyl in our veſſels, we have no grace in our hearts, nor any do we look after, we know we are not in him, nor are we ſolicitous to be found in him, we are for our building, and planting, and rejoycing in our youthful vanities, and leave theſe ſerious things to melancholly Spirits. Ah dear friends, had not this truth need to be preſt upon you? your danger is great; if you could as eaſily put by the coming of Chriſt, as you can make a ſhift to ſmother the thoughts of it, your hearts indeed might chear you, and your condition were ſomething like: But he will come; and though you be aſleep in the Arms of your luſts, know that your judgement ſleepeth not, and your condemnation 2 Pet. 2. 3.2 Pet 2:3ſlumbereth not. And make what haſte you can to be rich, or to be honourable (and ſuch perſons are not innocent) make what haſt you can in your career of ſinning, it travels as faſt you, and will be ſure to meet you at the gates of death and hell, if not ſooner. But it may be, we think we have done this great work, we are through grace acquainted with the Lord Jeſus, and his ſpirit, which hath effectually wrought in us to believe in his name, to love him, the main is done with us, and therefore ſure we may have more liberty then others now: Is it ſo? but is this all that muſt go to watch for his appearing, do we not find our hearts thruſting away from us that day; and our hands fail, and ſecurity ſetzeth upon us? the Diſciples were in danger to be ſurprized as well as others: Is there any of us ſo liveth as that we could readily and cheerfully meet the Lord p. 32Jeſus at an hours warning, a daies … and who knoweth he ſhall have ſo much to ſet his houſe in order? O there is need to preſs this duty upon us all, brethren, be our condition what it will we have yet ſomewhat to learn of it, and ſhall have, let us hear it as often as we can; But I will leave what further may be ſaid unto its proper place, in the handling the Parable.

A word or two to the preſent occaſion, we are many of us now called to this ſealing Ordinance: And though we have been often ſtirrd up and taught our duty concerning it, is there not need to chafe the oyl in upon our hearts, our affections ſtill? Alas how often have we heard, that what it findeth it ſealeeth; And yet do we not dare to come ſome of us with hard hearts, with covetous hearts, uncircumciſed hearts, I would not ſpeak, brethren, to grieve the heart of any, the Lord would not have grieved, as they that have leaſt cauſe will be moſt ſadly aſſayling themſelves with condemning thoughts; but the Lord grant there be none found among us guilty kind. As often as ever we come we hear how dangerous a thing it is to come unworthily prepared to it, and yet the Lord knoweth how often we have thruſt in here ſome of us, without a wedding … Cor. 11. 30.garment; And that you have not been bound hand and fooe; bound up in our grave-cloaths, and caſt out of his ſight for ever, it is unſpeakable mercy; O that this might melt us and humble us! and though bleſſed be his holy name, I believe there are many poor trembling ſouls, who go about theſe things with trembling hearts, leaſt they ſhould miſcarry, and grieve him, and bring his blood upon their heads, I doubt there may be ſome of us found whoſe hearts are far from ſuch a frame; had we not need then to be put in mind and remembrance again and again of theſe things? It may be we have faith and love to Jeſus Chriſt, it may be we have humility and ſelf-loathing, it may be we have a mourning ſpirit over our ſins that have grieved the Lord Jeſus, put him to all that grief for us, it may be we have a thankful heart; but are theſe graces now in action, are they upon the wing? how often have we been minded thereof, that we muſt be actually prepared? Alas! alas haply ſome of us have not taken the pains with our hearts which we might, and which others would have done if they had had the hearts which we have, haply ſome of us have been ſtriving, but in our own ſtrength. and have done little, haply others may have been helped in the preparing our hearts to ſeek him herein, but by our pride or carnal p. 33confidence, have loſt our frame again. It may be ſome of us brethren have not been very negligent, but yet not ſo diligent as we ought, O brethren! how needful are theſe things! bear with me if I do preſs you to them, it is not tedious to me, becauſe I hope it is ſafe for you, O! that I could do it, with ſuch a ſpirit, and ſuch bowels, as the Apoſtle did! the Lord ſet it upon all our hearts, we are exceeding dull to believe, and more dull to practiſe, and do his will revealed to us; Though the good be our own, the glory onelyonly his. But I will not inſiſt any further here, the Lord give us underſtanding and believing hearts.

Now for the words of the Text.

The Kingdom of Heaven is like to ten Virgins which went forth to meet the Bridegroom.

I ſhall begin according to the former method. And firſt ſpeak concerning Jeſus Chriſt with reſpect to his Church. And touching him there are many things in this Parable. Firſt he is the Bridegroom. 2. His delay of his coming. 3. The cry before his coming. 4. The coming. 5. The time of his coming, at Midnight.

To begin with the firſt,

The Bridegroom, foreign; However it be that the ſcope of the parable be to ſtir up all men that profeſs the Lord Jeſus to a perſeverance in watchfulneſs, to ſtand ready for his coming, which being apprehended, there is no neceſſity of preſſing each particular in the parable, yet I conceive, according to our Saviour. His opening of other parables, we may inſiſt upon the chief things therein, as where HE would let us ſee what need we had to take heed What, or How, or Whom we Hear, by the parable of the ſeveral ſorts of Ground, receiving the ſeed of the Word, he not onelyonly tells us the difference of the Grounds, but Mat. 13. 37, 3… 39.Matt 13:37Matt 13:3what the ſeed is, and who the Sower is, or elſe in that parable of the good ſeed and the Tares, he tells us particularly what is meant by each. And therefore I muſt not here paſs over this of the Bride-groom. The Virgins went forth to meet the Bridegroom.

The note will be The relation between the Lord Jeſus and his people, Doct▪He is the Bridegroom, and ſtands in that relation to his people. that this is ſo, we need go no further, then this parable, for who p. 34elſe is it that cometh, and with whom they that are ready, do enter into the M…rriage, then Jeſus Chriſt, who is our life, who appearing, ver. 10.we ſhall appear with him in glory. Again the fooliſh virgins cry to him Lord Lord open to us. Who is the Lord, but Jeſus Chriſt, as will appear by comparing this with that ſpeech of our Saviour. Not every one that ſaith to me, Lord, Lord, ſhall enter, Mat. 7. 22.Matt 7:22but he that doeth the will of my Father which is in heaven. Many will ſay to me, Lord, Lord, have we not propheſied in thy Name, in whoſe name, but in the name of Jeſus Chriſt: and in thy name caſt out devils, whoſe name, but the name of Jeſus Chriſt? Again, who is it that paſſeth the doom and Sentence upon poor ſouls, but Jeſus Chriſt, who ſhall judge both quick and dead, he ſaith I know you not, in this place, depart from me, for I know you not. I never knew you, in that place of Matthew. Again in Mat. 7. 23.Matt 7:23the winding up of all, in the Application we have an explication of this part of the parable, Watch therefore for ye know not the day n…r hour wherein Son of man cometh, and who is this Son of man that cometh ſo uncertainly: but the Bridegroom, for whom the Virgins watched a while, but he not coming the time they thou ht, they fell aſleep, and were found unready; therefore watch, and who is the ſon of man, but the Lord Jeſus? You know he often calls himſelf ſo in the Goſpel. I ſuppoſe this is the moſt ſolid and near proof of the Doctrine. Which is fetched out of the parable, yet a parallel place or two more, I will add to it, in that place of John, where he anſwereth his Diſciples, who ſeemed to envy at it, that all the people followed Chriſt, and not their Maſter, O ſaith he, he that hath the Bride is the Bridegroom Ioh. 3. 29.John 3:29but the friend of the Bridegroom ſtandeth and heareth his voice and rejoyceth. I am not the Bridegroom, ſaith he, but onelyonly his friend, for I have not the Bride, ſhe is not mine, but his; I have onelyonly prepared a people for Chriſt, being a voice crying, prepare ye the Lord his way, make his paths ſtraight, but he is the Bride-groom, who hath the Bride; that is to ſay Jeſus Chriſt, for the compariſon is between him, and the Lord Jeſus, onelyonly ſo he giveth the honor to Jeſus Chriſt, and is willing to be Out-ſhone by him, as the morning-ſtar, by the Son when it ariſeth, appeareth not any more. But one more, and that is of Matthew, when again the Diſciples of John, being in a mourning condition, as it ſhould ſeem for their Maſter, now in the Paw of that Lyon that crafty p. 35Fox Herod, they had cauſe to mourn and faſt, if by any means they might prevail, for his deliverance, as the Church afterward made continua! ſupplication for Peter. Now they ſaw not the Diſciples of Chriſt to faſt and mourn, and therefore they had a little emulation at them, and were quarrellous, and complaining to our Saviour, Why do we and the Pariſees faſt often, but thy Deſciples faſt not. Our Saviour again anſwers, How can the children of the Bride Chamber mourn, while the Bridegroom is with them, but the days are coming when he ſhall be taken from them and then ſhall they mourn. Is it ſit or convenient for them to mourn while he is with them, for that is meant by (they cannot) the impoſſibility Mat. 9. 15.Matt 9:15ſet forth interrogatively, for the Affirmative interrogation, hath the force of a ſtrong Negation, Can they, that is, in no wiſe, they cannot mourn, the meaning is, it is not ſuitable, it is not convenient, ſo Nazianzen. It is reaſonable that they ſhould now mourn. You all know who are meant by the children of the Bride-Chamber, even the Diſciples, and the Bridegroom is Jeſus Chriſt, who yet a little while was with them, and ere long ſhould be taken away from them, and then ſhould be a time of mourning to them. But I will not here ſtay you longer, the reſt of the Scriptures we ſhall conſider, in the opening of the Point to you.