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 [Page 4] 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 onely 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 [Page 6] 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 onely 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 onely under­take for Earthly Blessings, but doth not speak one word of Heaven, save [Page 7] in a way of Type and Figure, Heb. 9. 24. And sinless Adam should onely 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 onely, 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, [Page 8] 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 [Page 9] 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 onely 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 onely 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 [Page 10] 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 onely 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.

[Page 11] 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 onely 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 [Page 12] 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 onely Vir­gins; under which Title here he comprehendeth all the Professors of [Page 13] 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 onely 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 [Page 14] 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 onely 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 onely 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 [Page 15] 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 [Page 16] 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 Onely 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.

Quest: 1. Why is New Covenant-Grace exprest by Wisdom, &c.

Answ. 1. Wisdom is chiefly seated in the Understanding, or Intel­lectual Faculty, and doth consist in Light or Knowledge, and so doth Grace, which therefore is Resembled by it. The New Man is renew­ed in Knowledge, Col. 3. 10. And Grace is called the Law of the Mind, Rom. 7. 23. Whilst sin is oft-times called Darkness, Eph. 4. 18. and 5. 8. Which meerly being Privative, doth therefore need no po­sitive Cause; and consequently there's no Necessity, that either God should be its Author, or that the Soul (which is its Subject) should be by Natural Generation (upon the one of which Rocks many have run, from un-acquaintance with sin's proper Notion) since sin is nothing but the Issue of an Active Spirit, devoid of Light, which then cannot but err or stumble, John 11. 10.

2. Wisdom (or Knowledge) is that, wherein the Image of God consisteth, Col. 3. 10. A lower kind of wisdom, was that wherein con­sisted (mainly) God's Essential Image, Gen. 1. 26. And highest wis­dom (or true Holiness) is that, wherein God's Personal Image doth consist, Eph. 4. 24. As Christ who was his Father's wisdom, Luke 11. 49. (with Mat. 23. 34.) Is therefore called the Image of his Person, Heb. 1. 3. Which is the onely Image of God, now owned by him, in a Moral sence; so that a Godly wise Man is now the onely God-like Man, whereas the Foolish sinner is like unto the Devil, John 8. 44. who is Resembled by that Foolish Woman, Prov. 9. 13. In opposition unto Christor Wisdom, v. 1.

3. Wisdom is to be got with all our getting, as that which is the Principal thing, Prov. 4. 7. Above Gold and Silver, Prov. 16. 16. More precious than Rubies, Prov. 3. 13. 15. Or all that can be else desired, Prov. 8. 11. The price whereof Man knoweth not, Job 28. 12, 13. All which is true concerning Grace, which therefore is fitly called Wisdom. Grace is that Better part, or One thing Needful, Luke 10. 41, 42. and will be generally so accounted, though now con­temned. Saints would not lose their Graces for all the World. God­liness is profitable for all things, 1 Tim. 4. 8. It maketh a Poor Man Rich, Rev. 2. 9 A Needy Man contented, Phil. 4. 11, 12. And taketh the upper hand of present Peace, 1 Thes. 1. 1. and future Glory, Psal. 84. 11.

4. Wisdom is very Rare, and so is Gospel-Grace. Great men are not always wise, nor yet the Aged, Job 3 [...]. 9. Job found not one wise man among his Friends, Job 17. 10. And wisdom was far from Solo­mon himself, when he said, I will be Wise, Eccl. 7. 23. The whole world doth lye in wickedness, 1 John 5. 19. And the one half of Pro­fessing Virgins are here declared to be Foolish; yea, 'tis but little Grace th [...]'s to be found among the best of God's own People. Some call their Vices Vertues; and most Men count that Spiritual, which is but meerly Animal, or Natural, because they judge of Actions and Affecti­ons by their Matter onely: according to which Rule, the Sacred Fire upon the Jewish Altar might have been counted Common.

5. Wisdom is chiefly self-advantaging, and so is Grace. If thou be wise, thou shalt be wise for thy self, Prov. 9. 12. Such may be pro­fitable to themselves, though not to God, Job 22. 2. He therefore loveth his own Soul, who getteth wisdom, Prov. 19. 8. 'Tis true, good works are also Profitable unto others, Tit. 3. 8. But as self-gain is far the greatest, so Grace (as Grace) doth onely benefit the Soul it self. And though one's strength may help another, without his will, yet wisdom is not Effectual to Preserve, or Guide, save him in whom it is. Gifts may more profit others than ones self, but Grace leaves not its Owner destitute of what it gives to others.

6. A little Folly doth prejudice him very much, who is reputed wise; as sweetest Oyntments are most unsavoury, in Case dead Flyes be in them, Eccl. 10. 1. And so it is with Gospel-Grace. A dirty Swine is not so much observed as a Dirty Sheep; nor sin in any, so much as in the Saints, because their Linnen is clean and white, Rev. 19. 8. which maketh spots to be the more conspicuous. Degenerating Saints are most abominable, as Animal parts and Spirits Putrified (because they are the best) are most Offensive. Let not a wise man therefore utter [Page 19] vanity, whatever others do, Job 15. 2. Remembring how wicked ones Blasphemed when David fell, 2 Sam. 12. 14. because he had a name for wisdom.

Quest. 2. How shall we Distinguish between a Wise and Foolish Virgin?

Answ. 1. By way of Premise. No Man is able (Infallibly) to make it out, wherein this Difference doth consist, so as to satisfie him­self or others fully, from the bare Matter of best Actions and Aff [...]ctions; all which are Imitable by some cunning Hypocrite, who mainly differ­eth from a Real Saint, in point of Principle, or with Respect unto that Spiritual Root of Actions and Affections, which chiefly constituteth their being Gracious; the Nature of which Root is so Mysterious, as that it cannot well be uttered, much less be clearly understood, with­out the Spirit's Light and Witne [...]. So that man's utmost work and skill (in matters of this Nature) is, rather to shew the Negative, or who are not wise Virgins; (since fleshly Fruits are, of the two, more manifest, Gal. 5. 19.) than to pretend unto the Demonstration of Spi­rituality; save by those choiser Effects and Properties, wherewith true Gospel-Grace is constantly Attended; but yet it is very Caute­lously to be Concluded by them. And though some more Distinguish­ing Character (than those which follow) might possibly be produced, in case the business were pursued at large; yet is my present enquiry bounded by this Metaphor of Wisdom, and what the Scripture speak­eth unto the point in hand, under that special and peculiar consideration. Therefore let not the expectations of any be over-large, since I am now under a double Limitation, viz. First, Of holding to this single word of Wisdom; and Secondly, Of shewing rather, who are Foolish, or Graceless Persons, than who may (Peremptorily) be termed Wise; at least, with reference unto the Greater part of mine ensuing Cha­racters.

This being Premised, I now shall Answer unto the fore-named Que­stion, by way of sober Resolution, from what the Scripture speaks concerning Wisdom, by which the Nature of Gospel-Grace is shadow­ed out unto us. And so,

1. A Godly wise man departs from Evil, Prov. 11. 14. 16. Job 28. 28. Sin doth Depart from others, perhaps, together with the Tempter, who sometimes gives his Servants Rest: Or from the want of Natural strength, as some Corruptions may decay with Age; or else because one Lust calls for another, as Covetousness will make the Drunkard sober. But otherwise, it is a sport to Fools to be mischievous, Prov. 10. 23. And an abomination to depart from Evil, Prov. 13. 19. Where­as [Page 20] a Gracious Heart runs from a Temptation as from a Bear, and leav­eth sin, before it leaveth him; groaning to be delivered, Rom. 7. 24. Accepting help offered, as Jer. 41. 13, 14. and keeping himself from being touched afterwards, 1 John 5. 18.

2. Wise men are for a good Foundation, or Building upon a Rock, Mat. 7. 24. whilst Fools are satisfied with a sandy bottom, v. 26. If [...]oolish Virgins be but Reformed, or bear some pleasant Fruit, they never mind the Root or Principal, which is the main of all. Whereas the wiser sort, are for the changing of their Tree, Mat. 12. 23. and bearing Fruit in Christ John 15. 2. Or in the newness of the Spirit, Rom. 7. 6. Such are for making their Election sure, 2 Pet. 1. 10. Proving themselves, 2 Cor. 13. 5. and begging of God to search them, Psal. 139. 23. because they know, the fairest Super-structure will stand or fall, according to the Nature of its Ground, whereon 'tis raised.

3. Wise men are very circumspect (or Accurate) in their walking, which Fools are not, Eph. 5. 15. Poor Foolish Virgins make light of Dallying with Temptations, and mock at something which is a sin, Prov. 14. 9. In case their Copy by not blotted, Hair-strokes are not much heeded in their writing. Whereas a Gospel-Saint is very curious, ha­ting vain Thoughts, Psal. 119. 113. Abstaining from Appearances of Evil, 1 Thes. 5. 22. Proving the Perfect will of God, Rom. 12. 2. not venturing unto the utmost of what is Lawful, 1 Cor. 10. 23. but walk­ing worthy of the Lord to all well-pleasing, Col 1. 10. and begging to be cleansed from secret faults, Psal. 19. 12.

4. Wise ones are for the Building of their House, or for the carry­ing on of what they have begun; but Foolish Persons are for the pluck­ing down of their own building, with their own Hands, Prov. 14. 1. These Foolish Virgins went out at first, but failed the second time, and so lost all their Labour. And therefore with what Face can some men Glory in a former Testimony for that Truth, from whence they have since fallen? Such seem to be Christ's House at present, but do not prove so in the Issue, because they hold not out untill the End, Heb. 3. 6. Many come out of Egypt, who yet come not to Canaan, because their time is spent in walking to and fro, whilst in the Wilderness. Whereas a Gra­cious Heart goes forward, Ezek. 1. 9. forgetting what is behind, Phil. 1. 13. And alway adding unto his Spiritual good Beginnings, 2 Pet. 1. 5.

5. VVise men will Hear, Prov. 1. 5. And Hearken unto Counsel, Prov. 12. 15. And will receive Commands, Prov. 10. 8. VVhereas Fools are not to be spoken unto, because they will despise the Speakers wisdom, Prov. 23. 9. How sadly doth some Professor's prating evi­dence [Page 21] their present Folly, and their future Fall, Prov. 10. 8. When Truths are not received in Love, (whatever Ignorance may be pretended) 'tis one sad sign of a Professors state, 2 Thes. 2. 10. 12. And this is the saddest time for Cavilling that ever was, as Foolish Virgins will Ex­perience, with whom the wise (at such a time) will not delight to Talk, when sought unto for Oyl or Light, Mat. 25. 8, 9. whose An­swer intimateth, their being weary of Discoursing with them.

6. A wise man seeketh knowledge, Prov. 18. 15. and doth not one­ly receive it, when brought unto him: Such know its worth, and that it lyeth low, as Silver doth; which putteth them upon a suitable search­ing for it, Prov. 2. 4. Saints can have no Peace, in being Ignorant of their Duty, but are Industrious to understand it. Some things are left more dark in the Scriptures, that studious Saints might be distin­guished from sluggish sinners, whose Soul desireth, and hath nothing, Prov. 13. 4. How little is some kind of Knowledge searched after by the generality, who rather seem to be afraid of seeing that which haz­ardeth their worldly Interest, and thereby are evinced to be Foolish Virgins.

7. The wisdom of the Prudent, is, to understand his way, Prov. 14. 8. and to look well unto his going, v. 15. Such will not see with others Eyes, as to the matters of their Faith and Practice; but Labour for a full perswasion in themselves, Rom. 14. 5. They are not under the Command of Major vote, 1 Kings 22. 13, 14. but are Redeemed from Traditions, 1 Pet. 1. 18. and have no Master, (or Leader of the way) save onely Christ, Mat. 23. 10. Whereas the simple believeth every of some mens words, Prov. 14. 15. and it sufficeth him, if others can make it out, with reference to what he Doeth, or doth Believe. The greatest part (I fear) of late Professors, may thus be proved to be Foolish Virgins.

8. Wise men are for the Reduction of what they know, unto the Rule of Practice; or for the shewing of their wisdom by their works and Conversation, James 3. 13. The Doer of Christ's sayings, is onely dignified with hat name of wise, Mat. 7. 24. whereas the sim­ple Hearer is called Foolish, v. 26. At what a rate will some men talk? Wherewith themselves are fully satisfied, like silly Fools. Many can hear their sin Reproved, and will Repeat what they have heard, re­maining still what formerly they were. But Gospel-Saints are not for empty Speculations, or the Discoursive part of Duty, or an imposing upon others onely; by which their Heavenly wisdom doth appear.

9 Rebuke a Wise Man and he will love thee, Prov. 9. 8. So far are s [...]h from Scorning to be Reproved; yea, a Reproof doth enter into [Page 22] such, more than an hundred-stripes into a Fool, Prov. 17. 10. Pro­fessors are generally grown so Proud, that one had better meet a Bear, than Offer to deal plainly with them, Prov. 17. 12. Much less are they Reduced by Reproofs; which doth evince their present Folly, and is a sign of following stripes. But Gospel-Saints would have the Righteous smite them, Psal. 141. 5. And sheep will run upon their Shepherd's whistle, before his Dog be sent among them. Indeed some Foolish Virgins may bear to be Rebuked; but wiser ones are by that means Reclaimed also, which others seldom are.

10. Wise men are first for Purity, and then for Peace, James 3. 17. whilst others are afraid, lest if Truths windows be too big, the House of Peace will by that means be weakned; whereas it is a Duty to throw that House out of Truth's window, rather than that its Light should be Obscured. The general out-cry at this day for Civil Peace, whatever becomes of Truth, doth but declare men to be Foolish. Whilst He­zekiah was for Peace and Truth, Isa. 39. 8. And all are bid to be for Truth and Peace, Zech. 8. 16. Most men endeavour onely to preserve an Outward Union; but Paul was meerly for keeping the Spirit's Unity in the Bond of Peace, Eph. 4. 3. Sinners would fain have Peace of Conscience: but as there is no Peace unto the wicked, so Gospel-Saints are for no Peace with sin; but are for Purity of Conscience first, and in the second place, for Peace. Yea, this holds true, with refe­rence unto the Peace of God; which though it be highly prized by the Godly wise, yet is Grace first desired by them, and Peace in the se­cond place, Eph. 1. 2.

11. Wise men do very much Observe God's dealings with them­selves and others, which helps their Understanding, Psal. 107. 43. Such are Instructed, when others Suffer, Prov. 21. 11. because they wisely consider of God's doing, Psal. 64. 9. And in Relation to them­selves; such earnestly desire to know, why God contendeth with them, Job 10. 2. and what he would have them do, at such a time, Acts 9. 6. Such also take notice of their Mercy, and its Circumstances; how it is within the Time prefixed, Exod. 12. 41. when in a low Estate, Psal. 136. 23. when destitute of other help, 2 Tim. 4. 16, 17. when in a Dream, or not expecting it, Psal. 126. 1. and when prepared for it, Psal. 10. 17.

12. The Heart of the Wise is in the House of Mourning, whilst Fools are in the House of Mirth, Eccl. 7. 4. Mourning and Mirth were wont to Live in several Houses, though later times have much confoun­ded Funerals, and Festivals; but Saints are to be known by their abi­ding in a serious Frame, as in their constant Habitation. There is a [Page 23] Sober pleasantness, which (in its season) is allowed, Eccl. 9. 7. and an Affected sadness is both Ridiculous and Sinful, Mat. 6. 16. But Sorrow is better than Laughter, Eccl. 7. 3. And as the Levity of some Professors (at this Day especially) will end in Heaviness, Prov. 14. 13. So doth it sadly witness (at the present) their want of Spiritual Wisdom.

13. Wisdom doth much appear in men's Discourse. A Fool is full of Words, Eccl. 10. 14. which he that hath Knowledge spareth, Prov. 17. 27. A Saint's Spiritual Fruits prevent his being over-full of Leaves, which Barren Trees do most abound with. And though a wise man is not for an Affected (much less a sinful) silence; yet when he speaketh, the words of his Mouth are Gracious, Ecc. 10. 12. Because his Heart doth teach his Mouth, Prov. 16. 23. And therefore his Tongue is Health, Prov. 12. 18. Now, if in the bare multitude of words, there wants not sin, Prov. 10. 19. much more doth super-added frothiness declare mens Spiritual Folly, and then too many of our Professors cannot avoid the Name of Foolish Virgins.

14. A wise man's Heart discerneth both Time and Judgment, Eccl. 8. 5. and so his Misery is prevented, v. 6. Wise Virgins are Instruct­ed to go forth in Time, Mat. 25. 10. To Pray in a Time of finding, Psal, 32. 6. To bring forth Fruit in its proper Season, Psal. 1. 3. which makes it Beautiful, Eccl. 3. 11. All Sion's Sons are Taught of God, Isa. 54. 13. And therefore they know the fittest Time of Mourning and Rejoycing, (whereof the Pharisees were Ignorant, Mat. 9. 14, 15.) Of minding worldly matters, (which poor Gehazi did not, 2 Kings 5. 26,) When they should be Importunate with God for spa­ring Mercy, Joel 2. 17. And when they should hold their Peace be­fore him in an evil Time, Amos 5. 13. and 6. 10.

15. Much of men's Wisdom and Understanding appeareth in the Coolness of their Spirit, Prov. 17. 27. as the Margin hath it; or in the Moderation of their Inordinate Affections, which they that are Christ's have Crucified, Gal. 5. 24. Such can Converse about these Lower things, in a way of Holy Carelessness, 1 Cor. 7. 29, 30, 31. Which others mind with all their might. And in particular, wisdom doth much appear in Meekness; James 3. 13. by which a Prudent man doth cover shame, Prov. 12. 16. unto his Honour, Prov. 20. 3. whereas a Fools Wrath is presently known, Prov. 12. 16. His Lips do enter into Contention, Prov. 18. 6. And Anger resteth in his Bosom, Eccl. 7. 9. Unbridled Passions are one sad sign of Foolish Virgins.

16. A Wise Man's Eyes are in his Head, Eccl. 2. 14. or such are to be known by Prudent fore-sight, and by their suitable Actings. Such look [Page 24] to be Besieged; and therefore they store themselves before hand with Grace sufficient for those Encounters. Such see, that Riches are un­certain, and therefore they make provision for Eternity. Such know, how sin will gall upon a dying Bed; and therefore they shun it whilst alive. Such do fore-see, the shutting of Christ's Door upon late com­ers; and therefore they strive to enter, whilst it stands open. Such apprehend Christ's Coming may be delayed, and therefore their Ves­sels are also fill'd with Oyl, for fear their Lamps should fail, when fresh Recruits cannot be had, untill it be too late to buy them.

17. Wise men are to be known by their Acquaintance with hidden Mysteries: Daniel was noted for his wisdom, because no secret thing was hid from him, Ezek. 28. 3. who had a Gift of Resolving doubts, and of shewing Hard Sentences, Dan. 5. 11, 12. Answerable to which, in Gospel-times, are those more immediate, and peculiar Discoveries of Christ's mind, which therefore are called, the wisdom of God in a Mystery, 1 Cor. 2. 7. and which are not perceived (save as they are seen with others Eyes) by him who is meerly Natural, v. 14. Such are Time, Truths, and Duties, which are Discoveries of a later date, most bitterly opposed by the world, and rarely received among Pro­fessors; and by Acquaintance wherewith, men of that other Spirit have ever been Distinguished from the Generality; nor hath a Real Saint (in all the Scripture) been finally known to fail therein; though Jo­shua and Zerubbabel did for a time surcease the Temple work, or chief Duty of that time, who were not yet owned, till their Return, Hag. 1. 4. and 2. 20. 23.

18. Wise men (in Evil Times) are subject to be Poor, and there­fore to be Despised, with reference unto their singularly useful wisdom; as that Poor man Experienced, who by his wisdom did Deliver a Be­sieged City, Eccl. 9. 14, 15. Indeed the Saints shall one day be Su­preme, Dan. 7. 27. and then their wisdom will be Admired, as Solo­mon's was, because residing in so Great a Person: But in the mean time, (by reason o [...] a wicked Ruler's Errour) Folly is set in great Dignity, and the Rich, (viz. in wisdom, as the Antithesis plainly sheweth) sit in low place, Eccl. 10. 5, 6. Thus Christ was thought unworthy to be heard, John 10. 20. whilst Hypocrites were had in great esteem, Luke 16. 15. And self-denying Paul was branded for a Fool, whilst those of a Complying Spirit were called wise in Christ, 1 Cor. 4. 10. The Generality of Professors are too Rich, too much Regarded, to be Right: Therefore let no man's Popularity (which is the Badge of Fools, [...] Christ shall sit upon his Temporal Throne) become the Object of a wise man's Envy.

[Page 25] 19. Wisdom Directeth unto the Exercise of greatest strength in greatest Difficulties; as when the Iron is blunt, or when its edge is not whetted, Eccl. 10. 10. Jades will draw down-hill, or when a work is easie; but the tryal of Heavenly Metal, is up-hill, or when the wheel is clogged. When Christ was in his Agony, he Prayed most earnestly, Luke 22. 44. When David was most Derided, he was most Resolute, 2 Sam. 6. 20. 22. And when Paul was in Bonds, the Godly Brethren maintained his Suffering-cause with much more Holy boldness, Phil. 1. 14. whilst others plead, the Time is not yet come, Hag. 1. 2. so long as Danger doth attend the Temple-work. Yea, a wise Man doth Scale the City of the Mighty, and casteth down the sirength of the confidence thereof, Prov. 21. 22. that is, he overcom­eth in his most sharp Encounters. Saul slew his Thousands, but Da­vid his Ten thousands, 1 Sam. 18. 7. because he slew that great Go­liath, 1 Sam. 17. 51. whom Saul fled from, v. 24. 'Tis one sad sign of a Foolish Virgin, not to prevail in sorest Conflicts, but to indulge ones fear and weakness, with reference unto the Power of some Temp­tations.

20. Lowliness and Wisdom are constant Twins, Prov. 11. 2. As Pride is generally the Fools Companion, both in the Letter and mystery. The Mouth of Fools doth pour out Foolishness, Prov. 15. 2. whereas the prudent Man concealeth knowledge, Prov. 12. 23. Or is not over­forward to Declare what maketh for his Glory. Fools judge them­selves to be exceeding wise, Prov. 12. 15. But a wise Man thinks that wisdom is far from him, Eccl. 7. 23. Poor Laodiceans are apt to boast, Rev. 3. 17. but he that increaseth knowledge, increaseth sorrow, Eccl. 1. 18. It sadly signifieth, when knowledge puffeth up; when God is up­braided with the Creature's Duty; or when one Duty doth not make way for more. Humility is the varnisher of other Graces, but Pride is the Professor's stain, which spoileth all his other Beauty. An hum­ble sinner is better to be liked, than he who Glorieth in his being better, Luke 18. 11. 13, 14. The best are Tempted to be Proud. But this Temptation is stoutliest resisted by them; yea, God resists it, and giveth Grace unto the Humble, 1 Pet. 5. 5.

21. Wise Men will lay up knowledge, Prov. 10. 14. or Labour to se­cure it for the time to come. There may be much Hearing, Reading, and Conferring, and yet no wisdom, for lack of laying up what is by such means gained. We Read of Hearing for the time to come, Isa. 42. 23. Mary was much an Hearer, who kept and pondered in her Heart, what others onely heard with present wondring, Luke 2. 18, 19. How Rich might some Professors be, in case their Faculty of [Page 26] Laying up, were suitable to that of getting; by which a Spouse is to be known, at whose Gates are laid up for her Beloved, all manner of pleasant Fruits, both New and Old, Cant. 7. 13. Thence is it that a Godly Hearer is said to keep the Word, Luke 8. 15. which else is sub­ject to be catcht away, though in some sence it be sown in the Heart, Mat. 13. 19. An Holy Man doth therefore Meditate in the Law of God, Psal. 1. 2. by which he is Distinguished from others, as Clean Beasts were of Old, by chewing the Cud, Lev. 11. 7. According to which Rule of Judging, there are (in many Flocks) more Swine than S [...]eep, because they who divide the Hoof, (or have a double Calling, viz. as Men, and as Professors) do not yet chew the Cud, or lay up knowledge; which is one Character of Foolish Virgins.

22. Another property of wise men, is, to use aright that knowledge [...]h [...]ch they have, Prov. 15. 2. A Foolish Virgin may have good store [...] knowledge, but doth not rightly use it, as do the wise. Paul had [...] [...]nt of parts, 2 Cor, 11. 5, 6. yet could he do nothing against the [...], 2 Cor. 13. 8. nor set the Tree of Knowledge against the Tree [...], as others d [...]d, 2 Tim. 3. 8. with their Perverse Disputings, [...]. 6. 5. which did evince their Folly, 2 Tim. 3. 9. though such D [...]p [...]ters were called wise, 1 Cor. 1. 20. He knew that all things (and co [...]sequently sin it self) should work for good to every true Believer, Rom 8. 28. but yet he durst not therefore sin, though Grace thereby should be the more abundant, Rom. 6. 1. He knew, that some might weakly be Offended with his Lawful Liberty; yet would he not there­fore i [...]dulge himself, but seek anothers wealth, in such a Case, 1 Cor. 10. 23. 24. He profited in the Jews Religion above his equals, Gal. 1. 14. yet w [...]s [...]e under the Law to Christ, 1 Cor. 9. 21. and counted all other knowledge loss, compared with the Excellency of the knowledge of Jesus Christ, Phil. 3. 8. Nor durst he dissemble his Light, as others did, for fear of Persecution, Gal. 6. 12, 13. but did improve his knowledge for the Truth, 2 Cor. 13. 8. though to the ruine of his Personal Inte­rest, Gal. 5. 11. From an habitual contradicting of which Rule, too many at this day are clearly proved to be Foolish Virgins.

Ʋse 1. How sadly are Saints mis-understood by sinners, as if they were the veriest Fools, who are indeed the onely wise. Poor Carnal Creatures, in some Respects, are wiser than the Saints, Luke 16. 8. So may a silly Fellow (in trivial matters) out-strip the wisest States­man. Were we to Judge of Men, by skill in Bodily concernments, or by their Natural Accomplishments, the Righteous would be Condem­ned: But Men shall be Judged by the Scriptures, John 12. 48 and those speak in another Dialect. Let sinners therefore be well Advised, before [Page 27] they say unto a Saint, Thou Fool; considering the Danger of so speak­ing unto ones Brother, Mat. 5. 22. And that sad woe against mis-callers in such a case, Isa. 5. 20.

Ʋse 2. It doth behove the Saints, to be in the Demonstration of that wisdom, for which they have a Name, Poor Spiritual Fools are apt to think all like themselves, Eccl. 10. 3. And indiscreet Professors give cause for such an Apprehension But Wisdom is Justified of her Children, Mat. 11. 19. And therefore none but Ba [...]tards will practically condemn her. Pretenders unto wisdom had need be C [...]r [...]umspect, since Grace's Reputation lies at Stake, if they miscarry. Walk wisely towards them without, Col. 4. 5. So will you put to silence their Foolish Ignorance, 1 Pet. 2. 15. Or else they will Blaspheme, though greater Folly in them­selves be over-looked by them.

Ʋse 3. There is no cause to wonder, if half the Professors of these latter Times prove Foolish Virgins, or void of Grace. Ye [...], Christ here speaketh with the least; for two third parts ( [...]t such a time) must be cut off and die, Zech. 13. 5. Things really differing in point of kind, can hardly be Di [...]tinguished; when the highest degree of a low­er kind, is in Conjunction with the Lowest appearance of an Higher. There are some Plants endued with a seeming sense, there are some Brutes exceeding like to Men; and there are many Natural Men, who are concluded to be Saints. Now, if the Disciples were so startled, when onely one of them was hinted to be a Traitor, Mat. 26. 21, 22. much more ought we to be affected, since half our number will prove notorious Hypocrites.

Ʋse 4. Let all be exhorted to get this wisdom, or Gospel-Grace; since wisdom is the Principal thing, which therefore should be got with all our getting, Prov. 4. 7. And so much the rather, because it is so great a Rarity, as is here hinted. Which Exhortation doth chiefly concern those Virgins or Professors, who have been Convicted to be void of wisdom, by any of those fore-going Characters; but may be of use to others also, to grow in Grace, as is their Duty, 2 Pet. 3. 18. or to be yet wiser, as is their Disposition, Prov. 9. 9; with reference to both which sorts of Persons, I shall endeavour to set this Exhortation home, by several Motives, taken from what the Scripture speaks con­cerning wisdom.

Mot. 1. Wisdom is the way to Honour, as David did Experience, whose Name was much set by; (among Saul's Servants) because of his wise behaviour, 1 Sam. 18. 30. And therefore Solomon was sought unto, from all the Kings about him, which had heard of his wisdom, 1 Kings 4. 34, The Wise shall Inherit Glory, whilst shame shall be the [Page 28] Fools promotion, Prov. 3. 35. Men hitherto have been admired, be­cause of their Natural or worldly wisdom; but the time now draweth nigh, when God (or the appearance of his Grace) shall be for a Crown of Glory, Isa. 28. 5. Yea, even at the present, he is Sir­named Reverend, whose other Name is Holy, Psal. 111. 9. And Wisdom makes the Face to shine, Eccl. 8. 1.

2. Wisdom is that which is most likely to Advance a Man into the Highest Place of Rule and Trust. Joseph was seen to be Discreet and Wise, and therefore Pharaoh set him over all his House, Gen. 41. 39, 40. Fools have been uppermost, but shall be Servants to the wise, Prov. 11. 29. because the King's Favour is towards a wise Servant, Prov. 14. 35. and he shall Rule over a Foolish Son, Prov. 17. 2. Grace hath the Promise of this Life also, 1 Tim. 4. 8. which shall be perfor­med in due time, when wickedness shall be de-throned, Ezek. 21. 25, 26. And Saints shall have the Kingdom, Dan. 7. 27. Judging the World and Angels, 1 Cor. 6. 2, 3. The Beast hath Crown▪d his Horns, Rev. 17. 12. But David will cut them off, and then the Saints Horn shall be exalted, Psal. 75. 10.

3. A wise Man knoweth hidden Mysteries, or the Interpretation of a thing, Eccl. 8. 1. which is a great Advantage. Such Men shall see the Name (or Mind) of God, when he is crying to the City, by some signal Judgment, Mic. 6. 9. The Godly wise shall understand God's Loving kindness, in all his dealings with them, Psal. 107. 43. which sweetneth Mercies, and makes the Cross more easie. Such Men shall understand the Reason of a Publick Scourge, Jer. 9. 12. The Truth and Application of the Promises, Hos. 14. 9. together with the time of their Accomplishment, Dan. 12. 10. As we would be most know­ing men, so let us Labour to be most Holy; since these have that Re­vealed to them, which is not known to others, Eph. 3. 5.

4. Wisdom is better than strength, Eccl. 9. 16. or Weapons of War, v. 18. both in a Defensive and Offensive way, Eccl. 7. 12. 19. and 9. 15. Justice will be too many for the most United force of sinners, Prov. 11. 21. but cannot hurt the weakest Saint for ever. Satan knew Christ and Paul, who were too hard for him; but he could overcome those wicked Jews, when offering to adjure him, though in the Name of Je­sus, Acts 19. 13, 14, 15, 16. The words of the Wise are heard in quiet, more than the Cry (or utmost endeavours) of him that Ruleth among Fools, Eccl. 9. 17. Some put their trust in Moral Vertues, or Natural Tempers and Resolutions; but Satan's fiery Darts will not be quenched with such Scarfs and Feathers. Saints are the onely Con­querours, Rom. 8. 37. because they keep themselves from being [Page 29] touch'd by him, 1 John 5. 18. Who leadeth others Captive, 1 Tim. 2. 26.

5. Mony may (in some cases) be a Defence, as well as Wisdom; but the Excellency of Knowledge is, that wisdom giveth Life to them that have it, Eccl. 7. 12. A Foolish Man is dead, as to his better part, viz. his Understanding; and Graceless Persons are called Idols, Zech. 11. 17. in whom there is no Breath (or sign of Life) at all, Hab. 2. 19. Yea, sin is the saddest kind of Death that is, because it is both Spiritual, and likely to be Eternal, and yet consistent with the quickest sense of highest Misery. And if such were not Dead indeed, this con­sideration would make them take fast hold of Grace or Heavenly wis­dom, and not to let it go, but keep it, because it is their Life, Prov. 4. 13.

6. Wisdom is of most use to others also; because it makes most willing and most successful, Prov. 15. 7. Men of a Lower Spirit are sparing in their Communications, lest others should be as knowing as themselves: But Grace is free to light a Greater Candle, though its own lesser Lamp should thereby be Eclipsed. Such also are likely to be most Successful, because they are most careful, and have the promise of Christ's Presence with them. The words of the wise are Goads, and such are careful to fasten their Nails, for fear of dropping out, Eccl. 12. 11. And though a wicked man may possibly Convert another, yet is there no Promise for it, save unto those, who do themselves stand in God's Counsel, Jer. 23. 22. and winning Souls, or turning Men unto Righteousness, is chiefly Attributed to the Godly wise, Prov. 11. 30. Dan. 12. 3.

7. Wisdom is that which sets out other things, and without which there's nothing that doth become. Wisdom is good with an Inhe­ritance, Eccl. 7. 11. not but that wisdom (it self) is good without it; onely an Inheritance is not else seemly: whereas the wise man's Riches are his Crown, because of that Conjunction, Prov. 14. 24. Wherever the Branch (or Christ) doth grow, the Fruit of the Earth will there be Excellent and comely, Isa. 4. 2. as Earthen Vessels are, when Tipt with Silver; wether we take that Earthly Fruit, for outward Blessings, or Moral Vertues, and Common Actions, or for a mean Descent relating to a Gracious Soul, whom every thing becometh, as Ordinary Garments do an handsom Body.

8. Folly doth Incapacitate a Man for that which he is apt to be am­bitious of, and which nought else can fit him for, save onely wisdom. All would have Joy, but yet delight doth not become a Fool, Prov. 19. 10. No more than Laughter doth a Malefactor, when going to [Page 30] Execution. Saul was desirous of being Honoured, 1 Sam. 15. 30. but Honour doth not become a Fool, no more than Snow doth Summer, Prov. 26. 1. Men would be prosperous; but the Prosperity of Fools is their Destruction, for then they turn away, Prov. 1. 32. Men would take in the Creature; but when a Fool is fill'd, the Earth is then Disquieted, Prov. 30. 21, 22. Some would be sometimes speaking of good things; but Excellent speech doth not become a Fool, Prov. 17 7. because it is too High for him, Prov. 24. 7.

9. There be many that say, Who will shew us any good? Psal. 4. 6. Yea, all would be glad of Earthly Riches; the very fancying whereof is unto some poor Creatures an over-pleasing Vanity. Now, Riches are entailed upon wisdom, as Solomon did Experience, 1 Kings 3. 11. 13. And as Christ promiseth, when Grace, or the Kingdom of God is first sought after, Mat. 6. 33. This hath been alway vertu [...]lly made good unto the Saints, because Contentment is the Fruit of God­liness, which answereth unto Gain, 1 Tim. 6. 6. But as such have the Promises of this Life also, 1 Tim. 4. 8. So we are now hastning unto the Time of their Accomplishment; when Meek ones shall Inhe­rit the Earth, Psal. 37. 11. Flowing together for Wheat, and Wine, and Oyl, Jer. 31. 12. And when their Brass and Iron shall be turned into Gold and Silver, Isa. 60. 17. And in a way of Reparation for all their former Losses, receiving double for their shame, Isa. 61. 7. Yea, in this Life an hundred fold for that which they have sometimes lent to Christ, Mat. 19. 29. Then shall their Riches also be their Crown, Prov. 14. 24. because they will be taught to Consecrate their Gain unto the Lord, Mic. 4. 13. and to the Duties of his Worship, Isa. 61. 5, 6.

10. Wisdom, or Understanding doth make the words of Christ to be exceeding plain, Prov. 8, 9. and easie, Prov. 14. 6. which other­wise cannot be Apprehended. Saints have the mind of Christ, 1 Cor. 2. 16. chiefly because they have the Spirit's Guidance, John 16. 13. but partly from an innate sagacity, by which a Man of Understanding will draw that out which lyeth deep, Prov. 20. 5 Now, we must be Judged by the words of Christ, John 12. 48. And therefore woe be to that Soul who doth not understand them, and so cannot receive them. And if some Children would give any thing, to have their Lessons rendred easie; what Fools are those, by whom Facilitating Wisdom is Despised? This Grace is worth the seeking after, were it onely but to remove that Labour of Duty and sweating at it, which Poor fallen Man is subject unto. Christ's Yoak is therefore easie to his Disciple [...], Mat. 11. 30. and his Commandments are not Grievous, 1 John 5. 3. which [Page 31] others long to be Discharged from, Amos 8. 5. because of weariness, Mal. 1. 13. With what Delight would sinners mind God's Book, had they but that which would endue them with an Holy Ingenuity, whereby they might be able to Run and Read what is contained in it.

11. When wisdom entreth into thine Heart, Prov. 2. 10. it will Preserve and keep thee, v. 11. To Deliver thee from the way of evil men, v. 12. Which must be meant of Gospel-Grace, else utmost wisdom will not prevent ones Fall, as Solomon did Experience; yea, whilst his wisdom (of a lower kind) remained with him, Eccl. 2. 8, 9. Vertue may Apprehend, Imprison, Condemn, and Torture sin, but nothing short of Grace, will ever prove its proper Executioner, or absolute Suppressor. Grace is Man Rallied, or Re-inforced with a greater strength than ever Adam had; which therefore doth subdue its Adversaries, as David did those Philistines, 2 Sam. 8. 1. whom Saul did onely vex, 1 Sam. 14. 47. but was at last subdued by them, 1 Sam. 31. 4. Now, is not that Balm worth seeking after, which is the onely Healer of a deadly wound, Jer. 51. 8? Is not that Armour worth the putting on, which onely will enable to withstand, and having done all to stand, Eph. 6. 13? They who now Mock at sin, will one day wish they had been wiser, than to Despise that Grace or Wisdom, by which they might have been preserved from its Mortal sting, although its present stain were not to be regarded.

12. This wisdom had need be speedily endeavoured after, because there is no wisdom in the Grave, which Men are going into, Eccl. 9. 10. The Door of Grace is sometimes shut on Earth, as Foolish Vir­gins will Experience, Mat. 25. 10. much more when Hell hath shut its mouth upon the Sinners Soul. Oh how Industrious would the Damned be, had they but any hope of getting that which formerly they have Despised. And no Man hath a Lease of Life, as Hezekiah had, Isa. 38. 5. which is enough to startle slumbring Fools, for fear of sleeping unto Death; especially since Fools are threatned with the shortest warning, Luke 12. 20. Nor will men plainly say, that wis­dom is not the principal thing; why then do they delay to get it with all their getting? Which Ordinary wisdom will direct unto, in such momentous and uncertain cases. How careful are Prudent men to ex­pedite the setting of their House in Order, before they dye, which is a Duty, Isa. 38. 1. but nothing in Comparison of setting the Heart in Order, and getting ready that Land-Lord's Rent, whose Coming may be before to morrow, and who will then give no longer Day. Whilst men are walking to the Grave, (which every step they take is tendi [...]g unto) let them remember, there is no wisdom there, and let them Act accordingly.

13. Fools cannot improve the best Advantages, and therefore a Price put into their Hands, is to no purpose, Prov. 17. 16. Wise men are for the multiplying of what they have, but Fools are onely good at spending, Prov. 21. 20. Good Company is a precious Ta­lent, but yet the Foolish Virgins were not bettered by being in Com­munion with the wise. Fools may be oft Instructed, but silly Men and Women are ever Learning, and never come unto the knowledge of the Truth, 2 Tim. 3. 6, 7. A Foolish People will badly requite their Gracious Benefactor, Deut. 32. 6. or are not the better for Fa­vours shewn them, Isa. 26. 10. And though a Fool be brayed in a Mor­tar (or be more hardly used) yet will not his Foolishness depart from him, Prov. 27. 22.

14. Fools are unacceptable to God and Man. God hath no plea­sure in them, Eccl. 5. 4. but doth abominate their very Sacrifices, Prov. 15. 8. (they are such sorry things, Eccl. 5. 1.) although not brought with a wicked mind, Prov. 21. 27. Nor any Man (in his right wits) can take Delight in Mad men, no more than Achish did in David, when seeming to be such a one, 1 Sam. 21. 13, 14, 15. Who can Delight in wicked Fools? Considering their more than Bru­tish Rage, Prov. 17. 12. Their crackling Laughter, Eccl. 7. 6. Their vain Voluminous Talk, Eccl. 5. 3. Their making a sport of mischief, Prov. 10. 23. And their intolerable self-conceit, Prov. 12. 15. There­fore good David did bewail his being made to dwell in Mesech, Psal. 120. 5.

15. As a Dog returneth to his Vomit, so will a Fool unto his Folly, Prov. 26. 11. Such may begin to walk in the Spirit, as the Foolish Galati­ans did, Gal. 3. 3. but alas, their wisdom is apt to fail them by the way, Eccl. 10. 3. as did the Foolish Virgins Oyl, Mat. 25. 8. Such may be pretty Sober for a while, but Mids [...]mmer Temptations will make these Mad men rage as much as ever. They can do nothing with Discretion; and without Judgment there is no certainty of Perseve­rance: Such Build upon the Sand, and therefore their House must fall in a Tempestuous day, Mat. 7. 26, 27. As any would secure their pre­sent standing, so let them seek for wisdom, which onely will preserve them, Prov. 4. 5, 6.

16. Let the Portion of such be duly weighed. Fools must expect to be Afflicted, because of their Transgressions, Psal. 107. 17. The People that doth not Understand, shall fall, or be severely punished, Hos. 4. 14. and therefore he that made them, will not have Mercy on them, Isa. 27. 11. This kind of Folly will not Excuse Men, however Natural madness may be indulged. As a Whip is for the Horse, and [Page 33] a Bridle for the Ass; so is a Rod for the Back of Fools, properly rela­ting to them, Prov. 26. 3. Stripes are prepared for them, Prov. 19. 29. although they do not at the present feel them. Yea, the Great God himself, that formed all things, will both reward the Fool, and will reward Transgressors, Prov. 26. 10.

Now, as Men would be Interested in this Gospel-Grace, or Spiritual Wisdom, let them Observe these following Helps.

Helps. 1. Labour to be sensible of its want. There is more hope of a Fool, than of one wise in his own Conceit, Prov. 26. 12. because this self-conceited man, must first become a Fool, before he can be wise, 1 Cor. 3. 18. A Soul that's full loatheth an Hony-comb, Prov. 27. 7. And such will never seek for Grace, who do but [...]nk they have no need thereof, Rev. 3. 17. Let the fore-going Ch [...]racters be faithfully im­proved, whose Light will not Cr [...]ate, but onely manifest mens hidden Folly, before it be too late to purchase Wisdom. The Ruine of these Foolish Virgins arose from hence, because they did not make a timely search into their empty Vessels, through sleightiness, or self-conceit.

2. Make sure of Christ, who is the Head, Col. 2. 19. and therefore wisdom cannot be had without him. Grace is by Christ, John 1. 17. In whom are hid all wisdom's Treasures, Col. 2. 3. From whom we therefore must receive, and as in point of Imputation, 1 Cor. 1. 30. So also of Inhesion, John 1. 16. And what he hath, is to be had, yea, by the silliest Souls that are. List, how Essential wisdom Cryeth, Prov. 9. 3. Who so is simple, let him turn in hither, v. 4. How long will ye love simplicity, Prov. 1. 22. When will ye be Wise? Psal. 94. 8. For­sake the Foolish, and Live, Prov. 9. 6. Ʋnto you, O Men, I call, and my Voyce is unto the Sons of Men, Prov. 8. 4. with whom are my Delights, v. 31. and those that seek me early shall find me, v. 17.

3. Next unto Christ, Converse much with his Law or Scriptures; whose use is, to make wise the simple, Psal. 19. 7. Yea, which are able to make men wise unto Salvation, 2 Tim. 3. 15. Could men but be Admonished by these, instead of their unprofitable Studies, Eccl. 12. 12. How might those Conduit-pipes convey this water of Life into their Thirsty Souls! But yet the Scriptures are but the Mines of wisdom, which do require deep digging into, as for Silver, Prov. 2. 4. or being In them, as the Greek word hath it, 1 Tim. 4. 15. Else one may have the Field, and yet not be the better for those Treasures which lye hid therein, and are not sought for. One may both Hear and Read, and yet not rightly Understand, and so not be the wiser, Acts 8. 28. 30.

4. If any man lack Wisdom, let him ask of God, who giveth Liberally, [Page 43] and upbraideth not, James 1. 5. But Offer not the Sacrifice of Fools, Eccl. 5. 1. whilst you pretend to be at Prayer for Wisdom. Seek for it with all your Heart; else is there no Promise of Success, Jer. 29. 13. And be importunate, since Knowledge must be cryed after, Prov. 2. 3. And Persevere therein, since he alone is Blessed, who watcheth daily at Wisdom's Gates, Prov. 8. 34. But ask in Faith, believing that God is able and willing to bestow this Grace, Jam. 1. 5, 6. And alway bear in mind, that early seekers are the surest finders, Prov. 8. 17. Which when it is thus asked and obtained, hath other Blessings added to it, 1 Kings 3. 11, 12, 13.

5. Have a care with whom you walk; since, though the Company of Wise Virgins cannot insure the Foolish Virgins Change, yet such Companions are a special Help; and he that walketh with Wise men is likeliest to be wise; but the Companion of Fools shall be destroyed; Prov. 13. 20. Communion is a Conduit-pipe, through which both Sweet and Bitter Water is conveyed; and such a derivation oft-times doth much assimulate. The Foolish Galatians were bew [...]tched with the Eye, as the Greek word signifieth, Gal. 3. 1. And the beholding of Gospel-Glory in another, is of a Changing Nature, 2 Cor. 3. 18. Yea, such as are not altered by their Company, may yet be very much re­strained, as David was from good, whilst in the presence of the wick­ed, Psal. 39. 1, 2. And as these Foolish Virgins were from Evil, whilst with the Wise.

6. Compare not your selves with your selves, or with such as you are; which was the cause why those poor Creatures were not Wise, 2 Cor. 10. 12. Some eminent Professors are seen to be Voluptuous, Dissembling, Proud, Passionate, or Vain; and therefore others make light of such Distempers in themselves. Had there been but one Fool­ish Virgin amongst these Ten, that One might have been sooner wrought upon; but if there be any Saint, for a Foolish man to turn unto, he will not easily be convinced, as seemeth to be hinted, Job 5. 1, 2. Yea, therefore a Scorner will not go unto the Wise, because he loveth not to be Reproved by them, as being better than himself, Prov. 15. 12. Whereas we ought to walk according to the choicest Pattern, Phil. 3. 17. and onely to follow the Faith of such, but not their failings, Heb. 13. 7. Or rather to look at Jesus, Heb. 12. 1, 2. and to be perfect as God is perfect, Mat. 5. 48.

7. Labour to keep up the Price of Wisdom in your esteem, since none will Buy that which he doth think is naught, whatever he may say, Prov. 20. 14. Eve was not tempted by the Tree of Knowledge, untill she saw its being to be Desired, Gen. 3. 6. Nor will this Tree of Life [Page 35] (or Spiritual Wisdom) be otherwise regarded, or prove Tempting, in an Holy way. Stand in the viewing of those fore-going Motives, untill you be in Love with Wisdom; remembring also, that all other things to be Desired, are not to be compared to it, Prov. 8. 11. Wis­dom Excelleth Folly as far as Light Excelleth Darkness, Eccl. 2. 13. Yea, Death and Destruction say, We have heard the Fame thereof, Job 28. 22. which will not be Exchanged (by its wise Possessors) for Jewels of finest Gold, v. 17.

8. Be careful to Improve that Measure which you have received; since unto him that hath (or well improveth) it shall be given, Mat. 25. 29. Which Promise appertaineth to the truly Gracious, who might have more, did they but Labour as David did, who by that means was wiser than his Enemies, or Teachers, or than the Ancients, Psal. 119. 98, 99, 100. Nor can it be denyed, but that a Natural man might do more than he doth, in Order to his Spiritual good; and though I find no Promise of special Grace annext unto the best improvement of Nature's strength, yet who doth know what God might do (in way of Arbitrary goodness) if such did carefully improve their single Ta­lent? And if they turn at his Reproof, he then will pour out his Spirit unto them, Prov. 1. 23.

9. Refuse not any good Instruction, but Hear it, and be wise, Prov. 8. 33. or that thou mayest be wise (at least-wise) in thy Latter end, Prov. 19. 20. Whereas a Scorner seeketh wisdom, but doth not find it, Prov. 14. 6. But he is wise who hearkeneth unto Counsel, Prov. 12. 15. Faith comes by Hearing, Rom. 10. 17. As Sin first entred by the Ear, 2 Cor. 11. 3. which when it is not opened to the wise man's Charming, that Poyson of sin cannot be changed, Psal. 58. 4, 5. Nor will the Serpent's subtilty be turned into Heavenly wisdom. Most Men are therefore Graceless, because they will not Hear, at least, not Hearken to that Counsel which wisdom giveth; & which giveth wisdom the Hearing whereof is both one sign of wisdom, and one chief means whereby to gainit, which every wise Man will therefore do, Prov. 1. 5.

10. Take heed of Satan's Bribes, since Gifts will blind the wise, Exod. 23. 8. Satan will cast his Golden Balls before you, whilst run­ning after wisdom, to stop your Pursuit. He tempts to make the Con­science Drunk with worldly Pleasures, as poor Arrested Debtors do the Bailiff, thinking thereby to Cheat the Creditor: But Conscience will awake, and follow such self-deceiving Fools into their everlasting Chains. Yea, he hath wisdom's Counterfeit, and maketh many think that Notional Knowledge; or Spiritual Gifts, together with the Matter of good Actions, is Gospel-Grace and wisdom. He also calls the simple [Page 36] to him, Prov. 9: 13, 16. but not to make them wise, as wisdom doth, v. 4.

11. Be Humble, since wisdom is with the Lowly, both as Humilty is a sign of wisdom, Prov. 11. 2. and as it is a means to gain it, Prov. 3. 34. Those have no Grace, who think they have it, because of their Improving Nature. Know not the Grace you have Received, in Point of Pleading (upon that Account) for more. Those are not likely to press forward, who do not, in some sence forget what is behind, Phil. 3. 13, 14. Whereas he was the wisest Man on Earth, 1 Kings 13. 12. who Humbly thought that wisdom was far from him, Eccl. 7. 23. Scorn not to be Reproved or Corrected; since the Rod and Re­proof give wisdom, Prov. 29. 15. And since meer Natural wisdom is not Restored to men Distracted, without big words, and sometimes blows. Scorn not to be Instructed by an Inferiour, or by an Adversary; since we are bid go to the Ant for wisdom, Prov. 6. 6. Yea, unto Ser­pents, Mat. 10. 16. This standing upon Terms in Spiritual Cases, proc [...]ed, from want of wisdom, and doth Obstruct its being gained. And let not the wise Man Glory in his wisdom, Jer. 9. 23. Since Pride fore-runs a Fall, Prov. 16. 18

12. The right Numbring of one's Days will much Advance the Ap­plication of Men's He [...]rts to wisdom, Psal. 90. 12. All will confess their Days cannot be many; but this affects not, save as they are so T [...]ught to Number them, viz In a Serious way. Could Men but see into the shortness of this Life, (wherewith their Outward Comforts will Expire) and that Eternity depends upon this Moment, they would be wiser than they are. Yea, all other kind of wisdom (save what is Spiritural) will perish in the Grave, Eccl. 9. 10. As did wise Solomon's Philosophy, whose Sacred Writings are onely Extant, 1 Kings 4. 32, 33. Death Respresents the worth of Saving Grace.

Quest. 1. What are we to Understand by Oyl? Such as the Wise Virgins had?

Answ. Metaphorical Oyl (which needs must be here meant) most commonly denoteth the Special Gifts or Graces of the Spirit, and Spi­ritual Light or Knowledge among the rest; which therefore are oft­times called Oyntment, Cant. 1. 3. Unction, 1 John 2. 20. or Anoint­ing, v. 27. And because of the full Resemblance that is between them and Oyl in the Letter; as in these following Respects.

1. Oyl is very Beautifying; it maketh the Face to shine, Psal. 104. 15. Therefore did Naomi bid Ruth to annoint her self, when going unto Boaz; Ruth 3. 3. Such are these Gifts and Graces. Grace made Christ fairer than the Sons of Men, Psal. 45. 2. The chiefest of Ten Thousand, Cant. 5. 10. Yea, therefore his Glory was like the Fa­thers, because he was so full of Grace, John 1. 14. Grace makes the Spouse all Fair and Ravishing, Cant. 4. 7. 9. Whose Comeliness is not destroyed by Holy Terror, Cant. 6. 4. Nor by the Blackness of outward Suffering, Cant. 1. 5. This is more Obvious unto a Spiri­tual Eye, Acts 11. 23. But yet Ingenuous Virgins can also witness hereunto, both in Relation to the Spouse, Cant. 5. 9. and Christ, Cant. 6. 1.

2. Oyl is of a Regal Nature, and will be uppermost, whatever other Liquors it is mingled with; and therefore to be annointed with fresh Oyl, is put to signifie, the Exaltation of one's Horn, Psal. 92. 10. Of such a Nature is special Grace. This Oyl may for a while be under water, when shaken by the Tempter's Hand; but sin shall never have Dominion over Saints, because they are under Grace, Rom. 6. 14. Such may be sometimes Foiled, but they will be up again, Prov. 24. 16. And every Yoak in time shall be destroyed from off their Neck, because of the Annointing, Isa. 10. 27. which hath been alway Spiritually made good, and will at last appear, with reference unto a Temporal Supremacy there intended.

3. Oyl makes any kind of Motion quick; therefore are Wheels and Locks annointed, together with their Shields of Old, Isa. 21. 5. which made the Enemies Darts to glide off quickly; yea, therefore Men's Bodies also were wont to be annointed, to make them nimble. And herein Grace is like to Oyl. Therefore the Saints can run and not be weary, Isa. 40. 31. as were these Foolish Virgins for lack of Oyl. [Page 38] This keepeth Satan's shafts from fastening upon their Shields, and makes them go with lesser Weights (or fewer Motives) and with less creaking noise, because their Wheels are Oyled. And though Christ's Media­tion be the onely Key, yet must that Key be Oyled with Grace, which much availeth in the work of Opening the Door of Mercy, James 5. 16. Not that it works with Christ in point of Impetration; but as it is required by him, unto the Believer's being benifited by his Interces­sion.

4. Oyl is Embalming; therefore Christ's Body was annointed to the Burying, Mark 14. 8. And others came afterwards, on purpose to annoint him, Mark 16. 1. Grace also keeps from Putrefaction. The Saints very Bodies shall be made Incorruptible, 1 Cor. 15. 53. When Grace is perfected in them, as it was in Christ, who therefore might not see Corruption, because he was God's Holy One, Acts 2. 27. Yea, Holy David had (in some sence) this Priviledge made good to him, Psal. 16. 10. However, in a Spiritual sence, this Oyl of Grace wears off sins fretting Rust, and doth secure its Owner's Name from Rotting, Prov. 10. 7. And keeps the Soul from entring into those Degrees of Moral Putrefaction, which others cannot prevent.

5. Oyl is of an Healing Nature, which therefore is applied to wounds, Luke 10. 34. and was Symbolically used by those who had the Gift of Healing, James 5. 14. Mark 6. 13. Such an All-heal is Grace. What noisom Ulcers are upon sinners Hearts, Isa. 1. 5, 6. which Grace keeps sweet at present, and is in the way of an Effectual Cure. The best of Nature's Medicines are onely Skinning, or Repercussive, Im­prisoning Rebellious Humours, which makes them rage the more, and break out other where with greater fierceness. But Grace Designs the altering of one's Constitution, beginning with the Heart or Mind, and thence expelling into the Members, that which it will not leave there neither, Rom. 7. 23, 24.

6. Oyl doth not break the Head. Psal. 141. 5. But is of a Mollify­ing Nature, Isa. 1. 6. The Emblem of soft words, Psal. 55. 21. And that which gently doth insinuate it self into a Part or Member. Such also is the Property of Grace. A bare Command is very Irritating, Rom. 7. 8. And Slavish fear begets an Angry kind of Duty, Exod. 4. 25, 26. Which is Tormenting, 1 John 4. 18. But Grace doth soften a stony Heart, Ezek 36. 26. And soaks into the Will, Mat. 26. 41. Gently dispersing peccant Humours, and making the Soul to Act from Love, so that Commandments are not grievous, 1 John 5. 3. And when there's most of Grace in any man, there's most of sweetness, both in Relation to himself and others, proceeding from the Nature of this Oyl.

[Page 39] 7. Oyl is not apt to Freeze, like other Liquid things. No more is Grace. Nature is very fluid in the Summer Season, and Hypocrites are Active, while they are in the midst of warm encouragements; but when that Sun declines, how stiff are such, how Cold for Christ, and like-dead Flies, untill the Spring returneth? Whereas a truly Gracious Soul, though sensible of such with-drawings, yet is as fit for present use as ever, because of that Native warm [...]h wherewith he is endued. Saints can endure Hardship, 2 Tim. 2. 3. 2 Cor. 11. 27. Partly because they are inured to it, Luke [...]. 29. But chiefly from the Grace or Fat­ness of that Olive-Tree which they are Graffed into, Rom. 11. 17.

8. Oyl is not apt to wast, but is the Preserver of other things; and therefore Colours are laid in Oyl. A Carnal Man's Goodness is like the Dew, Hos. 6. 4. Or of a waterish Nature, which quickly dryeth up: And Moral Vertues are of a pretty Colour, but apt to fade, because not laid in Grace. How quickly did that Lovely Young Man look pale, for lack of following Christ, Mark 10. 20, 21, 22. Or meerly because his Vertue was not added unto Faith, as it should have been, 2 Pet. 1. 5. But Grace is of an Everlasting Nature, not waxing lean with Age, Psal. 92. 14. But springing up to Everlasting Life, John 4. 14. Accor­ding to the Nature of its Covenant, Jer. 32. 40.

9. Oyl is of a Chearing Fragrant Nature. We read of the smell of Oyntments, Cant. 4. 10. whereby they do bewray themselves, Prov. 27. 16. Filling the House with Odour, John 12. 3. which stirs up Love, Cant. 1. 3. and is Heart chearing, Prov. 27. 9. Therefore 'tis called the Oyl of Joy, Isa. 61. 3. and Gladness, Psal. 45. 7. which was not to be used in the Times of Mourning, 2 Sam. 14. 2. Nor with a Sin-Offering, Lev. 5. 11. Or Jealousie-Offering, Numb. 5. 15. which call'd for sadness. All which agrees to Grace, in point of Savour and Refreshing, confest by all who have their Senses Exercised. Christ had Grace poured into his Lips, Psal. 45. 2. whose Lips were therefore like to Lillies, dropping sweet smelling Myrrh, Cant. 5. 13. Yea, and how Odoriferous might Professors be, did they but Open their Box of Oyntment, or were but in the Exercise of Gospel-Graces.

10. Oyl is a very stately, satisfying, and Pleasant Nourisher. Much of the Israelites Food was Oyl, 1 Kings 17. 12. whose pleasantness was that by which their Manna was resembled, Numb. 11. 8. Yea, Oyl is very satisfying, by reason of its Fatness, and very stately also, which therefore is coupled with fine Flower and Honey, Ezek. 16. 13. and Wine, which he that Loveth over-much, will not be Rich, Prov: 21. 17. To signifie the equal Costliness of Oyl and Wine. And such a kind of Nourisher is Grace; Heart-strengthning, Soul-satisfying, and very [Page 40] pleasant unto a Spiritual Palate: Yea, when that Stately Feast of Oyls (as the Hebrew hath it) is made upon Mount Sion, Isa. 25. 6. Its first Course will be Grace, as Glory will be the Second, Psal. 84. 11.

11. Oyl is of a diffusive Nature, soaking into the Bones, Psal. 109. 18. And that by which a running River is Resembled, Ezek. 32. 14. An Instance whereof we have in Aaron's Oyntment, which ran down from his Head unto his Beard, and thence unto the Skirts of his Gar­ment, Psal. 133. 2. Sin is self-propagati [...], and so is Grace; which is not able to contain it self; save as it is enforced. A worldly prudent Man can stop the current of his Testimony when he pleaseth, because his Prophecying Spirit is of an Ordinary Nature, which therefore is Subject to such kind of Prophets, 1 Cor. 14. 32. But good John Bap­tist could not hold his Tongue, although he thereby lost his Head, Mat. 14. 3, 4. 10. whose Life and Liberty might else have been preser­ved.

12. Oyl was abundant in the Land of Canaan, which therefore was called a Land of Oyl, 2 Kings 18. 32. Especially some part thereof; and therefore Asher was bid to dip his Foot in Oyl, Deut. 32. 24. where­in much of their Treasure did consist, Prov. 21. 20. And wherewith they Traded with them of Tyre, Ezek. 27. 17. The Assyrian boasted of his Natural Oyl, 2 Kings 18. 32. But Grace is no where to be found, save in, and among God's Israel, and there it is abundant espe­cially with those who have the Name for Happiness, which Asher signi­fieth, Gen. 30. 13. Although their outward Lot (like his) be stony, yet do they suck this Oyl out of the Flinty Rock, Deut. 32. 13. which is the Richest Treasure, Isa. 33. 6. and wherewith such do Trade, Rom. 1. 11.

13. Oyl was of an Ancient Use in the Designation of Persons unto some more than Ordinary work or Office, wherewith the High-Priest was Annointed, Numb. 35. 25. So were the Prophets, 1 Kings 19. 16. Psal. 105. 15. And also Kings, 1 Sam. 16. 13. As these were Types of Christ, who was both Prophet, Priest, and King, and was accordingly Annointed, Isa. 61. 1. Acts 4. 27. Psal. 45. 7. Thus also Grace resembleth Oyl, because the Saints are thereby both Design'd and fitted for such Offices; for he which hath Annointed them is God, 2 Cor. 1. 21. Poor Carnal Creatures are Design'd for Lower Uses, whilst Higher Places are reserv'd for Saints; who as they are at present Kings and Priests to God, so they shall Reign on Earth, Rev. 5. 10. as David did soon after his Annointing; and then will Foolish Virgins wish they had their Vessels filled with this Oyl.

[Page 41] 14. Oyl was of Use in Sacrifices, which Jacob therefore poured twice upon his Pillar, Gen. 28. 18. and 35. 14. Whereby to Testifie his Thankfulness, and gain some further Mercy from the Lord; Where­of that Typical Meat-Offering did consist, Numb. 15. 4. which was as Sauce unto their Sacrifices, to make them Savoury and Compleat; as Grace doth Gospel-Sacrifices, which therefore is Required in Prayer, 1 Tim. 2. 8. and Praises, Col. 3. 16. But therefore it was Their grievous sin, who set God's Oyl before the Heathen, Ezek. 23. 41. And sent their Oyntments unto Ashur, Isa. 57. 9. meerly to get their Favour. And thus Grace is an Acceptable Sacrifice, when Offered up by Christ, the Altar, 1 Pet. 2. 5. Yea, though there be nothing but this Oyl, or Grace appearing in the will, 2 Cor. 8. 12. But woe be to those Israelites, who prostitute this Sacred Oyl at the Feet of Men, or give up their Light and Duty unto the wills of others, (as many Professors in our days have done) meerly to curry Favour with them.

15. Oyl may be spoyled very much, as Ointment is apt to be, by some dead Flies got into it, Eccl. 10. 1. And as Oyl (Typically) was of Old, when touch'd by one that was unclean by having touched a dead Body, Hag. 2. 12, 13. And thus, even Saints themselves (yea, and their very Graces) are apt to be unsavoury, by reason of some strong Corruption laboured under. Yea, that which some Men count a sorry Flie, may be sufficient to breed this Putrefaction, untill it be taken away, which cannot be without some kind of loss. And in par­ticular, one's touching (or compliance with) Man's Prohibition of Temple-work, or Open worship (which is the onely thing intended by that Prophet Haggai) is apt to make this Oyl unclean, or to ob­struct Communion with any so polluted.

16. Oyl is of special Use for Light (which is the Resemblance chiefly here intended:) And so is Grace, which also doth much resemble Light, as sin doth Darkness. Darkness is meerly privative, and so is sin: But Grace is of a positive Nature, which therefore hath its Author, Heb. 12. 2. as Light had its Creator, Gen. 1. 3. Grace is from Christ, John 1. 16. as Light is from the Sun; and sin from Satan, John 8. 44. that Prince of Darkness, Acts 26. 18. The Light is sweet, Eccl. 11. 7. And Grace is a gladsome sight Acts 11. 23. whilst none but Night-Birds can delight in Darkness. The Light makes manifest, Eph. 5. 13. And so doth Grace, the Nature of sin and Duty, which poor dark sinners do not understand. There's no Communion between the Light and Darkness, 2 Cor. 6. 14. And as not in a Natural, so neither in this Moral sence. Darkness is staining, Job 3. 5. and so is sin: But Light and Grace do give a shining lustre, Eccl. 8. 1. Darkness and [Page 42] Sin (both of them) are exceeding Cold, Mat. 24. 12. whereas Grace (like the Sun) doth set the Heart on burning, Luke 24. 32. Darkness Occasions Terror, Psal. 91. 5. and so doth sin, Lev. 26. 16. But Grace and Light are equally rejoycing. Darkness and Sin expose unto mistakes and Dangers, both which are happily prevented through the Light of Grace. Darkness unfits for Action, as these poor Foolish Virgins did Experience; whereas the others Lightsome Oyl kept them in a walking posture (after their being once awakened) untill the Bridegroom came.

These are the Principal of those respects, wherein New Covenant-Grace resembleth Oyl; the last of which (viz. Its being of special use for Light) is chiefly here intended. In which regard, I now shall a little further clear up the Nature of this Oyl, or Grace, with reference un­to that Light, for which it serveth. And so,

1. This Oyl of Grace (together with its Light) is meerly Spiritu­al, and no way Natural. There is a Natural Oyl, and there is also a Light of Nature, in a Moral sence, Rom. 2. 14. proceeding from a Mystical (yet Naturally Moral) Oyl. But now, this Oyl and Light of Grace is wholly of another Nature. The first Adam's Paradise was Richly stored with Natural Olive-Trees, both in the Letter and My­stery; but Gospel-Grace cannot be had save by a fresh engrafting in­to that super-natural Olive-Tree, Rom. 11. 24. or Second Adam, who is from Heaven, 1 Cor. 15. 47. Nature's Wild Olive will never yield this Oyl, which those are therefore strangers unto, who have not in them any thing, save what is Natural.

2. This Oyl and Light of Grace is alway Accompanied with some good Measure of Spiritual Heat. There is a shining Light,-which is not burning; as that of the Moon, which fitly answers unto Nature: But that of the Sun (which is an undoubted Type of Christ, Mal. 4. 2.) doth set the Heart on burning, Luke 24. 32. as well as open the Disciples Eyes, v. 31. The Light of Grace is therefore troublesome unto the most, because it is so hot; whereas a Carnal Jew can Joy (at least-wise) in John Baptist's Light, Abstracted from its burning Heat, John 5. 35. Christ's Oyl doth scald the Old Man out of Doors; and his very Light or Brightness is Destructive unto wickedness, 2 Thes. 2. 8. by which 'tis to be known from that more Carnal Light, which hath no burning Influence upon its Owner's Dross, no more than Ba­laam's had upon his Covetousness.

3. This Oyl of Grace (as that in the Letter also) must first be fired before it yieldeth any Heat or Light, whatever immediate use it may be of, in other regards: Grace doth depend on Christ, not onely as [Page 43] its Author, but also as he must Actuate it; or else that Habit must sleep in Cold and Darkness. Those two Disciples had of this Oyl within their Vessels; but till Christ came and kindled it, they neither saw, nor were they warmed, Luke 24. 31, 32. Saints never will be Independents, with reference unto Christ's renewing Influences; but he that works the Disposition, must also draw it forth to Exercise; else though they be something, yet can they do nothing, John 15. 5. be­cause they Move, as well as Live in him, Acts 17. 28. 'Tis to be feared, those men have bought a Wind of Satan, who think they have the Spirit's Wind at their Command.

4. The Light of this Oyl is of no use unto a Natural Eye, but is Offensive to it. Saints have Discoveries thereby made, which others do not understand; both in Relation unto Christ, Cant. 5. 9, 10. and things of a Spiritual Nature, 1 Cor. 2. 14. Christ was that Light, John 1. 9. whom yet the Common Jews received not, v. 11. but their very Seers were offended with it, Mat. 12. 12. partly because it was too Manifesting, John 3. 20. and partly, because it was too Great, or like unto the Sun it self, when looked on; this Object being Light, as well as that by which 'tis seen, Psal. 36. 9. Yea, therefore was John Baptist's Light rejoyced in but for a Season, John 5. 35. though his was far Inferiour unto Christ's, John 1. 8. That Light which Natural Men can bear without Offence, (in point of Doctrine or Con­versation) is much to be suspected.

This Light of Grace is very clear (compared with any other) or that which makes the Object very plain. Poor Heathens do rather feel than see, Acts 17. 27. and common Israelites could not look very far, 2 Cor. 3. 13. but Gospel-Saints behold with open Face, (com­pared with others) though in a Glass compared with their Future Sight, 2 Cor. 3. 18. Faith gives the clearest Evidence, Heb. 11. 1. And therefore True Believers are best Resolved, in point of Sin and Duty, which others stick at, through want of full Conviction. O how is Grace to be desired then, since Answerable to the Measure of our Light! So is the safeness of our Walking, John 11. 9, 10. and Satis­faction that our way is Right, John 12. 35.

6. This Light is of a Growing Nature, which shineth more and more unto the Perfect Day, Prov. 4. 18. A Natural Eye (both in the Let­ter and Mystery) is apt to wax dim with Age; but though such as Christ doth englighten, may at the first see Men as Trees, yet do they afterwards see clearly, Mark 8. 23, 24, 25. The way of the wicked is as Darkness, Prov. 4. 19. but Saints walk in a Beam unto the Sun, Journeying as Abraham did unto the Southward, Gen. 20. 1. There­fore [Page 44] their Light must needs increase. And when the Moon (or Light of Nature) shall equalize the present Sun, then shall the Sun (or Light of Grace) be as seven Suns United into one, Isa. 30. 26. untill Saints know as they are known, 1 Cor. 13. 12.

7. The Measure of this Light (as that of a Lamp in the Letter also) is Answerable to the Weik, or that wherein it is subjected. Some Men have larger Hearts, 1 Kings 4. 29. or more Receptive Weiks, therefore their Light is greater, v. 30. All Saints have Grace, but some have more, according to the Measure of the Gift of Christ, Eph. 4. 7. and as Occasion doth require. The Wind of Temptations blu­sters in some places more; therefore the Light had need be stronger. Some have more Curious work in hand, whose Light had therefore need be clearer. Some Men have work in several places, as had Paul, 2 Cor. 11. 28. who therefore needed Extraordinary Knowledge, v. 26. Or many Lights set up at once, as Acts 20. 8. I may not offer to un-Saint another, simply because his Light is less, in case it be sufficient for the Present work, as this, of going forth.

8. This Lightsom Oyl is separable from its Lamp and Vessel; as these poor Foolish Virgins Evidenced, Mat. 25. 3. and did Experience, v. 8. 'Tis but a common Adjunct, and no Proper Accident, save as it is so made by Grace. When those bad Angels fell from Grace, yet did they keep their Essence still: Nor is it from a Natural Necessity that Gospel-Saints shall never fall from Grace, but meerly from an Adventitious un­dertaking on their be [...]alf, Jer. 32. 40. When such are Tempted to Presume or Vapour, let them remember the Root bears Them, not They the Root, Rom. 11. 18. And therefore let Mens Lamps and Vessels be throughly searched in due time.

9. This Light is in-extinguishable and Everlasting. The Prince of the Air can never blow it out, Luke 22. 31, 32. The Waters of Per­secution shall never wholly quench it, Cant. 8. 7. Nor will it ever of it self go out, as did these Foolish Virgins Lamps, Mat. 25. 8. which Argueth their having never (Spiritually) been enlightned, 1 John 3. 6. This Oyl is like that Widdow's, 1 Kings 17. 16. And this Light is like David's, 1 Kings 11. 36. whereas the Lamp of the wicked shall be put out, Prov. 13. 9. It is with Grace, as with the Sun, whose Light is subject to be Clouded, Eclipsed, and oft-times hidden for a Night; yet it is alway shining, although not alway seen.

10. This Light must yet be carefully looked after, for fear of run­ning in Arrears through want of constant watchfulness; as these wise (slumbring) Virgins did Experience. Those Sacred Lamps were daily to be Dressed, Exod. 30. 7. and so must these be Trimmed, else [Page 45] un-removed snuffs will prejudice their shining lustre. And though New Covenant-Grace shall never wholly fail, yet is there room for the use of means, which are as necessary, as the End is certain. And that's the Happiness of all wise Virgins, that Christ hath undertaken to rouze them up, as well as to secure their Oyl.

Quest. 2. What's meant by Lamps, distinct from Vessels? And what is further meant by Oyl in the Vessels, together with the Lamps? And by the Foolish Virgins taking no Oyl with them?

Answ. I. By Lamps (distinct from Vessels here) do seem to be chiefly meant, the Souls Affections, in competition with its Judgment, as all these Metaphors do joyntly evidence. Oyl is undoubtedly here put for Light: And Vessels are the subject of that Oyl, from whence the Lamps are fed, or kept from going out. Now, a Mans Judgment is the seat of Light, which therefore fitly Answers unto the Vessels, from whence the working of Affections is maintained; and therefore these Lamps do fully Answer unto those Affections. And this Interpretation (unto me) doth seem to be more fully worded, than that of Practice and Profession, which though it be more commonly received, yet is it not unto the present purpose; since Practice can no way Answer unto Vessels, or Seat of Light, although Profession is some what like to Lamps: And since false hearts may Practise much, as well as make a great Pro­fession; and so the difference between a Wise and Foolish Virgin (chief­ly intended here) would be destroyed.

II. Oyl taken in the Vessel, doth Naturally import these two things further.

1. That it was not now to Buy, but ready at Hand, yea, in Posses­sion also; and in the surest part of Man, viz. The Heart or Judgment. Each Gospel-Saint is Actually blessed with all Spiritual Blessings, Eph. 1. 3. And though his Grace be hid, yet it is hidden in the Heart, 1 Pet. 3. 4. which is a Castle that Satan cannot Storm, nor shall it be ever taken from him, Luke 10. 42. as was that single Talent, Mat. 25. 28. which was hid else-where, v. 25. Things in the Heart are sa [...]er than in the Head or Hand; and of more present use upon Occasion, than if in the nearest shop that is. Therefore wise Virgins will have Oyl in their Vessels, on purpose to prevent that double Danger.

2. Oyl in the Vessel intimateth store thereof; or such a Competent measure of it, as will maintain the Lamp so long as its Light is needful. Indeed the least drop of Grace's Oyl is of the same lasting Nature with abundance; but yet a Competency of its Measure is also requisite unto its lastingness, by virtue of a Divine Appointment, which hath so Or­dered its Preservation. Therefore we read of a sufficient Grace, 2 Cor. [Page 46] 12. 9. and putting on the whole Armour of God, Eph. 6. 13. and of abounding, 2 Pet. 1. 8 in one Grace added to another, v. 5. that so we might not fall, v. 10. nor can there be true Grace without it, v. 9.

III. These Foolish Virgins may here be said to take no Oyl.

1. Because they had not the Oyl of Grace, but onely that of Na­ture; as is most evident, because their Oyl did wholly fail, Mat. 25. 8. which that of Grace will never do, but springeth up to Everlasting Life, John 4. 14. Now, that which is not of the Noblest kind, is oft times represented as if it had no Being. Thus Rational Creatures are called the World, John 3. 16. and True Believers all Things, Col. 1. 20. and Idols (or false gods) Nothing, 1 Cor. 8. 4. And thus may Nature's Oyl (or Light) be termed, None at all. This quells their Pride who Glory in a thing of Nought; and shews their sin, who Nullifie t [...]ue Grace, by making it the same (for Kind) with Na­ture.

2. Because this very Common Oyl was onely in their Lamps, not in their Vessels. They had some good Affections, but were not Acted by a solid Principle in their first going forth, for then their Light would have continued: Since the Command (had that been eyed) was every whit as clear, (or rather more) the second time. Now, in­judicious Acts are counted none; and therefore, although the Jews did oft-times Pray with much self-humbling, yet it is said, they Pray­ed not, Dan. 9. 13. nor were they Humbled to that day, Jer. 44. 10. because they onely did such things from flashy Affections, and not from Judgment. How sadly Fools will sometimes weep, which yet among the Wise is counted Nothing.

3. Because this Oyl was spent (at least, they would not use it) when there was most Occasion for its Light; or when the Cry was made at Mid-night. Now, useless things are said to have No Being; as Job's un-useful Friends are called Nothing, Job 6. 21. nor ever had such things some kind of Being; in which regard, that onely seemeth to be had, which proves unprofitable (in the Issue) unto its Owner, Luke 8. 18. Well therefore may Professors go for workers of Iniqui­ty, Mat. 7. 23. when they back-slide, because their Zeal is gone, when Christ and they stand most in need thereof; which therefore is (in such a case) as if it had not been at all. Christ Represents these Foolish Virgins, as those who took no Oyl at first.

Quest. 3. Why were Lamps taken by these Virgins, who took no Oyl?

Answ. 1. Because they needs must have a Form of Godliness, else [Page 47] all Wise Virgins would cast them off, and not be for Communion with them; therefore so small a matter shall not part them. Saul was desirous of Samuel's Continuance with him, which made him do more than other­wise he would have done, 1 Sam. 15. 30. Formal Professors would gladly shine with others Beams, especially if empty Lamps (put in­to a common stock) will make them Partners. Yea, Conscience it self will not be quiet without the stirring of some Affections; but if those Lamps be to be seen, poor Fools are satisfied. Those are not wor­thy to be called Virgins, whose Outside is not very Neat and Trim.

2. Because these Lamps are Light (Compared with Vessels full of Oyl) which therefore lazy Hypocrites will rather chuse to bear. Oyl in a Gracious Heart, is like to Water in its Element, which is not Pon­derous; but unto others, 'tis Grievous to be born, who therefore have no delight to carry it. The Light of this Sacred Oyl is like that of the Sun, Discovering Moats as well as Dirt; both which an Hypocrite can bear the Presence, but not the Sight of, in such a Reproving way, who there­fore hateth it, John 3. 20. This Oyl is also thought too Dear, because the Heart or Vessel must be emptied of other things; which none but Fools will either wonder at, or grudge: But yet such therefore are conte [...] [...]o be without it.

3. Such possibly may think, they have this Oyl of Grace, or that it is not now to take; and upon that Account it may be left behind, through self-undoing self-conceit. There have been self-deceivers in all Ages, who yet do most abound in these last days of ours, or in the Declining State of Churches and Professors, Typified by those self-conceited La­odiceans, who were the last of those Typical Asian Churches. Which sad mistake ariseth, partly from lothness to enquire, lest Conscience should be disquieted, or lest the Soul should suffer loss; as when Brass Money is become one's own, its Owner will not therefore let another rub it. Partly, because they might think Oyl inseparable from a Lamp, (or that Affections are always Spiritually Judicious) and ha­ving Lamps, did thence conclude their having Oyl, Partly, from Spi­ritual Pride, because Hypocrites would not be thought to want so main a business: And partly, from the Resemblance that is between Special and Common Oyl, or Grace and Nature; as is between Tin and Sil­ver, which therefore (at least, by Fools) are oft Confounded.

4. These Foolish Virgins thought they had enough to serve their pre­sent turn; and Hypocrites are for no more, in matters of a Spiritual Nature. As is the work, such is the need of suitable Instruments; a wooden Needle may serve to stitch some coarser Cloth together: And their first going forth was Manifestly of a Lower Nature. I will not [Page 48] say, that Gospel-Grace is absolutely necessary unto the Second going forth; for then, all of that sort must be concluded to be Real Saints, from that very Act of going out; (which I dare not affirm, unless the whole of that Duty be performed, which I shall clear up afterwards:) but something far short of Grace, might carry these out at first; as is apparent, both from the Issue, and from the Nature of that fore-named work, which might Occasion this neglect.

5. Such might, at least-wise think this Special Oyl was to be had in Time, although they had it not at present: And Hypocrites are not for being over-hasty in looking out for Christ's Commodities. They might presume to borrow Oyl of their Companions, in case of need, or that they should have time enough to buy it, as may be gathered from their attempting afterwards, in both these ways to be supplied. Such are acquainted with Christ's tender Bowels, and readiness to help poor sinners, which is abused by them to indulge their present carelessness, and to delay their closing with a present Offer, though to the hazard­ing of their Eternal State, by dallying with such Opportunities.

Quest. 4. How came they to go forth at first, not having this Light or Oyl? And not (as well) the Second Time?

Answ. 1. At their first going out they were in the Prim [...] their Affections, and Zeal for Duties of such a Nature. There was some kind of another Heart (like that of Saul's, 1 Sam. 10. 9.) bestowed upon all Professors at that time, which raised them unto an higher pitch than Ordinary. They were then like to Ground which had been long un-occupied; and therefore that first Crop was Extraordinary. That was the first resistance made, which usually is very violent, espe­cially among the Ruder sort, although not lasting. An Ordinary Spi­rit will Act to Admiration, when raised up; and upon that account, these Foolish Virgins might thus out-act themselves at first, untill their Youthful heat was cooled.

2. Their way was not so dark (at their first going out) but that it might be hit, with empty Lamps, at least, without this special Light. It might be some kind of Evening then, but not a Mid-night Darkness, as when the Cry is made, Mat. 25. 6. It was an easie matter Then, to bear an open Testimony, because they had some colour of Authori­ty (at that time) to bear them out. And though they ran the hazard of their Estates, yet had they then good store of Company, which will provoke a Worldly minded Man to spend more freely, than else he would do. Nor was there any need of Special Light, to shew the gross­ness of that Church-state, which then was gone out of.

3. At their first going out, their All was laid at Stake; and in that [Page 49] Case Men will run out at Mid-night without a Lamp or Candle. Their utter Extirpation then was strongly feared, which was enough to draw Men out, who onely had the Light of Nature: But when the Cry is made, the greatest apprehended Danger is in going forth, which may Occasion their pretending Then a want of Light. Men are not so like­ly to leave their Beds at Mid-night, when Liberty may be secured by keeping in; or whilst there is any hope of being Indulged by some less Complyance.

4. There was a greater probability of present Recompence at their first going out, than at the second time; which is a great Inducement unto Graceless Persons. Poor Carnal Professors may help to pluck down Antichristian Officers, if likely to enjoy their Lands and Benefi­ces: And Mercenary Souldiers will Fight most Desperately, in hope of more than Ordinary Pay: Yea, very Hypocrites (or such as Judas was) may bear an open Testimony on Christ's behalf, so long as Pro­vidence doth seem to savour it, though onely with the Applause of People. But when the Cry is made, these Livings, Spoils, and ge­neral Approbations may be more likely to be lost by going forth, which makes the Second time more Difficult.

5. The Truth is, at their first going out, these Foolish Virgins went they knew not whither, and meerly because their Vessels were not sto­red with Oyl; which made them to attempt at first, what afterwards they were not free to prosecute, as might be instanced in abundantly. Did not some Act and Speak, as Balaam Blessed Israel, not being them­selves at such a time, and as their contrary after-Practice hath evinced? Would many so much have cried some things up, and others down, had they fore-seen what followed afterwards? This was the Fruit of their not being Acted by a Principle, or want of Oyl in Vessels.

Quest. 5. How doth Not-Taking, or Taking Oyl, so Eminently evince Mens Folly or Wisdom, as seemeth to be hinted here?

Answ. 1. Because the Taking of this Oyl is Principally pretended unto, by all sorts of Spiritual Virgins. Would not all Professors be counted Gracious? Would they not be thought to be endued with Sa­ving Light? Yea, will they not grant themselves to be notorious Fools, in case this Holy Oyl were wholly wanting? All will count him a very Fool, who having none but empty Vessels, doth style himself an Oyl-Merchant, which is the Virgins case: Yea, will not he call himself a Fool, who having but one thing needful to remember, doth yet forget to take it? This Oyl is Wisdom, under another Name; he therefore needs must be a Fool, who leaves this Oyl behind him; as he is call'd, whose Wisdom fails him by the way, Eccl. 10. 3.

2. Because their is no Light or Guidance, without this Oyl. 'Tis not in Man (as he is Naturally considered) to Direct his steps, Jer. 10. 23. at least-wise not in Spiritual cases, 1 Cor. 2. 14. or with Re­spect unto the Bridegroom's way. And though the Scriptures are a shining Light, 2 Pet. 1. 19. yet are they onely as a Lamp, Psal. 119. 105. which must be fed with Grace's Oyl, else it will be of little use, in point of safe Direction, 2 Pet. 3. 16. Now, is it not a very Foolish part, to walk in unknown Paths without a Light? How may such Wander, for ought they know, yea, meet with harm, at least-wise go in continual fear, and meerly through their careless Folly.

3. Because there else will be no Persevering to the end, which is a point of high Concernment. Nature may Foot it for a while, without this lightsome Oyl, but soon grows weary, as did these Foolish Vir­gins, and upon that Account. Now, to begin, and not to Perservere, doth Argue Folly, Gal. 3. 3. and that upon a double score. Partly, because all former Labour is thereby lost; and is not he justly mocked, who doth desist from what he hath begun to Build, Luke 14. 29, 30? But especially, because he onely shall be saved, who doth endure unto the End, Mat. 24. 13. and there can be no higher Folly, than not to think of Soul-Concernments.

4. Because the Trimmest Lamps will not Advantage, but onely Dis­grace the Bearer of an empty Vessel. Poor Foolish Virgins must have their Lamps; as in my Text; yea, they will Trim them also, Mat. 25. 7. but to no purpose, in case there be no Oyl. Lamps are no Lightsome Bodies of themselves, and in the Dark their Trimming is not seen, which therefore needs must be unprofitable Burdens; yea, ve­ry Ridiculous also: As when a Man is seen to carry some curious Lan­thorn (in the Night) without a Candle. What are the most Raised Affections, if manifestly void of Truth and Judgment, but a piece of Neat, well-worded Non-sence? Which Solomon calls the Sacrifice of Fools, Eccl. 5. 1. It were far better to make no shew at all, than thus to shame one's self, by offering to deceive another's raised Expectation; and therefore Hypocrites are most egregious Fools.

5. Because Another's Oyl or Light will no way benefit a Foolish Vir­gin, at such a time. Indeed one Lamp, or Candle (in the Letter) may shew the way to several Walkers, but not in a Mystical sence. And though some formerly have seen with others Eyes, yet is it not so likely now, or in an hour of Temptation. Wise Virgins are not un­willing to lend what Light they can afford, upon a serious Motion made, but Fools cannot receive it, at least-wise will not; and then the clearest Sun-beam will not Advantage him whose Eye is either out, or [Page 51] shut. And though a Blind man may be (and oft-times is) Directed by anothers Guidance, yet Foolish Virgins (in such a case and time as this) will not believe the Wise, the Danger of going out is now so Visible.

6. Because this Oyl or Light might easily have been procured by them, if sought for in due time. Silver and Gold are deeply hidden under Ground, which yet Men are content to dig for, whilst Heaven is dis-regarded, although it may be seen with looking upwards. The choicest good things are proffered upon the cheapest terms, viz. for Asking, Mat. 7. 7. and without Price, Isa. 55. 1. Yet most Men ra­ther chuse to Labour (and spend their Mony also) for that which doth not satisfie, Isa. 55. 2. Nor is this Oyl a Burden, save unto those who have it not. Now, this is the highest Aggravation of Man's Folly, to Perish for want of that which would have cost him nothing.

Ʋse 1. Upon the whole, we may Observe from hence, that Hy­pocrites (or Foolish Virgins) will have their Lamps with them, what­ever else is left behind. Those may be suspected to be no Virgins, or Visible Saints, who have not had some good Affections stirring in them, and with Respect unto Time Truths, and Duties, such as the Com­ing of this Bridegroom is, and going forth to meet him. But yet Hell's mouth is full of good Desires; and flashy Affections are nothing like unto a Spouse's Love; yea, those full Sails (without the Ballast of a Solid Judgment) may onely hasten the over-turning of an empty Ves­sel. What shall we then think of Persons dis-affected to the things of Christ? Who needs must be Prophane, if naked good Affections may be in those, who are but Formalists, or Foolish Virgins.

Ʋse 2. Poor Foolish Virgins are to be known, as by their want of Oyl, so by their want of Care to take it with them, at least-wise in their Vessels, together with their Lamps. The dis-regarding of a Principle doth Argue Mens Natural Foolishness; much more in Spiritual cases, because these are of greatest Consequence: And then, how many Fool­ish Virgins are there to be seen, in this Professing Generation. The Generality of Professors follow Christ, as those did Absalom, in their simplicity, 2 Sam. 15. 11. Nor are they careful to Inform the Judg­ment, so as to hold unto a Righteous Principle. Thence are such sad Apostacies, and shameful self-contradicting Practices, which make their Folly manifest beyond dispute.

Ʋse 3. Wise Virgins are for making sure, by taking Oyl with them, and in their Vessels also. A Soul and Christ are mutually betroth'd in Judgment, Hos. 2. 19. and by that means in Faithfulness, v. 20. And as Christ's Person is fully known by such, unto an hair, Cant. 5. 11. So [Page 52] are they well acquainted with his Interests, before they do Espouse them; which Knowledge and Wisdom is said to be the ground of their Stability, Isa. 33. 6. So that the Difference between a Wise and Foolish Virgin is very great, in case their Vessels be but looked into, by means whereof most Hypocrites might be Discovered. Away with that Soul-ruining Opinion, That Grace and Nature do onely Differ in De­gree; since Christ saith plainly, the Foolish Virgins had no Oyl, that is, no Grace at all; as had the Wise, and in their Vessels also: or as was Evidenced by their Principled good Affections, and Acting from a Spiritually enlightned Judgment.

Ʋse 4. If Wisdom and Folly be thus Discovered, it highly concern­eth all Professors to get their Vessels furnish'd with this Oyl; as they would be (and be Reputed) Wise. In Order whereunto let these Directions be Observed.

1. Search your Vessels well. Professors perish for want of self-ex­amination. I like not some mens Boasting; since empty Vessels are wont to y [...]eld the greatest found: A Wise Man feareth, whilst raging Fools are Confident, Prov. 14. 16. Trust not unto another's good Opinion; it was the Ruine of these Foolish Virgins, because they had Communion with the Wise. Be not deceived with the Matter of Re­ligious Duties; Christ calls them workers of Iniquity, who could say much in that Respect, Mat. 7. 22, 23. Presume not upon your having Done and Suffered, with reference unto Time Truths, and Duties Heretofore; the Foolish Virgins did go out at first to meet the Bridegroom, Mat. 25. 1, 2. Nor may we gather Satisfaction from being awakened with the Cry, or from a Trimmed Lamp, and seem­ing willingness to borrow Light, with reference unto the Last, or Se­cond going out; for so far went these Foolish Virgins.

2. Study the Nature of this Oyl, in Order to your being made in love therewith. How Nimble will it make you for that Race, which giveth an Incorruptible Crown unto the swiftest Runner, 1 Cor. 9. 24, 25! How will it Heal those Wounds which sin hath made, in point of Being, though not in point of Guilt! How will its savour chear your Spirits; and not yours onely, but others also, both God's and Man's! How will it make your Faces shine, so as that Graceless Persons shall witness unto your Beauty! How will it feed your Lamps, and Lead you in the Darkest way of most Mysterious Truths and Duties! And is not this Oyl worth carrying with you? Or will you not Exchange your Puddle-water for it?

3. Take heed of being cheated with Nature's Oyl, wherewith (per­haps) these Foolish Virgins Lamps were for a while maintained. This [Page 53] Oyl of Grace was Typified by that Holy Oyl of Old, Exod. 30. 25. peculiarly belonging unto the Priests, v. 30. who were the Types of Gospel-Saints, 1 Pet. 2. 9. Which did consist of so much Oyl and Prin­cipal Spices, Exod. 30. 23. 24. viz. Five hundred Shekels of Purify­ing Myrrh, and Healing C [...]ssia, and half so much of Comforting Cy­namon and sweet Calamus, to signifie unto us, that Gospel-Grace is sweetly Comforting, but much more of a Purifying and Healing Na­ture. Yet as this Holy Oyl was Subject to be sinfully applyed to others besides the Priests, (as Hypocrites may flatteringly be called Saints:) So was it apt to have its like or Counterfeit; both which are evident from that strict Prohibition, Exod. 30. 33. And from the Latter of which (viz. its being Imitable) doth seem to be hinted to us, that it requireth abundant Knowledge and all Judgment, in way of Tryal to Approve, those things which Differ in point of Excellency, Phil. 1. 9, 10.

4. Labour to be Engrafted therefore into Christ, that good Olive-Tree, as he is called, Rom. 11. 24. from whom this Special Oyl must be Derived. Christ's Faithful Witnesses are sometimes called Olive-Trees, Zech. 4. 11. Rev. 11. 4. because the Candlesticks (or Saints and Churches) are maintained with their Oyl or Light, Zech. 4. 12. But yet these very Trees (Compared with Christ) are onely Olive-Branches, Zech. 4. 12. because Christ is the Root of all their Fatness, Rom. 11. 17. there is indeed another Root, or a Wild Olive-Tree, Rom. 11. 24. which is the first Adam's Nature: But Souls must be cut off from that, and Graffed (contrary unto Nature) into the other, viz. Christ, as is there signified, before they can partake of his good Oyl, v. 17. Earth will as soon grow up to Heaven, as will the First Adam's Nature into the Second's, 1 Cor. 15. 47. without this Super­natural Transplantation.

5. Be sure to have enough. Improve your Fears of having no Oyl at all, unto the Multiplying of your hidden store. Christ calls for widen­ed Mouths, Psal. 81. 10. Who giveth Liberally without upbraiding, James 1. 5. save where his Offers are not Accepted, Mat. 11. 20. In times of Danger, (such as these are) no man repenteth of buying necessary Arms, although he may not have Occasion for them. How­ever, Godliness is Profitable unto all things, 1 Tim. 4. 8. which there­fore will be our mony at any time, especially at Christ's Appearing, 2 Pet. 1. 10, 11. Yea, this Expensive hour of Temptation doth need a more than Ordinary stock; and these wise Virgins therefore slumbred, because they had not Oyl, or Light enough to keep them waking. Empty your Vessels therefore, and get them Multiplyed, or Enlarged, [Page 54] so will this Oyl increase, especially when it is poured out (or in conti­nual Exercise,) and with the Door shut upon you, or without Osten­tation, 2 Kings 4. 3, 4, 5, 6.

6. Look after these things betimes. Christ calls for being heard To Day, Heb. 3. 7. and would not have you to delay your Neighbour (much less your selves) untill to Morrow, Prov. 3. 28. In Times of bad Trading (such as these are) who knows how soon Christ may shut up his shop; especially since we are now looking for that Lord's-day, 2 Pet. 3. 10. (in a fore-running sence, explained formerly,) on which he will not work, Rev. 22. 10, 11. However, what Fools are they, who think their Spiritual and Eternal state can be too speedily se­cured? Especially since Christ doth here fore-tell their doleful Portion who took no Oyl with them at first. The Time is hasting, when it will be sufficient to keep Men out for ever, meerly because they come too late, or when the Door is shut, which will not be Opened, unto the loudest Knock, or Cry, Luke 13. 25, 26, 27.

Ʋse 5. Let the Professor's Acting from a Principle of Solid Judg­ment, in every of his Spiritual Undertakings, evince the having of this Oyl in Vessels, together with the Lamps of good Affections. Un­to the setting home of which Exhortation, let these few Motives be duly weighed.

1. Our God is a God of Judgment, Isa. 30. 18. whose Predestina­tion followeth his fore-knowledge, Rom. 8. 29. Who weigheth the Just man's Path, Isa. 26. 7. Who worketh all things after Counsel, Eph. 1. 11. and all whose ways are Judgment, 4. 37. His Spirit also is a Spirit of Judgment, Isa. 4. 4. which therefore is shadowed out by those seven Eyes engraven upon Christ, that Corner-stone, Zech. 3. 9. be­cause Christ hath the seven Spirits of God, Rev. 3. 1. by which is meant the Holy-Ghost, Rev. 1. 4. And Christ himself (or Wisdom) dwells with Prudence, Prov. 8. 12. betrothing Souls unto himself in Judg­ment, Hos. 2. 19. and who is called the Discretion of his Father, Jer. 10. 12. by whom the Heavens were prepared, Prov. 8. 27. Now, what a shame it is to Christians, in case their Acts be in-judicious; since they pretend to be the Children of that God of Judgment, endued with his Spirit of Judgment; and to have put that New Man on, which is re­newed in Knowledge, after his Image, (viz. Christ's) who hath Cre­ated them, Col. 3. 10.

2. Else Actions are not Rational, and so beneath a Man, much more a Christian; which is a great Reproach, both to a Christian's Person and Profession. Insensible Creatures are Acted by their Natural qua­lities; Brutes by Instinct, and Fools (or Men Distracted) by sudden [Page 55] Fancies: But Sober Persons walk by a Rule of Judgment. Now, what a shame it is for Christians to come short of Men, who should be more, 1 Cor. 3. 3. at least-wise Rational, since onely those are called unreasona­ble, who have not Faith, 2 Thes. 3. 2. Though Natural Reason will never grow up to Gospel-Faith, yet Grace is so far from Destroy­ing Reason, as that it self is nothing else but Holy Understanding, Prov. 9. 10. or Good Judgment, Psal. 119. 66. And therefore some Men count Religion a meer Humour, because Professors are not seen to be duly Rationa; as when such manifestly contradict their own Professed Righteous Principles.

3. We call for the Exercise of utmost Judgment in another, especi­ally if we our selves are any way concerned in their Actings; which should Oblige our walking by that Rule our selves. How apt are we to censure Another's In-advertency, and to Mock that Foolish Builder, who did not first set down, Luke 14. 28, 29, 30. Thou therefore which Teachest another, Teachest thou not thy self, Rom. 2. 21? How sharp­ly do we Rebuke a Friend or Servant, who doth endammage himself or us, through want of being well Advised? And shall we indulge that Giddiness in our selves, which is injurious to our Souls, or Christ? We beg, that God would not Correct us in his Anger, but with Judg­ment, for fear of being brought to nothing, Jer. 10. 24. And shall we Offer unto him a Sacrifice without an Head, or not do unto him, as we would have him do to us, Luke 6. 31? Yea, therefore Christians should be ashamed of not Considering what they do for him, Eccl. 5. 1. because the Riches of his Grace hath so abounded towards them, in all Wisdom and Prudence, Eph. 1. 7, 8. as might be cleared up at large.

4. We use to be Preponderate in other Matters, and Christianity is the Highest Calling, Phil. 3. 14. which therefore doth require the constant Exercise of our Maturest Judgment. Shall we consider what is spoken by us before Judicious Men, and yet be hasty to utter any thing in Prayer to God, Eccl. 5. 2? Shall we first count the Cost, be­fore we begin an Earthly Building, and not much more, with reference to our Engaging in the ways of Christ, Luke 14. 27, 28.? Are we content to Learn the Mystery of a Common Trade, before we Set it up; and shall we rush into a Gospel-Temple, before we know the Pat­tern of that House, Ezek. 43. 10? A Man will tell Gold, after his Father; and shall we not tell Truth after a Brother, but pin our Faith upon a Teachers sleeve? And if we are wont to hear both Parties speak, before we Judge in Humane Causes; shall Christ (in any of his Truths, or Members) be Condemned, before he hath been heard [Page 56] tospeak, John 7. 51? How may poor Carnal Creatures thence con­clude, that such irrational Professors are meerly Humorous?

5. It may provoke us hereunto, because this Oyl in Vessels (or walking by a Principle of Solid Judgment) is so exceeding Rare, which some Men think is not a Duty, and fewer Evidence it by their Practice, among Professors. Good Agur humbly thought himself In­feriour unto an Ordinary Man, Prov. 30. 2. and yet his Reasonableness (in point of worldly Riches, v. 8.) did prove him to be above the most: But God doth bid Idolaters to shew themselves Men, Isa. 46. 8. And Solomon in his Time could not find two among a Thousand, Eccl. 7. 28. Yea, it should seem, that One could not be found in Populous Jerusalem, Jer: 5. 1. Our Lot is cast into those Times, wherein a Man is precious, above the Gold of Ophir, Isa. 13. 12. at least, where­in there are Seven Women unto One Man, Isa. 4. 1. And as appear­eth by Mens injudicious Actings. Thence is it, that many are so tos­sed to and fro, and Principles so frequently contradicted; nor can men give a Reason of their Faith or Practice, because they are guided mostly by Affections, as Ships are by their Stern, and not their Head.

6. We else shall want the benefit of that Satisfaction in a Duty, which otherwise might be enjoyed. How chearfully both Horse and Man will Travel in a way that's known, compared with another, though possibly an unknown path may be as right and better. And though poor Brutes are pleased, if onely Sense be in its Exercise; yet Men (and much more Christians) are like to Fishes upon the Land, out of their proper Element, save as their Judgment also is employed. The Sin­ners mis-guided Understanding doth yield him more imagined content, than doth the Upright Walker's Ignorance. What Pleasure can any take in Hearing the most precious Truths, save as he grasps them? Nor is the Conscience satisfied with the fairest Shews, save as Affections are enlivened with an Intelligent Heart or Soul. 'Tis not a Real (but Ra­tional) Act of Faith, which giveth Comfort; or as a Direct Act of Believing is Reflected on: Nor can we Joy in any kind of Du­ty or Obedience, in a solid way, save as it is perform'd with Understand­ing; since, else its Graciousness cannot be known, which groundeth Joy.

7. Acts unadvisedly performed (or without Judgment) are never Lasting. As is the Root or Fountain, so is the durableness of streams and Branches. Some little Rivulets (fed by a Living Spring) will hold their Course, when greater Land-Floods are wholly dryed up: And Ivy (about the Oak) will dye, when Natural Oak-Branches Live; because that Ivy hath not these Branches Root. He onely believeth for [Page 57] a while, who hath no Root, Luke 8. 13. for want of Hearing with Understanding, Mat. 13. 23. Thence is it, that an Hypocrite will not Pray alway, Job 27. 10. Nor will a Fool pay that which he hath rashly Vowed, Eccl. 5. 4. No more than Foolish Virgins will ever persevere, who take not Oyl in Vessels at their first setting out. But that which is done in Judgment, is done for ever, Hos. 2. 19. Its Na­ture hath been duly weighed, and therefore it will not lightly be Repented of; Effects and Consequents have been considered, which there­fore will not hinder its Pursuance; and that which is begun w [...]th good Advice, will never fail, through want of being furnished with what is needful for its Accomplishment. Judicious Saints will persevere.

8. Else c [...]n we look for no Acceptance, much less a Rececompence; save as our Actings and Affections proceed from Judgment. The Head (among all other Parts) was first required, in Legal Sacrifices, Lev. 1. 8. because that is the Seat of Knowledge: But if we Offer the blind for Sacrifice, will God be pleased with us, or Accept us, Mal. 1. 8? He therefore hears not Sinners, John 9. 31. for he hath no pleasure in such Fools, Eccl. 5. 4. whose Heart is so far distant from himself, Isa. 29. 13. and from their Duty, Ezek. 33. 31. And what Reward can Men expect from God, in case their Work be of a Brutish Nature? Man's Understanding is that Male, which God hath Blest him with, chiefly for Sacrifices to himself; and without which no Blessing (but a Curse) is to be looked for from this great King, Mal. 1. 14. Such may go wrong, as well as right, for ought they know, who know not what they do: And Duty performed by Accident, may Peradventure be Rewarded, or if it so falls out. Such act not with Respect to a Di­vine Command; for then Obedience would be Universal; John 6. 38, 39. And if the Command sets not on work, the Promise is at Liberty in point of Pay. Such do but half their work at best, leaving the bet­ter half undone: And no Inheritance can be expected, unless the Lord be followed wholly, Josh: 14. 9.

9. Discretion will Preserve thee, Prov. 2. 11. but there is he that is Destroyed for want of Judgment, Prov. 13. 23. both in respect of Sin and Suffering. How sadly (in his haste) did David speak, Psal. 116. 11. And there is more hope of of a Fool (in point of being Re­claimed from Sin) than of one hasty in his words or matters, Prov. 29. 20. And as to Sufferings, Judgments are prepared for him that scorneth Judgment, Prov. 19. 28, 29. Yea, it went ill with Moses, for speaking unadvisedly, Psal. 106. 33. And Nadab and Abihu dyed, for Offering strange Fire before the Lord, Lev. 10. 1, 2. being some­what Distempered in their Heads, as seemeth to be hinted by that [Page 58] immediate following Prohibition, of Drinking Wine or Strong drink, when going into the Tabernacle, v. 9. And if the bare Carnality of Affections (Typified by that strange Fire) be of so sad a Nature, how do they take God's Name in vain, (for which he will not hold them guiltless, Exod. 20. 7.) who Sleep, or Wander in a Religious Duty? And what if he then should cut them off, as he did those Priests?

10. How just is it with God, to give those up unto an in-judicious mind, who do not serve him with their Mind or Judgment? As that unprofitable Servant's Talent was taken from him, Mat. 25. 28. And as their Vineyard is Let out to others, who do deny its Fruits unto the chief Proprietor, Mat. 21. 24. Yea, customary sleightiness doth Naturally beget an Habit of that kind, which soon will leaven the whole [...]ump of Actions: As one may be so Giddy with frequent Turning, as not to Command his standing when he would. Now, a Reprobate Mind (or void of Judgment, as the Greek word signifieth) is one of the saddest Characters, and sorest Judgments threatned, Rom. 1. 28. the fear whereof made Paul to mind (himself) that which he Preach'd to others, 1 Cor. 9. 27. How sad would it be, if Hearts should grow wild through wandring; and silly, through multiplyed Acts of In-ad­vertency; and Carnal, for want of Exercising Spiritual Infused Habits, which else may fall into a great Decay! A Closed Eye is justly blinded, Mat. 13. 14, 15.

11. If Vessels be not filled with Oyl, they will abound with some­thing else unto our Dis-advantage: There being no absolute vacuity or utter emptiness; and as not in a Natural, so neither in this Moral Sence. Hence it is, that sleighty Professors are of an Airy Spirit at the best; yea, even their Mind and Conscience is Defiled also, Titus 1. 15. who do profess to know God, but in their Works deny him, to every good work being Reprobate, or void of Judgment, v. 16. An empty Vessel is apt to have Puddle-water cast into it by some mischie­vous Person: And empty Houses (though never so Neatly Garnish­ed) are subject to be haunted, or possess'd by Evil Spirits, Mat. 12. 44, 45. Since while Men sleep, the Enemy will sow his Tares, Mat. 13. 25. And therefore if the Heart be not Engaged in a Religious Duty, it is not onely vain, but wicked also; Ezek. 33. 31. Now, what a sad thing it is, if we shall deny that unto Christ, which if he hath not, the Devil will have; and at the worst time that is, or while we are pretending to be most Holily employed, and in Christ's Ser­vice.

12. There is no Oyl at all, unless it be in Vessels, together with the Virgins Lamps, as may be gathered from this Text: To signifie [Page 59] that there can be no Grace at all, where good Affections do not proceed from Spiritual Judgment; as there can be no proper Vertue, when Actings and Affections are Morally in-judicious; nor yet right Reason, when Words and Actions are wholly destitute of Natural Judgment. One part of a wicked Man's Description, is, his not understanding Judgment, Prov. 28. 5. and that there is no Judgment in his goings, Isa. 59. 8. and without which Discretion, all other fairness whatsoe­ver, is but as a Jewel of Gold in the S [...]out of a Brutish Swine, Prov. 11. 22. Whereas the Wise Man's Eyes are in his Head, Eccl. 2. 14. who swears in Judgment, Jer. 4. 2. and whose Affairs are Ordered with Discretion, Psal. 112. 5. So that it doth concern Professors to have Oyl in their Vessels, and to evince it by the Judiciousness of their proceedings in Religious Duties, as they would not be numbred among Transgressors or Graceless Persons.

13. We border upon those Times, wherein our Principles will be enquired after, as well as Practices; which therefore had need be mind­ed by us, for fear of what may follow. Time was, when Paul him­self was but a Child, who then was satisfied with Lower things, as Chil­dren are with Brutes and Babies: But when he became a Man, he put away those Childish things, 1 Cor. 13. 11. Judging himself and others, not by the Zeal of an Affection, save as it was according unto Know­ledge, Rom. 10. 2. And we have ground to hope, that wiser Virgins will for the future be well Advised, with whom they walk; searching the Vessels of their Companions, and trusting no more to Trimmed Lamps. In the Time of Ezekiel's Second Temple, the Sons of Zadock, Ezek. 44. 15. shall stand in Judgment, v. 24. causing the People to Disc [...]n, between the unclean, and the clean, v. 23. not bringing into the Sanctuary Strangers uncircumcised in Heart, as did their Predeces­sors, v. 7. who will be then Degraded, v. 13. As we would therefore stand in God's Holy place, when David's Tabernacle shall be reared up; so let there be a suitableness between our Hearts and Hands, or Principles and Practices, Psal. 24. 3, 4.

14. We cannot shun appearing before Christ's Seat of Judgment, 2 Cor. 5. 10. who then will searate the Sheep and Goats, Mat. 25. 32. both which divide the Hoof, and chew the Cud alike; onely they differ, as to the Spirit or Principle, from whence those Actions do proceed. God searcheth Hearts (or Vessels) to give unto every Man according to his ways, Jer. 17. 10. as all the Churches shall one day know, Rev. 2. 23. Christ will not Judge by Sight or Hearing, Psal. 11. 13. who doth Accept a willing Mind, 2 Cor. 8. 12. more than the work of him, whose Heart or Meaning is not engaged in it, Isa. [Page 60] 10. 6, 7. Now, what will it advantage us, if wisest Virgins should be satisfied with our naked Lamps, since that great Judge will also pierce our Vessels, passing his final Sentence on our Eternal state ac­cordingly. As we would therefore not come under the Foolish Virgins Condemnation, so let us take heed of their miscarriage, or trusting to good Affections.

In Order whereunto, these Helps may be of Use.

1. Habituate your selves to be considerate, in every of your Com­mon undertakings: Since he that is a rash or hasty Man, will scarcely ever prove a Solid Christian. There is an unruly Spirit, which some Men are possessed with, Prov. 25. 28. whose Customary In-adverten­cy in Ordinary Matters, doth much more easily beset them in Religious Exercises. As a Bodily Temper doth much affect the Natural Spirit; so doth a Christian's Duty savour of his Natural Disposition: Since Nature is both therein a fellow-worker, and Grace's Elder Brother. A wise Man's Heart is wont to teach his Mouth, Prov. 16. 23. there­fore his words are Gracious, Eccl. 10. 12. And if a constant Watch were set before our Lips, Saints would not want the benefit of Ordi­nary helps in Extraordinary cases. But he that is not careful in the least, (such as our Natural concernments are, wherein both Grace and Nature joyn) wils much less be so in the greatest, Luke 16. 10. Such as Religious Matters are, wherein (as to the point of Care) Grace usually is left alone.

2. Indulge not your Affections over-much, whose proper place is, to be Servants unto the Understanding's Dictates; but he that Delicately bringeth up his Servant from a Child, shall have him to become his Son at last, Prov. 29. 21. As Hagar did Despise her Mistress soon after her being taken into her Master's Bosom, Gen. 16. 4. Wine takes away the Heart, Hos. 4. 11. Or Judgment, Prov. 31. 4, 5. And one may Ea [...] unto Intoxication, Eccl. 10. 7. Therefore Christ biddeth to take heed of Surfeiting and Drunkenness, as Men would not be unawares surprised, Luke 21. 34. And if in Natural Respects, then much more in a Moral sence, Men of Inordinate Affections, are generally injudici­ous, because of the Members warring against the Mind, Rom. 7. 23. which we are therefore bid to Mortifie, Col. 3. 5. And as Affections are termed Lusts, when fixt upon a sinful Object; so when they are not duly bounded, with reference to what is Good, which yet is al­way of a Lower Nature; and partly, upon that Account, the Fool­ish Virgins might forget to fill their Vessels, because they did so violent­ly Affect the Bridegroom's Coming, upon a Carnal Score.

3. Behold the Beauty of Judiciousness in Other's Actings, how [Page 61] comely such are in going! Men of a sleighty Spirit themselves, will yet bear witness unto the seemly carriage of another who walks by Judgment. Heart answereth unto Heart, as doth the Face (in wa­ter) to it self, Prov. 27. 19. That is, there is an Harmony or sweet Agreement between the Hearts of Men, as is between a Face and its Reflection. How Grateful is Consistency in a Discourse, when one thing correspondeth with another, and every Expression with the speak­er's Understanding: Yea, we are apt to be in Love with serious­ness, although appearing onely in the Countenance, much more in Words or Actions; and such especially as are of high concernment. Man's Beauty is chiefly seated in his Eye, the Rolling whereof (both in a Natural and Moral sence) disfigureth the fairest Face; especially when they who seem to be Religious, are least attentive unto the mat­ters of their God. How justly do we loath that man, whose Heart (we know) agrees not with his Tongue; especially when such egre­gious Nonsence is confidently uttered with strong Affections. This we can see in others, which should provoke its greater detestation in our selves.

4. Let us Reflect upon our own Experiences, which are the very Life of Reasons, and Proof of Demonstrations. Have we not been oft-times ashamed of making Enquiry after Vows, by Reason of a Rash En­gagement? Have not our Hearts oft smitten us, for leaving them be­hind, in a Religious Duty? And shall we yet feed that Worm of sleighti­ness, which hath so gnawn our Consciences? Whereas on the other side, what inward satisfaction hath been the consequent, of pondering what we hear; and pouring out the Soul in Prayer; and of our being in that Duty, which we at any time have been employed about? Indeed how can it be expected, that the Spirit in man should be well pleased, save as it self is Exercised in a Service? Which else will sharply chide, as did those Ephramites with Gideon, because they were not called to Ac­company him in such an Expedition, Judg. 8. 1. And as the Judgment is more Spiritual, so are the Senses better Exercised, Heb. 5. 14. To smell the sweetness of that Spikenard which Christ exciteth, whilst he is sitting at the Spouse's Table, Cant. 1. 12. And if the present Taste hath so Refresh'd us, much more should we remember the benefit of that Digestion, which hath attended the calling of our Spirits in, at such a Feast; compared with that Leanness, which always is the consequent of having our Heads employed other ways, in Spiritual meal-times, as in a Bodily Respect.

5. Be earnest with the Lord in Prayer, who is the Father of our Spi­rits, Heb. 12. 9. both as he is the Former of them, Zech. 12. 1. and [Page 62] as he hath them under his Command, Prov. 16. 1. Prayer is too heavy a work for us (and so is every other Duty) unless the Spirit helpeth out Infirmities, Rom. 8. 26. which Heavenly Monitor is to be had when se­riously asked by us, Luke 11. 11, 12, 13. David was purposed, that his Mouth should not Transgress, Psal. 17. 3. yet did he also beg, that God would set his Watch before it, Psal. 141. 3. And if Christ be with-drawn, though but a little way, his poor Disciples will fall asleep, when bid to Watch and Pray, Mat. 26. 38, 39. 41. 'Tis not in clear­est Arguments, or Observations, or Experiences, to Rule that Heart which must improve them, save as it self is over-ruled by the God of Spirits, to Understand, and Mind, and Follow such Directions; whose onely work it is, to keep such things for ever in the imagination of his People's thoughts, and to prepare their Heart unto himself, 1 Chron. 29. 18. Onely this Spirit must earnestly be desired by us, as Food is by an hungry Child, Luke 11. 11, 12, 13. Nor will it wholly take the work out of our Hand, but as it witnesseth together with our Spi­rits, Rom. 8. 16. So doth it help Infirmities, v. 26. by lifting together, over against us, as the Greek importeth.

Ʋse 6. It doth behove the Virgins to Search and Try whether they Act from Judgment; and from a Judgment Spiritually enlight­ned.

Now, the Judiciousness of our proceedings, may be Discerned by these Signs.

1. That which is done in Judgment, is duely weighed before-hand, as to its Nature, Grounds, Effects, and Requisites. As to its Na­ture, they know the Lord, (Hos. 2. 20.) who are in Judgment betroth­ed to him, v. 19. whereas he is a Foolish Vower, (Eccl. 5. 4.) who af­terwards doth say (before this Angel) it was an Error, v. 6. Such also know, what Grounds they do proceed upon, and therefore it is incumbent upon Christians, first to Believe, and then to Speak, 2 Cor. 4. 13. Yea, and to give a Reason of their Hope, 1 Pet. 3. 15. and ful­ly to be perswaded in their Mind before they Practise, Rom. 14. 5. And such will first sit down (or mind Effects) before they begin to Build, Luke 14. 28. In which regard, Christ bids him weigh the Consequents of being his Follower, Mat: 8. 20. who was so forward in his Offer, v. 19. Nor will such make Attempts, till their Ability for such a work be understood, Luke 14. 31. or what is requisite for such an underta­king, and till it is first fitted, Prov. 24. 27.

2. That which is done in Judgment, is carefully attended unto, in the Doing of it, as need requireth. The words of such, are with Heart-Meditation, before the Lord, Psal. 5. 1. The Consideration [Page 63] of whose being so far above them, makes their words few (or well Digested) and not Rash or Hasty, Eccl. 5. 2. Such diligently mind what is Confess'd or Promised, or Prayed for, in Order unto a suitable Pursuance; whil [...]t others Lay such kind of Eggs, and then leave them, [...]s doth the Ostritch, (Job 39. 13, 14.) who is hardned against her Young ones, as though they were not hers, v. 16. because she is deprived of Understanding, v. 17. Hence is that clashing disagreement between an injudicious Person's Speech and Practice, Mat. 23. 3. there being so great a Distance between his Heart and Lips, Mat. 15. 8. as is be­ [...]ween the sleighty Hearer's Ear and Heart, who therefore soon forget­ [...]eth what manner of Man he was, whilst his Affections were sometimes stirred in him, James 1. 23, 24. but not his Judgment.

3. That which is done in Judgment, is firmly persi [...]ted in, and gain­eth strength by Opposition. Judgment is as the Eye, and what a man hath seen, he will not question, though all the World should differ from him, in that particular. Judgment is the Root of Actions, which shooteth deeper into its ground, when shaken with the wind of Perse­cution. Paul Acted from a Principle of Judgment, who knew in whom he had Believed, 2 Tim. 1. 12. and therefore kept the Faith, 2 Tim. 4. 7. when all forsook him, v. 16. Whilst Peter ran, for Company, Mark 14. 50. from under the most strong Affectionate pre-obligation, Mat. 26. 33. But therefore Peter (afterwards) could not but speak what he had seen, Acts 4. 20. though Man forbad him, v. 18. whose Boldness made his Persecutors to perceive, that he had been with Jesus, v. 13. His Heart was never right with God, who is not stedfast in his Covenant, Psal. 78. 37. Nor had such ever any depth of Root, who finally fall away in times of Tribulation, Mat. 13 21. Whereas his way shall be established, who [...] Path is Pondered, Prov 3. 26.

4. That which is done with Judgment, is also Ordered with Discre­tion; according to the Nature, Time, and other Circumstances of a Duty. As there are Songs, 1 Kings 4. 32. Songs of Degrees, Psal. 120. Title; and a Song of Songs, Cant. 1. 1. So there are lesser and more Weighty Matters, Mat. 23. 23. the latter of which are principal­ly attended unto, by Judicious Practisers. Such are for Real Truths at any Time, but yet predominant Time-Truths, are chiefly insisted on by a Judicious Preacher. If there be any Vertue, it will be thought upon by such, Phil. 4. 8. but yet Faith is the Prime Object of a Ju­dicious Christian's Diligence, 2 Pet. 1. 5. If Civil Subjection to An­tichristian Powers, (which is more dark) be bogled at by such, much less will Man's Commands, or Prohibitions (in Religious Matters) be complied with; by a Judicious Scrupler; because this latter is more [Page 64] clear. Such will do good to all, but more especially where need doth most require; or else their Love doth not abound in Knowledge and all Judgment, Phil. 1. 9.

5. That which is done with Judgment, is done with due Affections also; the Judgment being alway so Accompanied, as Princes are with their Attendants, although Affections oft-times go alone. They who judiciously confess a failing, (especially some kind of sins) are suitably Affected with inward bitterness, Zech. 12. 10. else do they not seem to know that kind of Plague, 1 Kings 8. 38. which must be driven out with Holy Violence. Such will pour out their Heart in Prayer, Psal. 62. 8. especially for Spiritual Blessings: Else do they not pray with Understanding; since cold Petitioners (in such Cases) do onely Teach another to deny them. Such will draw out their Soul (toge­ther with their Bread) unto the Hungry, Isa. 58. 10. else may they give much Alms, as did the Pharisees, Mat. 6. 2. who yet omitted Mercy, Mat. 23. 23. because they did it not with Bowels of Com­passion. And such who do judiciously return unto an open Testimony (in Times of Danger) as their Duty, cannot but be ashamed of their former failing in that Respect; and so in any other case whatever.

6. That which Men do with Judgment, they will endeavour to Ac­complish, by the diligent use of most effectual Means conducing there­unto. Such are no Idle Beggars, but he that Cryeth after Knowledge (with Understanding) will seek her also, and search for her, as for hid Treasure, Prov. 2. 3, 4. Temptations Cordially groaned under, are striven against, and watched over, else do not men judge them ve­ry burdensome, what-ever may be deceitfully pretended unto. Such also study what to render, for all those Benefits, which are judiciously acknowledged by them, Psal. 116. 12. [...] how to take in their Bonds, and Pay their Vows, which have been made with Understanding, v. 18. Whereas men guided by meer Affections, are to be known by their re­missness of their Endeavours, and sluggishness of their Desires, and the In-activity of their Acknowledgments. Nor can we better Judge of Heartless Hypocrites, than by Observing the Dis-proportion that is be­tween their Practice and Profession, Mat. 23. 3.

These are the Signs of Acting from Judgment, in the General. The Signs of being Spiritually Judicious (in our Religious Actings) are briefly these which follow.

1. The Light of Spiritual Judgment, is also Universal; at least, with reference unto the Main of whatsoever is a Duty. Men Naturally Ju­dcious, are Uniform, as to the whole of a Particular Action: But that which is truly Spiritual, doth suitably appear, in every of a Ju­dicious [Page 65] Professor's ways. Nature deals by Retail (in Spiritual Mat­ters) but Grace by whole S [...]le: And therefore he is guided into All Truth, who by the Spirit of Truth is guided into Any one, John 16. 13. Grace doth renew the Mind, and casteth Salt (as did Elisha) into that Spring which healeth every of its Streams or Actions; as Natural Understanding doth in Ordinary Cases, but not Re [...]igious. No Ver­dict can rightly pass upon a man, [...]ut by Accumulation, or taking him altogether, No more than Parrots can be con [...]uded Rational, or Drun­kards Sober, from some few words which they may utter; And there­fore Saints are oft-times called Vines, whose Fruit is Clustered, as Phil. 1. 11.

2. True Spiritual Light is of a self-evidencing Nature; like that of the Sun, which needeth no Forreign help, nor can be Discern'd by any other, save its own Beams; and which the strongest Arguments cannot prevail against, in his Opinion whose Eye is therewith Lightned Such call for no Reason, save what is Scriptural; nor can they see with Na­ture's Spectacles in Spiritual Cases; nor are they shaken in their Faith, by meer Prudential Arguments, or Man's Authority. Those are not Spiritually Judicious, who plead for Nature's Negative Voice upon Divine Commands; or Argue from thence the Warrant of self-preser­vation, when Christ (who is the Lord of all, Acts 10. 36.) expresly calls for self-denyal. Prophets were therefore counted Mad, 2 Kings 9. 11. and so was Paul, 2 Cor. 5. 13. because so confident, against all Rules of Ordinary Demonstration; not knowing Christ after the Flesh, as heretofore, v. 16. And every Man in Christ is thus Renewed, v. 17.

3. True Spiritual Light is throughly Purifying; And therefore the Spirit of Judgment is also called the Spirit of Burning, Isa. 4. 4. with reference unto that Dross and Filth, which it Discovereth and consu­meth, both at once. Those men who are but Naturally Judicious, may alter their Opinion or former evil Practice, yea, with Affection also; and yet without the utter Extirpation of a contrary Principle, As is to be Observed in some Moralists, who yet without the Spirit of Christ can never Mortifie a sinful Lust, Rom. 1. 13. But Duty pro­ceeding from Spiritual Judgment, destroys the Root of Disobedience; as doth the Love of Truth, what is Erroneous: Yea, the Confession of a sin (when it is Spiritually Judicious) doth secretly Eradicate that which is so acknowledged. Let us Observe what Execution is done upon our Spiritual Adversaries, by every one of our Religious Exerci­ses, as we would Argue our being therein Acted by a Spiritually enlight­ned Judgment: Since Christ's Peculiar Baptism (with the Holy Ghost) [Page 66] is of a fiery Nature, and so appeareth, by its consuming what-ever is combu [...]tible, Mal. 3. 11, 12.

4. True Spiritual Light Transforms a Soul into the Nature of what is thereby seen or done; it being the Spirit's property to change Be­holders into the Image of what it doth Discover, 2 Cor. 3. 18. Balaam did Naturally Understand what he denounced upon Israels Cursers, Numb. 24. 9. which yet did not prevent his cursed following Practice, Rev. 2. 14. No more than Notional Acquaintance with Gospel-Myste­ries, can change a Carnal Heart, who yet may Naturally understand them, 1 Cor. 13. 2. But he that Spiritually (or by the Spirit of Faith, 2 Cor. 4. 13.) believeth in Christ, is thereby turned into a New Creature; all things are New, as well as Old things done away, 2 Cor. 5. 17. Such are Transfigured, as Christ was in Prayer, Luke 9. 29. and are Delivered into what they Hear, as it is in the Greek, Rom. 6. 17. because this Spiritual Digestion doth Convert a Feeder into the Nature of his Meat, which Natural Understanding doth not, but leaves the Heart as void of Spirituality, to be sure (though not, perhaps, so grosly vicious) as it was before.

5. Men Naturally Judicious, are alway Sober; but Spiritual Judg­ment doth also keep them very Humble, and of a Lowly Heart, with reference to what they either Know or Do. That Knowledge is but Natural at the best, which Puffeth up, 1 Cor. 8. 1. And Elevating Duty is not Evangelical, which some are apt to Glory in, because they know not wherein true Spirituality doth consist, and how far short they come thereof. But the work of the Spirit is to Mortifie all Fleshly Lusts, Rom. 8. 13, and Pride among the rest, by convincing the Soul of more Mysteri­ous failings, John 16. 8, 9. comparing Spiritual things with Spiritual, 1 Cor. 2. 13. by pressing forward, so as to make us forgetful of what is behind, Phil. 3. 13, 14. and by affording its super-added help in Holy Exercises, Rom. 8. 26. all which are of an Humbling Nature. How can he Boast, whose work is seen (by the Spirit's Light) to be imperfect, and full of Blemishes? Yet, who doth see, he worketh not, as unto that where­in the Glory of his work consisteth. They who are apt to be Transpor­ted, do not appear to be Judicious, at least, not Spiritually.

Quest. 1. In what sence doth the Bridegroom Tarry, after such a Time?

Answ. I. Negatively; Christ is not slack as Men count slackness, 2 Pet. 3. 9. nor doth he pass the time appointed, as Pharaoh did, Jer. 16. 17. but as the Day of his Coming is known to him, Zech. 14. 7. So will it be Observed by him, unto a self-same Day, as when he brought Israel out of Egypt, Exod. 12. 41. which must be Acted over a Second time, Isa. 11. 11. And as the Agreement may be in other re­spects, so doubtlessly in this, that Christ will hasten this latter in his Time, Isa. 50. 20. and beyond which he will not tarry, no, not an hour.

II. But then Affirmatively; Christ may be said to Tarry, (or to Prolong his Time, as the Greek word signifieth) in these Respects.

1. With Respect to the seeming Need of his more speedy Coming; as when he tarried two days still, after the News of Lazarus his Sick­ness, John 11. 6. whose Death else might have been prevented, v. 21. And thus the Virgins thought (at their first going forth) that there was need enough, why Christ should then have come; in which regard, he might be said to Linger. The Witnesses had then already Prophesi­ed (as some yet hope) 1260 Years in Sackcloth; and was it not then High time to Perfect their Redemption? Especially when Christ him­self did sometimes plead for those Poor Jews, who had been then but 70 Years in Literal Babylon, Zech. 1. 12. And since Relapses are likely to be most Dangerous. Had Christ come then, his People's Faith would not have failed, his own Beloved Interest would not have Dyed, nor would some others have so Blasphemed, as whilst he doth Delay his Coming, Mat. 24. 48.

2. With reference unto the Virgins Longing for him; and therefore [Page 68] Sisera's Chariot-wheels were said to Tarry, because his Mother did so long to see him, Judg. 5. 28. as all the Virgins sometimes did, (with reference unto Christ) and may do still; which did invite their first going out to meet him, and hath Occasioned their sad Complaining of his stay. Some wish for this Day of Christ in way of Scoffing, 2 Pet. 3. 3, 4. but others do more seriously seek after him, Mal. 3. 1. yea, Foolish Virgins also, or such as will not stand when he appeareth, v. 2. Now, a Soul that longs to see the Face of Christ is apt to say, God hath forgotten, Isa. 49. 14. Yea, that his Promise faileth for ever­more, Psal. 77. 8. At least, to cry, How long, O Lord, Rev. 6. 10. make haste and make no Tarrying, Psal. 70. 5.

3. With reference unto their General Expectation of his Coming, at their first going out: In which respect, he may be said to Tarry, as Zacharias did, because he came not so soon as was expected by the People, Luke 1. 21. Which confident Expectation of him (at such a Time) we know to have been True, and may conjecture at its Rise.

1. Partly, from an Impatient haste, proceeding from the weakness of Mens Faith, Isa. 28. 16. but yet Occasioning their being Confound­ed or Ashamed, as the Apostle hinteth, Rom. 9. 33. because they hope for that which is so vehemently desired, Job 6. 19, 20. As Confident speaking doth follow True Believing, 2 Cor. 4. 13. So Confident Ex­pecting is equally (oft-times) the Fruit of Fancy, since Men are apt to pre-conclude (with utmost confidence) what is Importunately de­sired by them; as did, not onely Sisera's Mother, concerning her Son's Victory, Judg. 5. 29, 30. but David also, concerning his Sons Life, 2 Sam. 18. 27. Now, all these Virgins did earnestly wish for the Bride­groom's Coming, at their first going out; from whence their Expecta­tion of him might arise, and consequently their supposal of his Tarry­ing beyond the Time.

2. Partly from probable Grounds, both Scriptural and Providential. His Coming (at their first going out) was Generally the Object of their Faith and Prayer, with whom God's secret is, who therefore might conclude his speedy Coming Then, from Psal. 25. 14. Luke 18. 7, 8. His Servants (at that time) took Pleasure in Sion's Stones, as was apparent from their Endeavouring Then to Build them up, with greatest Hazard, Industry and Alacrity: who therefore might sup­pose, the Time (yea, the set Time) was come, from Psal. 102. 13, 14. The many wondrous works of God (relating unto the Time be­fore mentioned) did much encourage to believe the near approaching of Christ's Name or Dispensation, from Psal. 75. 1, 2. The falling [Page 69] of so many Stars (at such a Time,) did comfortably evidence, that this Sign of the Son of Man, was even at the Doors, from Mat. 24. 29, 30, 33. The Witnesses have been signally warred with, as Rev. 11. 7. which War doth properly import their being uppermost, or upon equal terms; and therefore it might be Then presumed, the Kingdom should not be left to other People, from Dan. 2. 44. No wonder then if Expectations were so high.

3. Principally, because they were not aware of Christ's fore-runner, with reference unto his Coming as a Bridegroom, which is sufficiently hinted in the Scriptures: And after which Harbinger, his Proper Coming will be ushered in, by such a sad state of things, as we have met with. Thus Christ himself was slain, after his being Proclaimed King, by his Disciples, Luke 19. 37, 38. As David was pursued by Saul, after his having been Annointed King by Samuel, 1 Sam. 16. 13. And as after the Saints being called Earthly Kings, Isa. 24. 21. they must be gathered together as Prisoners in the Pit, v. 22. as Joseph was, Gen. 37. 22. After that his Supremacy was first Declared, v. 9. And after that Sion's set time is come, Psal. 102. 13. there will be a sore Reproach, v. 8. Drink mingled with weeping, v. 9. a Casting down, after a being lifted up, v. 10. groaning Prisoners, and some Condem­ned to Dye, v. 20. Yea, after the fourth Beast's being slain in the lit­tle Horn, the rest of the Beasts (or a grosser interest) will in some sence survive, though they have no Dominion (or proper settlement) in Scripture-phrase, Dan. 7. 11, 12. And when the Witnesses are Ri­sen and Ascended, or have Received their Kingdom, as Christ did upon his Ascention, Luke 19. 12. then comes that dreadful Earthquake, Rev. 11. 12, 13. which Term [...]ateth upon their Enemies, but will Be­gin with others, as seemeth to be hinted by that Harvest, Rev. 14. 15. before the Vintage, v. 18. just as God's Israel met with that check in the Valley of Achor, after their being Actually possess'd of Canaan, Josh 7. 5, 6, 7, 8, 9. And as poor David had long War with the House of Saul, 2 Sam. 3. 1. after being made King in Hebron, 2 Sam. 2. 4. And as the Jews were troubled, Ezra 4. 4. after the return of their Captivity, v. 1. All which (with reference unto the latter days) is clearly signified, by that Prophetical praying for a Turn, Psal. 85. 4. After the Captivity is brought back, v. 1. and by the Assyrian's inrode into Imanuel's Land, Isa. 8. 7, 8. Or that of Gog and Magog, into a Land that is brought forth out of the Nations, Ezek 38. 18. and by the Nations coming against Jerusalem, when Re-Inhabited, Zech. 12, 9. or after the bringing again of their Captivity, J [...]el 3. 1, 2. Then will be the Time of Jacob's greatest Trouble, J [...]r. 3 [...]. 3. 7. of Si [...]n's [Page 70] Second Travail, Mic, 4. 10. and of Satan's resisting Joshua, after his having been a Brand pluckt out of the Babylonish Fire, Zech. 3. 1, 2.

These things the Scriptures have fore-told, but they have not been ge­nerally understood; and therefore Christ hath been conceiv'd to tarry, or prolong his Time, meerly through our mis-apprehension.

Quest. 2. Why doth Christ Tarry beyond the Expected Time?

Answ. Not from his being forgetful, or asleep, as Baal was taunt­ingly said to be, 1 Kings 18. 27. Since Christ is alway mindful of his Covenant, Psal. 111. 5. and doth not sleep or slumber; Psal. 121. 4 however wrongfully he may be Judged of, Psal. 44. 23, 24. Not from any want of Power; whence Amasa's tarrying beyond his time might possibly arise, 2 Sam. 20. 5. Since Christ is Almighty, Rev. 1. 5. who therefore is improperly said to have been hindred, or withstood by the Prince of Persia, Dan. 10. 13.—Much less from wnat of Will, or good Affection; from whence Lot's lingring in Sodom did proceed Gen. 19. 16. but not Christ's Tarrying here, no more than in that cas [...] of Lazarus, John 11. 6. whom he yet Loved, v. 3. and whose sa [...] Death, v. 14. (together with his own, v. 34. and his beloved Sister [...] Weeping, v. 33.) had been prevented by his coming sooner, v. 32. especially since Christ now cometh as a Bridegroom, whose stay can not be therefore thought to be from want of Love or any good Affection.

But he now Tarrieth for other Reasons, such as these are:

1. To proclaim his Sovereignty; as when he would not Gratifie his Mother just at her Time, to let her know, his God-head was not i [...] Subjection to her, John 2. 3, 4. God sometimes bids his People to Command him, Isa. 45. 11. but lest they should abuse his Condescen­tion, he therefore would not heal Miriam now, as Moses did too bold­ly move, Numb. 12. 13, 14. Must he needs therefore come at such a Time, for fear of frustrating his Creatures Expectation? Or lest their Labour should be lost, in going out to meet him? Christ may set Ma [...] his Time, the Disputing whereof was their great sin, Hag. 1. 2. But it becomes a Spouse not to awake her Love, or stir him up, untill he pleaseth, Cant. 8. 4. The Temple-work will be revived, but so, as that it shall appear to be an Act of Grace, and not of proper Debt, Zech. 4. 7.

2. To make his Coming the more desired, which is a chief part of his Design, and thus Accomplished. Christ will not come as King of Nations, untill he be Desired by them, Hag. 27. no more than Da­vid would be King of Israel, 2 Sam. 2. 7. till such a Time, 2 Sam. 5. 1. He will be enquired of, Ezek. 36. 37. and they shall seek him, [Page 71] Hos. 3. 5. with all their Heart, Jer. 29. 13. resolving to make men­tion of his Name alone, Isa. 26. 13. And thus, when both the Bride, and he that Heareth, shall say, Come, Rev. 22. 17. then, I come quick­ly, saith the Bridegroom, v. 20. Now, though an Hypocrite will not pray alway, Job. 27. 10. yet tarrying is an Incentive to a Cordial seeker, who is not silent in the Night, although his Cry (the Day be­fore) hath not been heard, Psal. 22. 2. Yea, therefore such will pray more earnestly, Luke 22. 44. And as Christ's Satisfaction is thus con­sulted for, so is his People's also; since a Return of Prayer is then most Acceptable, Psal. 69. 13. when Eyes are apt to fail with waiting, or when one's Throat is dryed through weary Crying, v. 3.

3. Christ therefore Tarrieth at such a Time, because his own set Time is not Then come: Which Time (in such a Case) is not for us to know, Acts 1. 7. Our Time is (in such Cases) always ready, so is not his, John 7. 6. who will not come, untill the fulness of his Time be come, Gal. 4. 4. till when, a Thousand Years (with him) are as one Day; but when that Time is come, one Day is as a Thousand Years, 2 Pet. 3. 8. That is, he will not Tarry, Heb. 10. 37. Nor is it any just matter of Grief to us, that Christ thus tarryeth, since Fruits are sweetest, when fully Ripe: However it is no cause of Wonder, since Mercy must give place to Truth, Psal. 138. 2. and therefore those Days of Tribulation are no whit shorter, than as was fore-determined, Mat. 24. 21, 22.

4. That so his Coming might be with greater State, after the manner of Earthly Kings, whose Motion therefore is not too quick, and who are therefore wont to have an Harbinger, as Christ hath also, which cannot but Occasion some kind of tarrying. Christ's Spiritual King­dom was thus Ushered in, Mat. 3. 3. much more (then) must his Tem­poral Kingdom be so Attended, because the Glory of this latter will be more Visible. And though Christ's Coming (in this Parable) will be but such an Harbinger, compared with his Personal Coming, yet this fore-runner (compared with it self) will also have its Messenger, when Christ shall come into his Temple, Mal. 3. 1. which Temple is not in being at his Personal Coming, Rev. 21. 22. And thus Elias must first come, Mark 9. 12. untill the ending of whose Ministration, the Bride­groom tarrieth. Poor Virgins would fain have had him come forth­with, but that would not so well have suited his designed Kingly State.

5. That so the Foolish Virgins might be Discovered. Christ alway cometh with his Fan, Mat. 3. 12. and Fullers Soap and Fire, Mal. 3. 2. which they must be brought under, who are not absolutely cut off, [Page 72] as others, Zech. 13. 8, 9. John Baptist laid his Ax unto the Root of Fruitless Trees, Mat. 3. 7, 8, 9, 10. much more will Christ himself unmask all sorts of Hypocrites. This Coming will much resemble that at Last, Mat. 24. 30. and therefore Sheep and Goats will now be severed, Mat. 25. 32. or such as formerly have been accounted clean, Deut. 14. 4. Now, had Christ come at first, these Foolish Virgins had not been known, no more than Carnal Israelites would have been if Moses had not delayed his coming, Exod. 32. 1. There­fore Christ Tarryeth to make his Jewels up, or that Men might Dis­cern between the Righteous and the Wicked, Mal. 3. 17, 18. We should not else have known who of Christ's Followers would have de­nyed him.

6. That so his Coming might be upon a New Covenant-score, or meerly for his own Names sake, which is consulted for, Ezek. 36. 22. And which had not been so Apparent, in Case he had come Then. All sorts of Virgins (at their first going out) were in their Prime, their Lamps were very Trim, and their Affections much let out in way of Prayer and Zeal for Christ. So that his Coming then might have been thought to be Deserved, Men are so apt to Magnifie their Duty; and therefore (possibly) his Coming in that Nick of Time was verily Expected by them with so much Confidence. But he doth choose to tarry till all those Virgins be asleep, that so it might appear to be an Act of double Grace, Zech. 4. 7. viz. with reference to their unwor­thiness at the present, as well as with respect to any Natural Tye that was upon him at the first.

7. To try the Faith and Patience of the Best. Christs Coming is Ushered in by a trying hour, and with respect to all, Rev. 3. 10. The tryal of whose Faith is much more precious than that of Gold, 1 Pet. 1. 7. Now, had Christ come at first, this tryal had not been made: Whereas his tarrying doth Experiment what they will say, as to the Promise of his Coming; whether they will Repent of former Duty, because their Recompence is not so speedy; now they can wait one hour beyond the utmost of their Expectation, how they can bear to be De­rided, because Events are not according to their Hopes; whether their Faith was grounded upon the Scriptures, or mainly upon uncertain Pro­vidences; what they will say, when Israel falls before the King of Ai, in their own Land of Promise? What they will do, when Tempted to deny their Ancient Master? Whether they can believe the Resur­rection of a Dying cause? Or how they can Return (with David) in­to a former low Condition, after their having been Advanced? And how the Valley of Achor (in these latter days) can be a Door of Hope.

[Page 73] 8. That Servants (of a Lower Rank) might have that Opportu­nity, both for their Work and Wages, distinct from that of Sons, which otherwise could not have been effected. As in a Great House, there are some Vessels to Honour, and some to Dishonour, 2 Tim. 2. 20. So Christ hath both his Saints and Sanctified ones, whose Work and Wages are Distinct, both in Respect of Worth and Time. The Lord will give a Banner to them that fear him, Psal. 60. 4. And Judah also shall be employed at Jerusalem, Zech. 14. 14. Such Honour have all the Saints, Psal. 149. 9. But he will first Command his Sanctified Ones, such as the Medes and Persians were, Isa. 13. 3. 17. till when, the Men of Judah cannot be at Jerusalem. And as his Saints shall be Rewarded at his Coming, Rev. 11. 18. So meaner Servants must have their Temporary Gifts before that Year of Liberty, Ezek. 46. 17. There­fore he Cometh not at their first going forth, that so this Difference be­tween his Sons and Hired Servants might be consulted for, whom he will have to be Distinguished.

9. That so the Sufferings of other Fellow-Servants might also be ful­filled; in which regard, those former Sufferers, (who cryed, How long) were bid to Rest yet for a little season, Rev. 6. 10, 11. Christ hath a great Respect for Passive Duty, and till that be Accomplished, he will not enter into his Glory, Luke 24. 26. though some Men's Ex­pectations be thereby Disappointed, v. 21. Yea, those Disciples of a choiser Spirit will also Rejoyce in their Prolonged Sufferings, till that which is behind (of Christ's Afflictions, in their flesh) be filled up, Col. 1. 24. Now, had Christ come at first, John Baptist had not been a Prisoner; and many Late Sufferers would not have come upon the Stage, since grosser Persecutions (or Destructions) will come to a Perpetual end, when Christ shall have prepared his Throne for Judgment, Psal. 9. 6, 7. There would not else have been those Hopeful Prisoners for him to send forth, and render double unto, Zech. 9. 11, 12. when he shall come as King, v 9.

10. The Lord is therefore Slack, (or rather long-suffering) because he is not willing that any should perish, but would have all come to Repentance, 2 Pet. 3. 9. as Paul came not (as yet) to those Corin­thians, from a Design to spare them, 2 Cor. 1. 23. and not from any Lightness, v. 17. The saving of those Samaritans did countervail his Tarrying, John 4. 40, 41. Yea, therefore Paul endured much for the Elects sake, that they might also obtain Salvation, 2 Tim. 2. 10. And those Old Saints might not receive the Promise in their Days, God ha­ving provided some better thing for us, that they without us should not be made Perfect, Heb. 11. 39, 40. Now, had Christ come at first, [Page 74] the Hearts of some Fathers (then) had not been turned to the Chil­dren, unless John Baptist had gone Before him, Luke 1. 17. Nor had his Patience been so apparent, as now it is, unto the utter silencing of those who have not sued out their Pardon in this Respite.

11. To Prove the Spirit of Ancient Persecutors, whether they will be Warned by his Affrighting Messenger, or go on still, unto their ut­ter Extirpation. God's Method is to Usher in Rejection by an imme­diately fore-going Admonition, Titus 3. 10. Since the Beginning of a Judgment is apt to Promise a Souls Return, which Christ is willing to Improve, to shew the Riches of his Mercy. Thus Pharaoh had his Respite, Exod. 8. 15. to try the Nature of his Relenting, v. 8. And Zedekiah's threatning Adversary was Removed, Jer. 34. 21. To try the Performance of that Liberty which he had Promised in his Distress, v. 8. 11. And therefore Christ's Ministration was after John's, Acts 10. 37. to try what Operation his Harbinger's Rebuke would have up­on the Pharisees and Herodians, Mark 9. 12, 13. Nor would it else have been so manifest, that Envious Edom would have so looked upon his poor Distressed Brother, Obad. 12. Or that the Assyrian would have got the Men of Judah's Money, 2 Kings 18. 13, 14, 15, 16. and then Engage against them, v. 17. Or that all sorts of Interests would have Combin'd with Ashur against God's hidden Ones, Psal. 83. 3. 8. who else might have been Built up in the midst of Israel, had they walk'd worthy of their Restauration after an Affrightment, Jer. 12. 15, 16.

12. To shame his own unworthy People, 1 John 2. 28 by frustra­ting their Expectation, Job 6. 20. and to Correct them, by bringing Trouble and no Good, when they did look for Peace and Healing, Jer. 14. 19, 20. He had been oft-times made to Tarry for their Duty, who therefore justly makes them Stay for their Deliverance. They quickly waxed Wan on with a little Liberty, who therefore were remanded in­to Bonds, till better able to bear Enlargement. They were not Thank­ful for what they had, which therefore was thought meet to be with­drawn. A Toleration was sometimes called Monstrous, therefore it is Recalled, till it shall have a better Appellation, and duly General Di­stribution. They had a mind to spare some Goodly Babylonish Gar­ment; therefore though Jericho was fallen before, yet Ai must check them in their own Land. They were exceeding Hypocritical, Isa. 10. 6. therefore they must fall under the Slain; and it is well, if that be all that is to be infl [...]cted, v. 4.

13. To make the Revelation of himself (at last) more Ravishing, and his Continuance Grateful by Reason of his present Tarrying, as [Page 75] warmth is after a tedious Winter, and Meat unto an hunger-bitten Soul. Christ (or the Head-stone) must be brought forth with sho [...]t­ings, Zech. 4. 7. And when he Comes, he means to tarry by it; for though John must Decrease, John 3. 30. yet will there be no End of Christ's increasing Government, Isa. 9. 7. therefore he will consult for more than Ordinary Welcom. Now, that which hath been long de­sired, is most Affectionately Entertained, and like to be most Lastingly Delighted in: Since waiting doth enlarge one's Receptivity, and ga­thereth up the Souls Affections into the Bosom of its Beloved Object, untill that Object doth become the sole Inheriter of its Love. There­fore the Saints shall not grow weary of being ever with the Lord, 1 Thes. 4. 17. because they have been made to wait for his Appearing, 1 Thes. 1. 10. with so much earnest Expectation, 2 Cor. 5. 2.

14. To Fit and Prepare all sorts of Persons for their respective fu­ture Portions at his Coming. Christ waiteth to be Gracious to his People, Isa. 30. 18. and the Damnation of others doth not slumber, 2 Pet. 2. 3. yet doth he tarry till These be fitted to Destruction, and till Those be prepared unto Glory, Rom. 9. 22, 23. Israel's Redempti­on must therefore be delayed, because the Amorites sins were not yet full, Gen. 15. 16. Nor will Christ Bury those Dead, untill some competent Waiting hath evinced that they are Dead indeed. Yea, God's own People were too Hot to Drink at their first going out; they were not fine enough to be then Married; they were too Young to Sway the Scepter, too Private Spirited to be entrusted with a Publick Stock; too High to be Exalted, too Sensual to eat their fill, too Low of Stature to wear Long Robes, too Cholerick to eat Christ's Sweet-meats; indeed too Many to be Feasted, and too too Carnal for a Spiri­tualized Kingdom. But when the Grapes are fully Ripe the Vintage will be Gathered, Rev. 14. 18, 19. And when the Bride is Ready the Bridegroom will not tarry, as till that time he doth, Rev. 19. 7.

15. To shew the Greatness of his Power, in scattering his Re-inforc'd Adversaries, and in Reviving that Work which had been given up for Dead and Buried. As he abode still where he was, John 11. 6. till Lazarus was Dead, v. 14. and had been four Days Buried, v. 39. that his Disciples might Believe, v. 15. and that his Enemies might bear Witness to such a Miracle, v. 46, 47. The Virgins Party was too Po­tent at their first going out, as Gideon's was, who Therefore were not then Delivered, lest Israel should vauntingly impute their being saved to their own Hand, Judg. 7. 2. Therefore Christ tarrieth untill their Power be wholly scattered, Dan. 12. 7. to make them sing, His Holy Arm hath gotten him the Victory, Psal. 98. 1. and not their Sword, Psal. [Page 76] 44. 3. Nor would the Faith of some have been so strengthned by heal­ing what was onely Sick, as by one's being Raised from the Dead; which latter Dives thought (in Hell) sufficient to Convince the greatest Unbeliever upon Earth, Luke 16. 30. Nor doth Christ judge the Beast to be an Adversary strong enough untill the Dragon doth succeed him, whom Pharaoh Typified, and whom God raised up to shew his Power, Exod. 9. 16. Christ sleepeth till the Ship be full of Water, Mark 4. [...]7, 38. But when Senacherib (or Babylon's Assistant) doth threaten L [...]banon and Carmel, 2 Kings 19. 23. Now will I Rise, saith the Lord, Isa. 33. 9, 10. And when all Nations are United against Jerusalem, Then shall the Lord go forth and fight against them, as in the day of Battel, Zech. 14. 2, 3.

16. To Aggravate both Sions Mercy, and her Opposers Judgment by their joynt-suddenness at his Appearing thus unawares. At their first going out the Virgins Generally did Expect him, and so did others, as their Amazing fear did then Evince: therefore Christ tarrieth, de­signing to surprize them all, as they are either Watching, Luke 12. 37. or Sleeping, Mark 13. 36. or Revelling, Mat. 24. 49. at least-wise minding other Matters, Luke 17 28. and not thinking of him, Mat. 24. 44. Which suddenness doth marvellously Affect (according to the Nature of a Dispensation) both in a way of Paining at the very Heart, Jer. 4. 19, 20. and of Rejoycing, 2 Chron. 29. 36. How will the Saints Mouth be filled with Laughter when their Captivity is Re­turned, whilst they are in a Dream, Psal. 126. 1, 2. And how will others be confounded when their inevitable Destruction cometh, whilst they are saying, Peace and Safety, 1 Thes. 5. 3! Therefore Christ doth prolong his Time, that so his unexpected Coming might fill his Peoples Hearts with Wondring, and others with Consternation.

Quest. 3. What are we to Understand by Slumbring and by Sleeping, here? Both as to the Difference that is between them, and as to the Particular Cases which they refer unto.

Answ. I. As to the Difference between these two, it may be con­sidered two ways. Either first, with Respect unto their Nature; and so all know that Slumbring is less than Sleeping, as being but an Entry into the Sleeper's House. A Slumberers Senses are not so fast bound up, but that he can hear some greater Noise, and understand what is said or done, and give some kind of Answer; yea, have some stirring of Affections, and be awakened sooner than he that's fast asleep: Wit­ness the Spouse, whose Heart was then awake, therefore her Sleep was but a Slumber, Cant, 5. 2. because she then could hear the Knock of her Beloved, and understand his Voyce, v. 2. and gave some kind of [Page 77] Answer, v. 3. Yea, had some Moving in her Bowels for him, v. 4. and presently awakened so, as that she arose and Opened to him, v. 5, 6. This shews the Difference that is between them, as to their Nature. Secondly, this Difference may be considered, as to their Use or Appli­cation here, unto those Virgins; which may be double.

1. In a way of Distribution, or so, as that the Foolish Virgins slept, whereas the Wise did onely slumber. And such a Distinction may easily be supposed, since Folly (or Weakness) doth much incline un­to a Deeper kind of Sleep, as is to be Observed in silly Aged People and little Children. Saints are not wont to be so altogether heavy Headed as others are who want their rouzing Heat, and many other Soul-awakening Helps, which Grace affordeth. Saints are (all of them) Children of the Day, 1 Thes. 5. 5. but they that Sleep, Sleep in the Night, v. 7. Christ keepeth his Disciples waking with frequent Jogs, Luke 22, 46. Yea, their own Conscience is an Alarm to them. Slothfulness casts sinners into a deep Sleep, Prov. 19. 15. but Saints have something else to do, Psal. 132. 4. Nor will their Riches suffer them to sleep, like other poor Creatures, Eccl. 5. 12. Therefore this sleep and slumber may be thus Distributed among the Virgins here; which is one way of Understanding them.

2. It may be taken in a way of shewing how sleep at last did seize upon them all, viz. by slumbring at the first, or that they all first slum­bred, and so at last fell fast asleep. As we would not give sleep unto our Eyes, so we should not give slumber to our Eye lids, Prov. 6. 4. The latter of which is but a Needle, which will soon stitch our Eyes together. Therefore Christ bad his Disciples Watch, for fear of en­tring into Temptation, viz. by giving way unto their slumbrings, Mat. 26. 41. Sluggards (both in the Letter and Mystery) plead onely for a little sleep, a little slumber, a little folding of the Hands to­gether, Prov. 6. 10. But we are taught (from what the Virgins have Experienced) to be more Wise, than to crave Liberty of Leaping up unto the Knees in the Ocean. And thus the Difference between these two is briefly Opened, both as to their Nature, and Application.

II. As to the Particular Cases here referred unto, these Virgins may be said to slumber and sleep, as followeth.

1. With Respect to common Principles of Truth and Righteousness, which formerly have been avouched. Time was, when Reason and Scripture-proof have been demanded instead of Major Vote, or meer Humane Authority. A Fundamental Publick Good hath been prefer­red before the most Ancient Custom, Highest Worldly Form, or Per­sonal Interest of any Man whatever. Right Gospel Churches, Truths, [Page 78] and Ordinances, have not been sometime Judged of according to the Flesh, or by the Numerousness of their Abettors, but by Agreement with the Rule. It heretofore hath been Accounted sin to fail in Duty, though Ignorant thereof; or though (at least) one be not Spirited thereunto, but now the Case is altered. There was a general Cry (at first) for Liberty of Conscience in Matters of a Religious Nature, which when some Men had gained for themselves, how did they vili­fie those very Arguments (in others Mouths) and break that Sword in pieces by which themselves had been Defended.

2. With reference unto their sometime Zeal for Christ, and against the Man of sin; subjection unto Commands and Prohibitions in Reli­gious Matters hath been Accounted onely due to Christ, which yet o [...] later Years hath been thought yieldable unto Man without his being Deified. Some Men have separated from those supposed Churches, whose Acts of Office (and consequently their Essence) have been con­fessed valid, which since hath been denyed by them to others, unti [...] the Essence (as well as Purity) of their own Churches be Destroyed. Did some Men ever think they should have been free to swear (by necessary consequence) the Preservation of that Hierarchy which they had formerly Declared to be Antichristian? Time was when such were loth to use Christ's Form of Prayer, who since could hear Humane Im­posed Liturgies; And they who sometimes pressed hard for Purity i [...] Communion, could since endure to walk with those who have returned to their Ancient Vomit, and have not cast them out.

3. With reference unto their Entertainment of Christ's Little ones, such as Time, Truths, and Duties are. Some have been bold (of later Years) to Question the Being of Time-Truths at all, who yet doubt not the Truth of something which scarce had any Being before their Time. Others would grant that Name to be abiding still, but not its Application, save unto what was Fansied and Approved by themselves. Others would yield that Application also, which some contended for, who yet thought other common Truths more Profitable to be insisted on, though little else (but such as these) was sometimes urged by themselves, and such Discourses then were counted-Edifying; yea, very great stress was laid thereon by all the Virgins at their first going out. But since that time succeeding Infants of this Nature have much been over-looked (if not over-layed) by our Sleepers, and their poor Nurses have been Offended sadly.

4. With reference unto their former Courage and self-denyal in the way of Duty. How boldly did these Virgins sometime Talk and Write, unto the Hazard of their All, who since have quarrelled with [Page 79] the very Name of Self-adventuring. Time was when Suffering Ser­vice was thought most Honourable, but since that time, if Active Du­ty be more safe, it hath been set before the other. Christ's Instituted Worship hath been thought worth the loss of Life, but that (of late) was counted Lawful to be Dispensed with, if but Estate or Liberty were by that means endangered. How will some (one day) be asha­med of fearing the Oppressor's Fury, when it shall (tauntingly) be said unto them, Where is the Fury of the Oppressor, Isa. 51. 13? Yea, they who sometimes have not feared many Deaths in the Open Field, have since been frighted from their Duty by a Prison. Nor is it to be wondred at, if waking Little Children be in the Exercise of greater strength than Giants that are fast asleep.

5. With reference unto their sometime Faith and Hope, as to the Bridegroom's Coming. At their first going out how did the Pulpits ring with Babylon's Funeral Sermons! Yea, Civil Constitutions were also threatned with being shaken in pieces, as some then Witnessed; nor was there so much striving (then) against the fifth Monarchy-Prin­ciple, as who should be the Men; Christ's Coming was (at that time) so generally expected. But since that time, where is (said some) the Promise of his Coming, 2 Pet. 3. 4? It is Delayed, saith ano­ther. Mat. 24. 48. We had great Hopes (said some of his Disciples) we Trusted it had been He, Luke 24. 21. But that Expected Child (said others) hath proved a false Conception, Isa. 26. 18. Not so, I hope, (saith Hezekiah) onely there is not Strength to bring it forth, Isa. 37. 3. No, no, (saith Sion) the Lord hath forsaken me, my God hath quite forgotten, Isa. 49. 14. Thus hath there been a Mighty Cry, but yet no Faith on Earth, Luke 18. 7, 8. whilst others of a more Believing Spirit have been for Signs and Wonders, Isa. 8. 18. And if it now be otherwise, 'tis either from some present Dream, or from the Virgins late awaking.

6. With reference unto their former Accurateness, or walking closely with the Lord, as doth become the Gospel. Time was when all our Virgins were very Sober, seeming to be of a serious Spirit, not swal­lowed up in Worldly businesses, willing to hear what might be Offer­ed, Diligent in Religious Exercises, and trembling to think of grosser failings, in point of Practice or Opinion. But since that time how have they fl [...]nted it in Worldly Fashions, making Provision for the Flesh: What Levity hath appeared in their Spirits, and Frothiness in their Discourse? How hath their Cloven Foot United, having Buried their General in their Particular Calling? How have they scorn'd In­struction, at least, to be Reproved? How yawningly hath God been [Page 80] Worshipped, whilst Mammon hath had the Male? Yea, how have Dangerous Errors been Indulged, and Grosser breach of Duty made light of? Thus have the Wiser Virgins slumbred, whilst others have fallen fast asleep.

Quest. 4. What are the Distinct or Proper Signs of slumbring and sleeping?

Answ. I. The Signs of slumbring (suitable to what is in the Let­ter) are these.

1. The slumberers Eyes are closed, who therefore cannot see, unless it be some little glimmering of a greater Light that's just before them: Whereas the wakers Eye is Open, who therefore seeth at a distance, and can discern what is more darkly hinted, by sending forth to meet the Object, and in a way of Prying Observation. But slumberers can­not understand some kind of Truths and Duties which formerly were very plain, save as their present Lustre can penetrate a shut Eye-lid, or not without some more than Necessary Demonstration. Time was when all our Virgins were fully satisfied concerning several things, which since they say are not so clear; the Reason whereof is more to be Lamented, than to be wondred at, viz. The Heaviness of their Eyes, which must be throughly first awakened before they can see the Glory of Christ's altered Countenance, or of those Men who talk of Sufferings, Luke 29. 30, 31, 32.

2. The slumberer's Posture is very much wavering, this and the other way, untill such either be awakened, or else laid down to sleep. Watch­men can stand whole Days and Nights, Isa. 21. 8. but others are tos­sing to and fro; one while enclining to Prophaneness on the Left hand, another while to Right-hand Superstitions; sometimes too forward, and presently fallen back as much behind. Seers may be for Going on unto Perfection, Heb. 6. 1. therefore all kind of Alterations are not to be Condemned: But one may easily Distinguish between the Watch­man's walking and the Slumberer's Nodding; between a Judicious va­riation and Childish instability. When Persons do thus Multiply self-contradicting Motions, or when their Head hath lost its due consistency in Matteres of Faith or Duty, we may conclude them to be slumbring, especially if they have formerly been more Discreet and Fixed.

3. The slumberer's Hand is easily apt to let things go or fall, who thereupon awakeneth, unto his Fruitless sorrow. A watchful Christian is to be known by holding fast that which he hath Received, Rev. 3. 2, 3. especially what is of worth, and of a Brittle Nature, such as are the stedfast Profession of our Faith, Heb. 10. 23. the Confidence of our Hope unto the End, Heb. 3. 6. the Form of sound words, or Scripture-Language, [Page 81] 2 Tim. 1. 13. the word of Christ's Patience, Rev. 3. 10, 11. and every Gospel-Institution, Rev. 2. 25. yea, whatsoever is good and true, 1 Thes. 5. 21. or that good thing (be it what it will be) which is Committed to his care, 2 Tim. 1. 14. But slumberers may soon have such things wrested from them; yea, of themselves (by little and little) they will let fall what hath been sometimes high­ly prized, and then awaken, when in some sence it is too late. How sadly Remiss (of later Years) have the most of Virgins been, as to their Ancient Testimony, the Purity of their Communion, the Savou­riness of their Discourse, their searching after Knowledge, and the like; all which evinceth their having entred into this sad Tempta­tion.

4. Slumberers may Hear, and understand a little, but such are not Affected duly with what is said or done. Such can endure to hear their scruples Answered, their Duty Opened, their Sin Reproved, and yet have no Impression (to any purpose) upon their Spirits. They may have sluggish good desires, and yet have nothing, Prov. 13. 4. because their hands are folded, Prov. 6. 10. there way is as an Hedge of Thorns, Prov. 15. 19. there is (say such) a Lion in the way of Action, Prov. 26. 13. and therefore their desire kills them, Prov. 21. 25. Such may be heard to groan in Prayer, with reference unto some Corruptions, but take no further course to be Delivered: They like such kind of Spi­ritual Food, but that it grieves them to bring their Hand and Mouth together, Prov. 26. 15. therefore such Roast not what they have seem­ed to take in Hunting, Prov. 12. 27. Lord evermore give us this Bread, say such, John 6. 34. but do not eat it, when set before them, v. 35, 36. Whereas a watchful Christian hath his Affections stirring, and is in an immediate fit Capacity for suitable Actings, as in that case of O­pening, Luke 12. 36.

5. Slumberers may sometimes speak, but very simply; witness the slumbring Spouse, whose Answer to her Beloved's Voice was like that of a Child, as if she knew not how to Dress her self, or how to put that on, which was put off, Cant. 5. 2, 3. They seem to Pray in the Spirit, but not with Understanding, not knowing what they say, no more than Peter did, Luke 9. 33. when half asleep, v. 32. They will confess, if such a Rule were followed, God would be Glorified more, yet will they not grant it to be their Duty. Another's Ruining of him­self and Family, (in a common case) will be acknowledged to be his Liberty, but not his bounden Duty, for fear themselves should then be made to Suffer with him. They heartily could wish that all were free to Suffer in such a cause; till when, they Judge it not incumbent upon [Page 82] particular Persons, as if anothers failing might warrant mine. They will Declare compliances with Man's Commands or Prohibitions to be unlawful, and yet themselves persist in such a way. Whereas a watch­ful Christian is to be known by that consistency which is between his Heart and Tongue, his Practice and Profession.

6. Slumberers will oft-times waken, and yet immediately will Nod again, both in the Letter and Mystery. A sudden Light may rouze such up a little, as did John Baptist's Light those slumbring Jews, which made them Skip or Dance a Galliard, though onely for an hour, as the Greek there hath it, John 5. 35. and as his Dispensation (in our Days) hath wrought upon some others, who since that time have slept again. Much more will such be startled with a sudden Noise, such as is that of a Terrible Word, or louder Providential Knocks: All which were soon forgotten by Ancient Israel, Psal. 78. 11. though God had slain some of them, and had Redeemed the rest, v. 34, 35, 36, 37. But most of all, such may be made to look about them when they are struck, or nipt, or Personally (although more gently) touched; as Pharaoh did, when struck with God's own Hand, Exod. 8. 8. but was at his old work again, v. 15. as Ahab did, when sorely nipt with that De­nunciation, 1 Kings 20. 42, 43. but presently Nodded into a greater sin, 1 Kings 21. 2. 4. 13. 16. and as the Disciples did, when touch'd by Christ, Mat. 17. 7, 8. whom he then kept awake, else had they slept again, as at another time they did, so soon as his back was turned upon them, Mat. 26. 43.

7. Slumberers cannot endure some kind of sudden, loud, or dismal Noises. One must begin with such, a great way off, as Nathan did with slumbring David, who else would not have born too sudden a Rebuke, 2 Sam. 12. 1. 7. Such must be gently dealt with at the first, else drou­sie Carnal Israelites will be Disturbed, in case the Trumpet's Voice be very loud, Exod. 19. 16. They must have smooth things spoken to them, Isa. 30. 10. else will they be Offended, as were the Pharisees when Christ spake harshly to them, Mat. 15. 7. 12. Whereas a watch­ful Christian is not surprised with Christ's sudden Knock, Luke 12. 36. but can immediately then say, Loe, this is he, because they have wait­ed for him, Isa. 25. 9. Nor are such Passionately affected with the Loudness of his Voice, because they fain would hear and understand it. Nor is their Head Disquieted with smiting reprehensions, because it is according to their Expectation and Desire, if need requireth, Psal. 141. 5.

8. Slumberers cannot endure the Light, especially in case it be too nigh, too Glorious, or uncertain in its shining. Such will Approve an [Page 83] Open Testimony in Others, or in the General, but not with Respect unto Their Times or Persons; 'tis not the Nature (so much as Near­ness) of that Light which doth Offend them. Such will confess Church-Members should be Saints, but that they should be more than Babes in Christ, is somewhat too Glorious a Discovery for some awakened ones, much more for Slumberers. Such are for Hoping to the End, so long as Providential Grounds are steady; but if those wa­ver, the Light of this Duty is so uncertain, as that it doth Disquiet them, who fain would slumber untill the Day break, without Dispute. Therefore such gladly would have that Light removed till such a Time, and then it will be Acceptable, as Christ was to the Converted Jews, though it was still a burden unto others, who Laboured under a Spirit of Slumber, Rom. 11. 8.

These are the Signs of Slumbering. The Signs of Sleeping are as fol­loweth.

1. Men fast asleep can hardly Hear, and to be sure, not See at all; Sleep being that which bindeth up the Outward Senses altogether; as in this Moral sence it was with those on whom the Spirit of a Deep sleep was poured out, Isa. 29. 10. Such must be loudly cryed unto, else can they Hear no more than Baal did, because (as Elijah said, by way of Holy taunt) He, peradventure, was asleep, 1 Kings 18. 27. Such do not see those Angels who Observe unseemly Gestures in Religious Exercises, 1 Cor. 11. 10. nor how Christ walketh among the Golden Candlesticks, Rev. 2. 1. nor how their shame is seen by others, else would they watch, and keep their Garments, Rev. 16. 15. John saw Christ's Glory, John 1. 14. but so did not the Jews, who therefore slept whilst this Sun shone full in their Faces, Mat. 13. 13. 15. and so it is still, with reference unto his Interests, though one would wonder that People do not perceive the easiness of his Yoak, (compared with that of Satan and the Man of sin) both in Relation to his Spiritual, Ec­clesiastical, and Temporal Kingdom, but onely that their Faces are, as it were, hid from him, Isa. 53. 3. and Eyes are closed.

2. Men fast asleep are apt to Dream, and thereupon to Laugh or Weep, when many times there is no cause, but what is of a quite con­trary Nature, unto the Aggravating of their Grief and Shame when once they come to be awakened. We may conclude those Men to be asleep, who Dream of Eating when they are faint, Isa. 29. 8. who call their Lying Dreams the Word of God, Jer. 23. 28. or who are filthy Dreamers, Jude 8. pretending unto an Interest in Christ, and yet will turn his Grace into Lasciviousness, v. 4. So on the other side, they who were in a Dream when Babylon's Captivity was returned, Psal. [Page 84] 126. 1. and did evince it by their Weeping, when there was Ground for Joy, or when the Foundation of the Second House was laid, Ezra 3. 12. as in a way suitable to that Type, some Old Professors in our days have done, whose very Age disposeth (as in the Letter) to Sleep and Dream. But whilst such sleep at Prayer, they are not wont to Dream of Hell, or how poor Eutychus was likely to have never waken­ed more, Acts 20. 10. Nor are their Affections Exercised according to Substantial Grounds, or as the Case indeed requireth.

3. Sleep makes the Greatest Giant as unactive, and as unable to help himself or others, as is the Weakest Child: Therefore Men of an Active Spirit are described by their not sleeping, Isa. 5. 27. Yea, God himself (when Active for his People) is said to be Awaked, Psal. 78. 65. Till when, Christ's Presence with his Disciples did not profit them, Mat. 8. 24, 25, 26. Nor can his Poverty be prevented who loveth sleep, Prov. 20. 13. Some are as Lions, in point of Strength, provided they be awake; but when the Horse and Chariot are cast into a sleep, Psal. 76. 6. then are the stout-hearted spoyled, and none of the Men of Might can find their Hands, v. 5. Such cannot prevent their Falling down from a Third Loft, though taken up Dead, Acts 20. 9. and never likely to be Recovered but by a Miracle, v. 10. Those Men are fast asleep, whose Arms are folded, Prov. 6. 10. whose Field is over-grown with Thorns, Prov. 24. 30, 31. 33. who do not rise up from the Dead, Eph. 5. 14. who put not their Beautiful Garments on, Isa. 52. 1. or do not awake to Righteousness, 1 Cor. 15. 34. especially at such a Time as this, Rom. 13. 12, 13.

4. Men fast asleep know not what doth befall them, or is done unto them, although in never so Material a Respect. Such may be Robbed of a Rib, as Adam was, (or of their strength) and yet without any apprehended pain, Gen. 2. 21. Yea, such may be deprived of all their former strength, as Sampson was (together with his Locks) whilst Delilah made him sleep upon her Knees, Judg. 16. 19. The Enemy may come and sow his Tares among their Wheat who are asleep, Mat. 13. 25. which will not be rooted again, v. 30. so long as this World continueth, v. 39. Yea, such may have a Dead Child (or one of Satan's Brats) laid in their Bosom instead of one alive; as had that Woman while she slept, 1 Kings 3. 20. Such may be in Danger of being Slain, as Saul was, when fast asleep, 1 Sam. 26. 7, 8. who lost his Spear, and yet he knew it not, v. 21. Yea, such (being softly gone unto) may have a Nail driven into their very Temples, as Sisera had when he was fast asleep, Judg. 4. 21. Those Men are more than Slumberers, who are not deeply sensible (at that [Page 85] very instant) of such like Spiritual Losses and Hazards run.

5. Men fast asleep are apt to be secure, though in the midst of ut­most Dangers; as sleeping Drunkards are upon a top-Mast, and in the midst of the Sea, Prov. 23. 30. 34, and as poor sleeping Jonah was, when the Ship was almost broken, and Heathen Mariners cryed every Man unto his God, Jonah 1. 4, 5. Such have Gray hairs upon them here and there, and yet they know it not, Hos. 7. 9. Feasting and making Merry, when at the very Gates of Death, Isa. 22. 13. The Day of the Lord is Darkness, and not Light to them, yet do they Ignorantly desire it, Amos 6. 18. although not likely to stand at his Ap­pearing, Mal. 3. 1, 2. Yea, such will Eat and Drink, and Buy and Sell, and Plant and Build, untill the Son of Man doth Come, (as in the days of Lot and Noah) unto their utter overthrow, Luke 17. 26. 28. 30. Whereas a watchful Christian is constantly at work with Holy Fear, Phil. 2. 12. not being secure, though in no visible Danger, Job 3. 25, 26. but Trembling in himself when speaking of God's Salvation for his Annointed People, Hab. 3. 13. 16. How would it startle some asleep, could they but see how daily Industrious, and self-suspitious others are, whose work is yet already done, as to the Main there­of.

6. Men fast asleep are apt to be awakened with much Affrightment, upon some rouzing Noise or Accidents; as that poor Jaylor was, who being awakened with an Earthquake, and seeing the prison-doors open, drew out his Sword, and would have killed himself, supposing the Pri­soners had been fled, Acts 16. 26. 27. Such being pricked at the Heart, are subject to cry, with sh [...]icking, What shall we do, Acts 2. 37? Yea, to lay violent Hands upon themselves, as Judas did, Mat. 27. 5. or at least, Desperately to say, with Cain, My sin is greater than that it may be forgiven, Gen. 4. 13. as the Margin there hath it, and as the same Hebrew words are elsewhere rendred, Psal. 51. 5. Gen. 50. 17. Exod. 10. 17. And if Judge Felix Trembled when Paul, a Prisoner, did but Reason at his Bar concerning the future Day of Judgment, Acts 24. 25. much more will such be startled, when awakened out of their present sleep, Dan. 12. 2. and made to appear before Christ's Judg­ment-Seat, 2 Cor. 5. 10. to receive their dreadful Sentence, Mat. 25. 41. And in the mean time Chri [...]t's Coming (as a Bridegroom) in the Night, will [...]e (in such Men's Apprehensions) like that of a Thief, Rev. 3. 3. or as if he came onely to steal and kill, and to destroy, John 10. 10. Whereas a watchful Christian can bear Convictions without Astonishment, Ezra 10. 2. and will have Confidence at Christ's Ap­pearing, 1 John 2. 28. being able immediately to Open to him when he shall come and knock, Luke 12. 36.

Quest. 5. How are we to Interpret that word [All] with refe­rence unto the Virgins, & their being over-taken with this Temptation?

Answ. This word [All] is of a Diverse Acceptation, of use to be Observed.

1. It sometimes signifieth some of All sorts, where there is any Distri­bution made, as of these Virgins into Wise and Foolish. Thus Christ is said to have tasted Death (with reference to its special Benefits) for All or Every Man, Heb. 2. 9. as he did sometimes heal All Sicknes­ses, and Every Disease among the People, Mat. 4. 23. That is, some of All sorts, or all Manner thereof, as it is there Translated, which is the same Greek word as in the other place. Thus also [All the World] is sometimes used; as when John (Writing to the Jews) calls Christ a Propitiation, not onely for Their sins, but also for the sins of the whole World, 1 John 2. 2. viz. for some of All sorts, both Jews and Gentiles; which Gentiles (Distinct from Jews) are sometimes cal­led the World, Rom. 11. 12.) and not with respect to Every indivi­dual in the World, since Christ is onely a Propitiation through Faith, Rom. 3. 25. which Faith All Men have not, 2 Thes. 3. 2. In which sence also Christ lightneth every Man, John 1. 9. if meant of Spiritual Light, since some have not the Spirit, Jude 19. But [All the Vir­gins] in my Text, is meant of more than some of All sorts.

2. By this word [All] sometimes the whole (or Every Individu­al) is intended, without the least Restriction or Limitation. Thus All (as in the Greek) or whosoever believeth in Christ, shall not pe­rish, John 3. 15. and thus the Promise is sure to All the Seed which is of the Faith of Abraham, Rom. 4. 16. And thus All Israel (in the Let­ter) shall at last be saved, Rom. 12. 26. Thus also is Marriage Ho­nourable in All, without excepting any, in competition with Fornica­tion, Heb. 13. 4. And thus All Scripture (and every part thereof, unto a word or syllable) is given by Holy Inspiration, 2 Tim. 3. 16. But as the former sence was too Restrictive, so is this Second too Com­prehensive to be intended in my Text; as if All Virgins or Professors (not any one excepted) are then asleep, or slumbring, since there would else be no room for any Watchers, nor consequently such whom Christ will then serve, which yet is intimated, Luke 12. 37. and by such Watchers this very Cry at Mid-night seemeth to be made; therefore All will not be asleep, in that sence.

3. The word [All] is oft-times put to signifie the Generality; as All Judea went out to John, Mat. 3. 5. And as those walked in All God's Ordinances, Luke 1. 6. and as the Gospel went into All the Earth, Rom. 10. 18. &c. In which last sence, these Virgins (All of them) are said to sleep and slumber.

The Ground and Reason of which General sleep may be, as unto God, That so the Lord might thereby Humble the Generality of Pro­fessors, at such a Time. And thus was David's Covenant (partly) Ordered, 2 Sam. 23. 5. that none should then seek after God, Psal. 14. 2. as his Dispensation was a Type of Christ's, Rom. 3. 11. and as with reference unto Christ's Spiritual Kingdom, so with Respect un­to his Temporal Redemption also, Ezra. 20. 44. by turning their Cap­tivity, who then were sleeping, or in a Dream, Psal. 126. 1. as it is with sinners when Christ first gives them Light, Eph. 5. 14. Nor can his People's Pride be more effectually prevented, than by their slumbring at such a time; since by that means there is no visible Difference be­tween the Wise and Foolish, and since they fail in the Predominant Duty of such a Time, and which they have been so eminently fore­warned of by Christ himself, Mark 13. 35, 36, 37. And thus, when All have sinned, the freeness of their Redemption is consulted for, Rom. 3. 23, 24. or when the Deliverer of Sion shall turn away ungod­liness from Jacob, Rom. 11. 26. finding them (at that time) in Blind­ness, v. 25. or Labouring under that Spirit of slumber which he hath therefore given them, v. 8. But as to Means, or Second Causes, the Reason of this General sleep, is, because,

1. Christ Cometh in the Night, 2 Pet. 3. 10. and the Cry is made at Mid-night, Mat. 25. 6. As Typically of Old in Egypt, Exod. 12. 29. which Night is thought to be no Time for work, John 9. 4. but General sleeping, 1 Thes. 5. 7. and though some Rise up early, and others sit up late, Psal. 127. 2. yet All are wont to be asleep at Mid­night: So that the very Season is one Reason why this Temptation is so Epidemical. Now, who would have imagined (according unto com­mon Rules of Judging) that such a Friend, a Saviour, and much more a Bridegroom, should Order his Coming at such a Time? Especially since he was confidently Expected the Day before? Yea, one might be apt to think that Work or Labour, should onely be expected (from Man) untill the Evening, Psal. 104 23. by vertue of God's Appoint­ment, and that his sleep might then be warrantable, since, when the Night cometh, no Man can Work, John 9. 4. 'Tis true indeed, this holdeth not in Moral Cases, or when a Particular Exception is expresly made; but drouzy Heads are easily thus made to sleep when Satan rocks them.

2. Because of so many bad Examples set, the sorce whereof is greater than that of Precepts, since these do onely Teach, whereas the other, (viz. Examples) Draw, especially in sinful Cases. Most Men will rather go out of their way than lose their Company; as Joash did (with [Page 88] reference unto his evil way) so long as good Jehoiada Lived, 2 Chron. 24. 2. And as more do out of Christ's way on that Account, since so­litariness doth more Afflict (the Generality) than Disobedience. Now, here is no want of sleepy Presidents, with reference unto all sorts of Virgins: and if a little Leaven be so dangerous, 1 Cor. 5. 6. much more will half Mankind (viz. the Woman) encourage the other half (viz. the Man) to follow that Example, Gen. 3. 6. and when All go astray, the Priests themselves will hardly stay behind, Ezek. 44. 10. 'Tis like, these Virgins fell not All asleep at once, but Nodded one after another, untill the last was over-taken also, because she had not one Companion left to keep her waking; as poor Elijah ran for Company, when fansying himself to be alone.

3. Sleep is the Natural Effect of certain Causes, which Antecedents being General, the Consequent must needs be so, according to the Or­dinary course of Nature; and this is Principally the Reason why this Temptation doth Generally so prevail (at such a time) upon these Virgins. Sleep is Occasioned (as in the Latter, so in the Mystery) sometimes from Weariness, Judg. 4. 21. Sometimes from having nought to do, Prov. 19. 15. Sometimes from Fansied security, Luke 12. 39. Sometimes from having Nought to lose, Eccl. 5. 12. Some­times from Sensuality, Joel 1. 5. And sometimes from a Swoon, Mat. 9. 24. All which meet here, with reference unto these Virgins. They have been lately wearied with the greatness of their way, from Canaan to Assyria, Isa. 57. 9, 10. They have been Slothful, in hiding that Talent, which should have Publickly been improved, Mat. 25. 25, 26, 27. They were Secure, as in the Days of Lot and Noah, Luke 17. 26. 28. 30. Yea, they were Spiritually poor, which made them careless, Rev. 3. 17. They have been very Sensual, Mat. 24. 38, 39. Yea, they have fall [...]n into a Spiritual Swoon, and must be awakened from some kind of Death by the sound of the Seventh Trumpet, Rev. 11. 15. 18. No wonder then, if Sleep hath been so General, the Causes of it having been so too.

Quest. 6. What Influence doth Christ's Tarrying lend unto the Vir­gins Slumbring?

Answ. 1. Because Sleep is very Natural, yea, unto Christ's own Disciples in his Absence, especially in Spiritual Respects, as some­times in the Letter, Mat. 26. 40. Whilst Adam was alone, his sinless Nature was inclined to Sleep, Gen. 2. 20, 21. And much more is the Old Man subject thereunto, save as the Second Adam bids that sleeper to awake, Eph. 5. 14. Christ is that Sun, upon whose Setting, or with-drawing, Man Naturally falls into a slumber, and is apt to sleep [Page 89] the sleep of Death, save as his Eyes are so enlightened, Psal. 13. 3, Christ sets the Soul on work, who else is Idle, Mat. 20. 1. 6, 7. And slothfulness will quickly cast one into a Deep sleep, Prov. 19. 15. Now, whilst the Bridegroom tarrieth, his quickning Influences are with­held more than before they were; and if he abideth still, though but two days, John 11. 6. his very Friend sleepeth, untill he goeth to awake him, v. 11.

2. Because Satan is then most busie, who hath the greatest Skill (next unto God himself) of casting poor Creatures into a slumbring Frame. He knows what is intailed upon Watchers at such a time, Luke 12. 37. 42. who therefore will Then be sure to be at Joshua's Righthand, resisting him, Zech. 3. 1. when likely to be cloathed with Change of Raiment, and with a fair Mitre upon his Head, v. 4, 5. He also knoweth how sadly the Sleeper's House will then be broken through, Luke 12. 39. and what Temptations such will be exposed unto, both in respect of Sin, v. 45. and Suffering, v. 46. especially Professors, or such as know Christ's will, and yet are careless, v. 47. He also hath his Songs and Cradles, and Soporiferous Applications wherewith to make men sleep, as Delilah did her Sampson, Judg. 16. 19. And though Christ doth prolong his Time, yet Satan then knows his Time is short, which makes him Rage the more, Rev. 12. 12.

3. Christ's Tarrying Occasions Grief, and Grief Occasions Drou­siness; therefore the Virgins slumber, if Christ be absent, especially when he Tarrieth. It is so in a Spiritual case as it was with Israel, who were for the making of other gods, when Moses (who was a Type of Christ) Delayed his coming down out of the Mount, Exod 32. 1. It was so in the Letter, when sorrow made those Discipl [...] sleepy while Christ was absent, and with respect unto his sad expected ab­sence afterward, Luke 22. 45. And if his going from them (for the Comforter) so fill'd their Hearts with sorrow, John 16. 6, 7. much more the Hope of his Return, when it is deferred, will make the Heart sick, Prov. 13. 12. and consequently, the Head exceeding heavy. Many of our Virgins eyes were ditted up with dirty Tears, and they have Cryed themselves asleep, as Children oft-times do, when left alone in some dark Room, and partly from Vexation.

4. No Man Precisely knoweth when he will Come, or whether some awakening intimations of it be not meer Delusions, which addeth weight unto the former Heaviness, and doth encourage slumberers to be secure. Some ask, How long, Rev. 6. 10? but none can absolutely tell, Psal. 74. 9. whether it will be at Even, or at Mid-night, or at the Cock Crowing, or in the Morning, Mark 13. 35. This Day and Hour [Page 90] being hid [...]m Angels, Mat. 24. 36. and from the Son himself, Mat. 13. 32. as he is Man. Yea, many false Alarms also are fore signified, which we are bid to take heed of, Mark 13. 21, 22, 23. And to be Sober as well as Vig [...]lant, with reference unto the end of all things be­ing at hand, 1 Pet. 4. 7. Now, when poor Samuel (in the Night) is wakened with an uncertain Call, he may be easily perswaded to lye down again, 1 Sam. 3. 4, 5. And Passionate Jehoram (in such a Case) will roundly say, What should I wait for any longer, 2 Kings 6. 33.

5. Such onely think (at first) to slumber, but not to sleep; or onely to sleep a little, but hope to waken before his Coming; or that they shall awaken presently, and soon be ready, upon some timely presumed. Notice of his Coming: All which help forward this Tempta­tion while he tarrieth. Sin is Deceitful, stealing upon some (as sleep doth) by degrees, who onely meant to slumber or dally with its Tempta­tions: Others Design a down-right sleep, but onely of so long conti­nuance, trusting that Conscience will awaken them at such an hour of the Night: But he that saith in his Heart, My Lord delayeth his Com­ing (the same Greek word that is in my Text) will take his fill of sin­ful sleep, Mat. 24. 48, 49. especially when such are furnish'd, as these Virgins are, some of them with Oyl in Vessels, and all with Trim­med Lamps, who therefore doubt not of being Ready. So that the Bridegroom's tarrying must needs Occasion the Virgins slumbring.

Ʋse. 1. From the Bridegroom's tarrying we may Observe, the Christ's Affections (the strongest of them, viz. his Conjugal Affecti­ons) are absolutely under his own Command; though he now cometh also to [...]ecute his Vengeance, Isa. 61. 2. which is another very strong Affection. He is the Lord of Anger, as the Hebrew hath it, which is Translated Furious, Nahum 1. 2. and doth evince it by his slowness thereunto, though great in Power, and of an Holy Nature, and much provoked by his Enemies, v. 3. He also loves the Dispensation of his Coming, which therefore is oft-times called his Bride: Yet is he not thereby Transported to out-run his Father's Time, though strongly ur­ged by all his Paranymphs, or Bride-maids earnest Expectations. True Holy Zeal is no way inconsistent with due Sobriety, whatever some may Fansy; but turbulency in Affections is one sad sign of their being Carnal, though fixt upon a Spiritual Object. When Tempted to be Impetuous, let us [...]emember Christ, and that they who are his, have Crucified such Affections, Gal. 5. 24. as is their Duty, Col. 3. 5.

2. If all the Virgins be asleep (at least-wise slumbring) at such a time, we then may hence conjecture at the Reason of what hath been [Page 91] to be Observed among the Churches and Professors of later Times, unto some Men's Amazement, supposing this Parable to have such a refe­rence, as ha [...] been with Sobriety suggested. Some have admired that Men pretending unto Light and Conscience should be so Blind, so wa­vering, so apt to let their Duty fall, so little Affected with what they Understood, so Childish in their Reasonings, so oft Relapsing into the same Temptation, so utterly unable to bear plain dealing, and so Of­fended with some kind of Light. Whilst others have been stark Deaf, affected strangely with ungrounded Fansies, unable to Resist the Weak­est Adversary, not knowing what did befal them, yea, very secure in greatest Dangers, and marvellously affrighted with what in its self hath been a Mercy. The Reason whereof hath been their being all asleep, which is not so obvious in a Spiritual sence, as in the Letter, else should we not so much have wondred at these Appearances.

3. We now may see what little cause we had to be Offended with the Dis-appointment of our sometime Expectation, since Christ had told us of his tarrying, after the Virgins first going forth to meet him. Some have been therefore apt to Question wholly, whether that was He, be­cause they trusted he would have then Redeemed Israel altogether, Luke 24. 21. But on we Fools, and flow of Heart, to believe all that the Prophets have spoken, v. 25. Ought not Christ to have suffered these things (after his being Proclaimed King) and then to enter into his Glory, v. 26? Our failing at this Day is sadly Aggravated by that Re­cord, and by Christ's own Prediction here (added to those of Old) according to what hath come to pass. Let us with shame acknowledge our former In-advertency, and not persist to Question the Near ap­proaching of his Name, because of that, which is indeed one Promising Sign thereof; viz. his Tarrying beyond the Time Expected.

And since the Bridegroom's tarrying Occasions sleep, by those fore­named Influences thereby Ministred, these following Considerations may be of some Preventive Use, by way of Counterpoise.

1. Let us Remember, that all this while we have been meerly Ex­ercised with the want (or rather the Delaying) of a Priviledge, and of a Lower Nature onely. Christ's Spiritual Presence (and our Com­munion with his Grace or Peace) hath not been necessarily denyed unto us, by Reason of this late Dis-appointment: Yea, such Commu­nications might have thereby abounded, had we been Watchful in such a Trying Hour, since in his absence, the Comforter is promised to sup­ply his place, to our Advantage, John 16. 7. 'Tis not Christ's fault, but ours, if the Quintessence of Outward Liberty be not enjoyed by us in Soul-Enlargements; since, if the Father was to be seen in Christ, John [Page 92] 14. 9. much more Christ's Quickning Presence is in the Spirit, and without which his Flesh would profit nothing, John 6. 62, 63. Now, shall we cast away these choiser Influences (as Sleepers do) meerly because we yet have not what is of far less worth? What clearer Evi­dence can there be of Childish Folly and Mercenariness in our Profes­sion, than to Despise Christ's Peace because of Worldly Tribulations, and to desist from bounden Duty for want of Present, or immediate Pay?

2. It seems Christ waiteth also, as this his Tarrying doth import; Expecting, till his Enemies be made his Foot-stool, Heb. 10. 13. And shall not we then Watch with him one Hour, Mat. 26. 40. especially when bid to do so, v. 38? His bare Command should satisfie a [...]riend, John 15. 14. a Lover of him, John 14. 15. much more his Practice, John 13. 14. especially with reference unto the same Time, as well as Thing; as [...]n this case it is. Shall we not take that Yoak upon us, (and count it easie also) wherein himself is willing to be a Partner, Mat. 11. 29. 30? Those are Proud Servants, who will not Help their Lord, by lifting at the Other (and Lighter) end of any Burden. Yea, he is Suffering all this while; and is it not a shame for his Disciples to fall asleep, whilst he is sweating, as it were, great drops of Blood, Luke 22. 45? Especially since he hath signified his being then at Prayer for Peter also, and the rest, v. 31, 32. who formerly had continued with him in his Temptations, v. 28. but now could neither Pray for him, nor for themselves, being fast asleep, v. 46.

3. Christ also tarrieth, for our Advantage, as hath been shewn: And shall we then so ill requite him, as at that very Time to Grieve him by our sleeping? He thereby doth design the Actuating of our Graces; shall we then let those Habits sleep, as if we had a mind to cross him? This Respite is vouchsafed for our Dressing; and shall we onely then improve it in putting off our Cloaths for sleep? How sadly did it ag­gravate the case of Saul and Eli, that they should sin just when God was Establishing the one Man's House, 1 Sam. 2. 30. and the other's Kingdom, 1 Sam. 13. 13. How will it vex awakened Virgins, to think how ill they have Rewarded Christ and their own Souls by slum­bering at such a Time, as doubtlessly it did King Joash, who stayed his own Hand, when God had given him leave to smite his Enemies untill they were consumed, 2 Kings 13. 18, 19. This Trying Hour is that wherein more work might have been done than all the Day before; and trifling now, may prove more Dis-advantaging than any of these sleep­ers Dream of, whose utmost Diligence afterwards will not Redeem what Now is Lost.

[Page 93] 4. He will Come certainly at last, Hab. 2. 3. and unawares on them who are not Watchful, Luke 12. 45, 46. and this all are fore-warned of, on purpose to prevent their sleeping. In case the Lord were not to come, that slothful Servant would be the Happiest Man: Or if one might be sure to be awakened in due Time: Yea, sleep might be more Pleasant (though no whit safer) if this had not been sounded in our Ears, which one would think, should make the Virgins startle, how­ever others may sleep securely who know it not. Now, it might break poor Sampson's Heart, that he should sleep till his Hair was cut, and then awaken with that sad word, Th [...] [...]hilistines be upon thee, Judg. 16. 19, 20. especially he having Twice been warned before, v. 9. 12. When apt to slumber, let that be sounded in our Ear, The Bridegroom is upon you; whose sudden coming unto Sleepers may be of sadder consequence than that of the Philistines was to [...]mpson. And if this were of Ancient Use, Mark 13. 35, 36, 37. much more to us, on whom the End is near approaching.

5. We may be sure (upon Substantial g [...]unds) that Christ will come as soon as may be, or that he will tarry no longer than he needs must. There are some Watch-men upon Jerusalem's Walls which ne­ver hold their Peace, and who are bid to keep no silence, nor give him Rest, till he Establish her, Isa. 62. 6, 7. And his Elect do Generally make an heavy Cry, whom he will therefore speedily avenge, although their Faith is gone, by his long bearing with them, Luke 18. 7, 8. Yea, his own Interest doth put him on upon a three-fold score; Partly, be­cause that Dispensation is his Bride, whom none can Love more than the Bridegroom doth; and therefore he onely tarrieth till all things are made ready for the Marriage, Mat. 22. 4. Partly, because he com­eth as an Avenger upon his Wicked Adversaries, which is an case unto his Heart, Isa. 1. 24. And therefore he will not long be burthened. And Partly, because he all this while is in a Suffering state, as to his Name and Interests, and such a blot will suddenly be wip'd away. Therefore we may conclude his Coming with utmost speed, and so keep Waking.

6. H [...]s Coming as a Bridegroom; (in these our Days,) cannot but be exceeding near, from all those Plausible fore named Grounds, (both Scriptural and Providential,) by which the Virgins were all encoura­ged to Expect him at their first going forth. And unto which I now shall add One more, which is (to [...]e) a Demonstration; viz. Be­cause that Dispensation (with reference unto its Present setting up) was manifestly (of later Years) The Truth of such a Time; since it Then was the Onely Truth opposed by Worldly Powers, and meerly [Page 94] in regard of its being then to be set up. Now, Worldly Powers will alway Persecute some Glorious Truth of Christ or other; such as (by way of Eminency) Time-Truths are: Therefore this having been the Onely Butt of Persecution, (and with Respect unto its Present Ex­altation) 'tis thereby Evidenced to have been The Truth of such a Time; and consequently to have been speedily to be Advanced, since else (in such a Respect) it could not be a Truth. Which might have kept us Waking.

Quest. 1. How will the Bridegroom come, [...] as to the Kind and Manner of his Coming?

Answ. As to the Kind thereof (and meerly with Respect unto his [...]mporal Kingdom) there is a Diverse Coming mentioned in the Scripture.

1. There was a Typical Coming in David's Time, Psal. 40. 7. in whom Christ came to Do and Suffer his Father's Will, Heb. 10. 7, 8, 9. and doth now Reign accordingly, though more invisibly at the present, Heb. 2. 8. and with Respect unto his Father David's Throne. To which may be referred what of that Typical Nature was Before, when Christ did first set up his Temporal (as well as Spiritual) Kingdom in the World, Deut. 33. 2. and when that Kingdom was Restored af­terwards, Zech. 2. 10.

2. There was a Coming (afterwards) by way of Shew or Emblem, [Page 95] when Christ was Transfigured upon the Mount, Mat. 17. 1, 2 which seemeth to be that Coming in his Kingdom, which some there stand­ing should not taste of Death untill they saw, Mat. 16. 27, 28.

3. There also was a Coming in the days of Constantine, when Christ did first Erect his Temporal Kingdom, Rev. 12. 5. to Recompense his Faithful Servants, Rev. 7. 17. and Execute his vengeance upon others, Rev. 6. 16, 17.

4. There will be also his Coming as a Thief, Rev. 16. 15. when Israel (or the Eastern Kings) shall be Converted, v. 12. to whom shall come the first (or chief Dominion that ever yet was, Mic. 4. 8. who shall be All Righteous, Isa. 60. 21. but yet not Perfect; there­fore that also will be but for a Time.

5. There will be his Second Appearing at the last, without sin, Heb. 9. 28. which therefore must needs be Personal, or in his Humane Na­ture, wherein he sometimes bare the sins of his Elect, 1 Pet. 2. 24.

6. But then there also is a Precursory Coming, which last is Princi­pally intended in this Parable, as hath before been hinted.

Thus will Christ's Temporal Throne have six steps up into it, as So­lomon's had of Old, 1 Kings 10. 19.

The Manner of which Precursory Coming will much Resemble that of his Personal Coming, and the rest, as in these following Particulars will appear.

1. His Coming will be very sudden. When his Enemies will be secure, 1 T [...]s. 5. 2, 3. Mat. 24. 49. 50. Luke 17. 28, 29, 30. When the Foolish Virgins think there's time enough to Buy Oyl in, Mat. 25. 10. When former Signs will not be seen, by Reason of their Dis-con­tinuance, Psal. 74. 9. 2 Pet. 3. 4. When his Elect abound with un­believing Cries, Luke 18. 7, 8. When there will be great Mountains in his way, Zech. 4. 7. the Mount of Olives to be divided, Zech. 14. 4. and none shut up or left in Israel, Deut. 32. 36. This rotten Old House will fal [...] in a Calm, despised fore-warnings will thus be punished, his former tarrying will thus be recompensed; he then hath nothing else to do, but just to come; thus will he amaze the World, and thus hath he consulted for the need of Daily Watching, Mark. 13. 36.

2. His Coming will be with a dreadful Earthquake, Zech. 14. 5. Valleys will be Exalted, and Mountains Level'd, Isa. 40. 4, 5. The Old Heavens will pass away, and the Earth be burnt up, 2 Pet. 3. 10. and New Created, Isa. 65. 17. The state of things will be dissolved, and yet not Ruined, Psal. 75. 2, 3. He then will tread the Wine-press of the Almighty's wrath and fierceness, Rev. 19. 15. till blood come unto the Horse Bridles, Rev. 14. 20. Michael and the Dragon will [Page 96] then try their utmost; the Trouble then must needs be great, Dan. 12. 1. And if the Beast's Full (before) was shaking, much more will Satan's be so, Rev. 12. 8, 9. Christ will then come to Judgment, Rev. 11. 18. the Name whereof made Felix tremble. And this will be a Time of Restitution, Acts 3. 21. and therefore of much Commotion. Yea, all must be done in a little time, which cannot be without a mighty noise. See therefore to your standing, Luke 21. 36. and flee away from Babylon, Jer. 51. 45. as far as Azal, or separation, Zech. 14. 4, 5.

3. His Coming will be with Clouds and Darkness, Psal. 97. 2. as to the Justifiableness of several things, according to a common Rule of Judging. Israel will then be as the Dew which tarrieth not for Man, Mich. 5. 7. but readily will Publish that word which God himself gives forth, Psal. 68. 11. The Temple and City Walls will not depend up­on a fresh Humane Command, Ezra 5. 3. but will be pleaded by an Ancient Order, v. 11. 13. which was Divine, Ezra 1. 1. That Day of the Lord will be upon every one that is Lofty, Isa. 2. 12. the spoil­ers will then be spoyled, Ezra 39. 10. the Judge will pull down and set up at pleasure, Psal. 75. 7. the Solitary shall be set in Families, Psal. 68. 6. and out of Judah shall come every (so called) Oppressor, Zech. 10. 4. This King's High-way will not be Common, but where there none was wont to be, for his Redeemed, Isa. 35. 8, 9. as it was of old, Psal. 77. 19, 20.

4. Yet Righteousness will be his Habitation, Psal. [...]. 2. which will sustain him, Isa. 59. 16. As to his making war with some, Rev. 19. 11. and his Redeeming others, Isa. 1. 27. Israel's Nobles shall be of Themselves, Jer. 30. 21. which is but Righteous, according to the Chaldeans Principles, Hab. 1. 7. They shall be Righteously Redeemed for Nought, because they were so Sold, Isa. 52. 3. No Weapon shall prosper any more against the Just, the Servants of the Lord, which will be both their Heritage and Righteousness, Isa. 54. 17. Christ shall then Reign, Rev. 11. 15. and he in that respect will then be called a Righteous Branch, Jer. 23. 5. for unto him it appertaineth, Jer. 10. 7. whose Right it is, Ezra 21. 27. God's Law (viz. the Light of Na­ture and the Scriptures) will be the Rule; for he will then Magnifie his Law, and for his Righteousness sake, Isa. 42. 21. Saints then will walk in the Name of the Lord their God, which is but Just, since others Judge it to be their Right, Mic. 4. 5. Babylon shall be Rewarded, as the hath Rewarded others, Rev. 18. 6. and Saints shall have double for their shame, Isa. 61. 7. both which are Righteous, 2 Thes. 1. 6, 7.

5. His Coming will be variously Represented by Men of Differ in [Page 97] Spirits. Some will suppose him to be John the Baptist, Mat. 16. 14. But others will more confidently say, Loe, this is He, Isa. 25. 9. And Blessed is the People that know the (Seventh Trumpets) joyful sound, Psal. 89. 15. Some will be Angry, Rev. 11. 18. and oppose him Psal. 2. 1, 2. as the Philistines did David, 2 Sam. 5. 17. but others will de­sire him, Hag. 2. 7. Some will then stumble, and thereby be ensna­red, Isa. 8. 14. but others will call his saddest Executions Righteous, Rev. 16. 5. and blessed is he that is not Offended in him, Rev. 15. 3. Some will then Sing, whilst others shall Cry for sorrow of Heart, Isa. 65. 14. Some will give Glory unto God, Rev. 11. 13. Indeed who shall not fear him, and Worship before him, Rev. 15. 4? Yet others will not Repent to give him Glory, Rev. 16. 9.

6. His Coming will be with Glory, Riding in the Heavens, by his Name Jah, Psal. 68. 4. and being thereby Declared to be the Son of God, Psal. 2. 7. His Harbinger hath been astonishing, as Luke 3. 15. much more himself will be so, as of Old, John 10. 41. Kings will then shut their Mouths at him, Isa. 52. 15. and Heathens will bow unto his Scepter, Isa. 19. 18. A New Earth and Heavens (or Glo­rious Dispensation) will be Created, Isa. 65. 17. wherein all sorts of Persons shall then share, v. 20. The Lu [...]tre whereof will be set out by that sad state of things immediately before, Psal. 32. 5. The Spirit also will then be poured sorth, Isa. 32. 15. whose Fruits will be unto his Praise and Glory, Phil. 1. 11. He will then come with all his Saints, Zech. 14. 5. most Gloriously attired, Zech. 3. 4, 5.

7. The Glory of this Coming will be Low at first. Babylon will then be taken at one end, Jer. 51. 31. Israel's last. Enemies will first be Ruined in some Isles, Ezek. 39. 6. Glory to the Righteous will first be heard from the utmost parts of the [then] known Earth, Isa. 24. 15, 16. The first Ruler in Israel will be from Bethlehem Ephratah, or Fruitful House of Bread, Mic. 5. 2. when the Assyrian is in that Land, v. 5. The Tents of Judah (in competition with the Glory of David's House) will first be saved, Zech. 12. 7. The Sanctuary waters will first be to the Ankles, Ezek. 47. 3. The Tenth of the City will onely fall at first, Rev. 11. 13. and more will follow after, Rev. 16. 19. But the Stone will become a Mountain, Dan. 2. 35. The Grain of Mustard­seed will grow Exceedingly, Mat. 13. 31, 32. His Temporal King­dom will increase, as did, and doth his Spiritual.

8. His Coming will (in some sence) be Once for All, though with some kind of Circumstantial variation, as to the Measure, Place, and Manner of his Appearing. The Seventh Trumpet will continue untill the Last Trump shall sound, Rev. 16. 17. The Gentiles Glory will [Page 98] increase untill their Fulness be come in; upon whose Degeneration (then) Christ's will Translate that Kingdom to the Jews, Rom. 11. 24. untill his Coming to Reign in Person, when Jews and Gentiles shall have fulfilled their Course. But Antichristianism will have its deadly blow at first, for all the last Plagues are killing. And Grosser Persecutions or Destructions will come to a Perpetual End, wherever Christ hath once set up this kind of Throne, Psal. 9. 6, 7. And thus the Saints Dominion (once begun) will be for Ever, Dan. 7. 27. passing from them to Christ himself, and thence at last unto the Father, 1 Cor. 15. 28.

Quest. 2. What's meant by this Word, Behold, with reference to his Coming?

Answ. 1. Behold sometimes imports Presentiality, as John 1. 29. And thus he Cometh when the Cry is made, viz. soon after; there­fore 'tis said, he Cometh; not that he Will Come. The Time of this Cry doth clearliest hint his near Approach, which therefore is to be Studied and Observed. Time was, when it was Dangerous to reckon his Day at Hand, 2 Thes. 2. 2. And when the Seventh Angel begins to sound there will be Time no longer, Rev. 10. 6, 7. But a little be­fore that Time it will be said, Behold he Cometh. There will be Time After that for all the Virgins to Trim their Lamps, for some Discourse between them concerning Oyl, and for the Foolish Virgins going out to Buy it; bu [...] not for their Return before his Coming, Mat. 25. 6, 7, 8, 9, 10. And if (as some conceive) this Cry hath been already made, 'tis near indeed.

2. It sometimes hinteth Obviousness, or Easiness to be Discerned, John 11. 36. Of such a Nature is his speedy Coming then unto an Open and Observing Eye. Christ here affirms it, whose Name is True, Rev. 3. 7. and therefore he hath bid it should be Written, Rev. 21. 5. His Harbinger is come already at their first going forth; therefore himself cannot be now long after. The Signs hereof had been befo [...], Luke 21. 25, 26. whose very beginning called for our looking up, v. 28. His previous work is then Dispatch'd; and he is not slack as Men count slackness, 2 Pet. 3. 9. This Cry concludes the Second Woe; and then the Third comes quickly, Rev. 11. 14. Some will not yet see, but they shall see unto their shame, Isa. 26. 11. being willingly Ignorant, 2 Pet. 3. 5.

3. It also hinteth In-advertency, as Mat. 7. 4. And therefore these Virgins are bid, Behold. Some have no mind to see that Object, it so Affrights them to hear of Judgment, Acts 24. 35. Others do not believe for Joy, Luke 24. 41. nor can they hearken for present Anguish and cruel [Page 99] Bondage, Exod. 6. 9. especially when this increaseth, Exod. 5. 21. after the raising of their Expectations, Exod. 4. 31. Others are so engaged in the World, as that they would not have this Earth and Heavens to be yet Destroyed, which makes them in observant of such Intimations. Some are unwilling to believe untill they See and Feel, John 20. 25, especially since some have been mistaken, who rashly have determined the very time. And all are sleepy, who therefore need be­ing bid, Behold.

4. It noteth Marvelousness, or Matter of Wonder, as Isa. 7. 14. And such a Dispensation is Amazing, upon a manifold score. Its like hath not been seen these many hundred Years, or not since Constantine's Time, Rev. 12. 5. and with respect to R [...]rities, Men use to say, Be­hold. The Lord will then do a New thing in the Earth, by making a way in the Wilderness, and Rivers in the Desert; which therefore may well be bid to be Beheld, Isa. 43. 19. Truth is now fallen in the street, and Equity cannot enter, Isa. 59. 14. Therefore it may be then well said (by way of Admiration) Behold, a King shall Reign in Righteousness, Isa. 32. 1. The Gentiles shall carry the Saints upon their shoulders, which is a Wonder worthy to be Beheld, Isa. 49. 22. There is none that sheweth, yea, there is none that Heareth this; there­fore the first Informer may well say, Behold, behold them, Isa. 41. 26, 27.

5. It sometimes noteth of what Use and Consequence it is, to take especial Notice of what is so Accompanied, as Rev. 3. 20. In which last sence 'tis chiefly here intended. He cometh now to Judgment, Rev. 11. 18. and all the Churches shall then know 'tis he that searcheth the Reins and Hearts, Rev. 2. 23. He now will give no longer day unto the Vir­gins to buy that Oyl, which formerly hath been neglected, but onely to Trim their Lamps, and so go forth, or be shut out for ever. The Manner of his Appearing (from first to last) will countervail the glad Beholder's want of sleep, unto Their after-grief who do not mind it. He then will make so great a Change, as that Old Objects will not be worth the looking after, so as to take the Eye off from him. Yea, this very Notice of his Coming will startle all the Virgins; which shews how fitly this word, Behold, is set before it.

6. It sometimes doth denote Intreaty or Beseeching; and therefore that word, Loe, or Behold, 1 Chron. 17. 1. is else-where rendred, see, I pray, 2 Sam. 7. 2. as the Hebrew word there used for [Now] is oftimes rendred, Numb. 12. 13. &c. Nor is it strange, for God (by others) to beseech poor Man; or for his Cryers and Embassadors to Pray Men in Christ's stead, 2 Cor. 5. 10. especially in such Momentous [Page 100] Cases. Christ knows of what concernment it is, to be aware of him, and of his Day, Luke 21. 34. who therefore Prayeth them, for their own good. He knows the Judgment wants not Light; who therefore thus applies himself to their Affections by such a Pathetical Exhorta­tion. He knows the Virgins love to slumber, who therefore earnestly beseecheth their awakening. He might Enjoyn what is Convenient, but for Love's sake he rather doth Beseech, Philem. 8. 9. His Father­ly Compassions are stirred in him for the Wiser Virgins, who there­fore speaks thus Affectionately unto them all. Thus doth Christ some­times condescend to gain our Duty, and to set us a Copy.

Quest. 3. How may we know the Cry which is then made?

Answ. This Cry must either be conceived to be Ordinary, or Ex­traordinary.

If Extraordinary, it then must be Prophetical, which some may be in the Expectation of, but not upon substantial Grounds. We may not be Wise above that which is Written, 1 Cor. 4. 6. Now, the Scrip­ture doth no where plainly hint such Extraordinary Gifts, with refe­rence to these our days; since, if that Prophecy, Joel 2. 28. be strictly now to be fulfilled again, we may as well expect Christ's Personal Coming Now, which that Place firstly did refer unto, Acts 2. 16. Nor is it needful, since the Perfecting of those Scriptures, by which the Man of God is throughly furnished unto all good works, 2 Tim. 3. 17. Yea, with Respect unto these Latter days; those have no Light in them, who go not to that Law and Testimony, Isa. 8. 20. which are a surer word of Prophecy than is a Voice from Heaven, 2 Pet. 1. 18, 19. or one se [...]t from the Dead, Luke 16. 30, 31. He also is sadly Threatned, who shall add ought (as Extraordinary pretended Prophets needs must do) unto that finishing Book of Revelations, Rev. 22. 18. And though God is at Liberty to give forth such a Gift, yet are we not required to Believe on that Account before hand, though Men pretending thereun­to may sometimes have hit right. Nay, 'tis expresly said (with re­ference to such a time) there is no more any Prophet among us that knoweth how long, Psal. 74. 9.

I therefore judge this Cry to be more Ordinary, or something which doth occurre (according to the Scripture) after the Bridegroom's ha­ving Tarried, and as the next, or more immediate Antecedents of his Coming. As for Example.

1. When the Inhabitants of Mount Seir shall be destroyed by Moab and Ammon, who were Confederates against the Men of Judah, 2 Chron. 20. 10. which was the Beginning of that Salvation, v. 22, 23. in the Valley of Berachah, v. 26. for poor unworthy good Jehoshaphat, 2 Chron. [Page 101] 19. 2, 3. As that fore-told Christ's Coming (in Jehoshaphat's Valley) to Judge his People's Enemies, after the Return of their Captivity, Joel 3. 1, 2. Which said Inhabitants of Mount Seir were Esau's Off­spring, Gen. 36. 8. who was (a very little) Jacob's Elder Brother, Gen. 25. 25. but Sold his Birth-right or Priority, (and thereby lo [...]t his much desired Blessing of Supremacy) for a Trifle, Gen. 25. 33. and 27. 35. whereupon he hated his Brother Jacob, v. 41. though Israel did not dis-possess him of his Inheritance, 2 Chron. 20. 10, 11. These Men will joyn (against Judah) with Moab and Ammon, and yet be Destroyed by their own Confederates: Soon after which Christ Cometh.

2. When Israel's Adversaries shall Unite, to cut them off from be­ing a Nation, Psal. 83. 4, 5. Designing to take God's Houses into their Possession, v. 12. and burning up his Synagogues in the Land, Psal. 74. 8. Then will Christ evidence his being King of Old, Psal. 74. 12. by doing to these bold Enemies as to the Midianites, Psal. 83. 9. and in a very little while his Anger shall cease in their Destruction, Isa. 10. 25, 26. as it was with Abasuerus, upon Haman's being Executed, Esth. 7. 10. who sought to Destroy all Mordeca [...]'s People, Esth. 3. 6. Thus when the Heathen help forward their Affliction who are but lately come out of Babylon, God will return with Mercy to Jerusalem, Zech. 1. 12. 15. 16. and make the Chaldean's Daughter silent, who had no Mercy for her Captives, Isa. 47. 5, 6.

3. When Israel's sad Case will be (unto the Eye of Reason) Des­perate. One Sign of Sion's Restauration, is, the seeming Incurable­ness of her Sorrow, and her being called an Out-cast, Jer. 30. 15. 17. after the Return of her Captivity, v. 3. When God shall have Ac­complished to scatter the Holy People's Power, then will these things be finished, Dan. 12. 7. after the Time, and Times, and Part of Time, or after the Little Horn's decease, who did so long continue, Dan. 7. 25. and consequently after their being possessed of the fourth Beast's King­dom, v. 21, 22. Their expectations must miscarry, who look for de­liverance from themselves, Isa. 26. 18. But when the Eyes of Man, as of all the Tribes of Israel, are towards the Lord, then will his Burden rest upon the Land of Hadrach and Damascus, Zech. 9. 1. And thus, No Faith on Earth will Usher in the Bridegroom's Coming, Luke 18. 8. And when there is no Humane intercessor visible, then Christ's own Arm will bring Salvation, Isa. 59. 16. repaying Recompense unto his Enemies in the Islands, v. 18.

4. When God hath performed his whole work upon Mount Sion, he then will punish that Assyrian, Isa. 10. 12. the stretching out of whose Wings hath fill'd the breadth of Immanuel's Land, Isa. 8. 8. An Hy­pocritical [Page 102] Nation must first be soundly whipt, then will that Rod be cast into the Fire, Isa. 10. 5, 6. 16, 17. Achan must first be fully stoned, and all his ill-gotten Goods consumed, then will the fierce­ness of God's Anger be turned away, Joh. 7. 25, 26. It must appear who count God's Service vain, (because the wicked are Delivered) and who yet think upon his Name, Mal. 3. 14, 15, 16. Then shall a Pro­vidential difference be put between the Righteous and the Wicked, v. 18. Two Thirds of Israel must be cut off and die; and the Remaining Third Part must be Refined; then shall they call upon the Lord and he will hear them, Zech. 13. 8, 9.

5. When long endurance (both on God's part and Man's) shall fix the Generality in their Respective Wandrings. A willing Igno­rance is one Gray Hair upon the Old World's Head, 2 Pet. 3. 5. or Sign of its Last days, v. 3. as dying at the Root doth evidence th [...] Harvest to be fully Ripe. When Controversies cannot be determined by Ordinary means, then comes the Judge into his Valley of Decision, Joel 3. 14. When Daniel understood not the Time of the End, from what Christ told the Angel, Dan. 12. 6, 7, 8. Christ giveth him a plainer Sign, viz. the fixedness of Men in wicked ways, v. 10. Some will debase themselves, even unto Hell, Isa. 57. 9. without being grieved for it, v. 10. but go on forwardly in their own way, v. 17. then comes the Time of Restauration, v. 18. and Prince of Peace, v. 19. And when these Virgins part from inability to Give or to Receive any further Oyl and Light, the Bridegroom cometh before it can be Bought, Mat. 25. 8, 9, 10.

6. When Ashur and Eber are both of them Afflicted by Ships from the Coast of Chittim, which Balaam makes to be the immediate fore­runner of Ashur's Perishing, Numb. 24. 24. and of Christ's having the Dominion, v. 19. or of his Coming out of Jacob, as a Star; to destroy the Generality, or all the Children of Sheth, v. 17. who was the onely Hopeful Remaining Son of Adam, Gen. 4. 25. put for the Generality of Professors. Now, Ashur came of Shem, Gen. 10. 22. who was the first Devourer of God's Israel, Jer. 50. 17. and their last Troubler afterwards, Ezra 4. 2. who therefore fitly answers unto Satan or the Dragon, who was before the Babylonish Beast, Rev. 12. 3. and doth resist Joshua afterwards, Zech. 3. 1, 2. Eber came of Shem also, Gen. 10. 21. from whom the Hebrews (or Professors) had their Name, which was first given to Abraham, Gen. 14. 13. This Ashur (in the latter days) shall be United with those Hebrews; both which shall joyntly be Afflicted (though not Destroyed) by Ships from Chittim, which was a place eminent for Trade and Shipping, Ezek. 27. 6. Dan. [Page 103] 11. 30. Soon after which, this Ashur shall perish for ever, and Christ shall come as King, or as a Bridegroom.

7. When the Harvest is Reaped, as being fully Ripe, Rev. 14. 15, 16. then comes the Vintage, v. 18. or wrath of God upon his Ene­mies, v. 19. (Joel 3. 12, 13.) by the space of two hundred Miles, v. 20. Soon after which, seven Angels, Rev. 15. 1. come out of the Tem­ple Opened, v. 6. Upon the Seventh Trumpets sounding, where­with Christ comes to Reign, Rev. 11. 15. 17, 18, 19. Which Har­vest may thus be known. It is an Harvest, Rev. 14. 15. which emi­nently doth consist of Wheat, Mat. 13. 29, 30. or Men of a choiser Spirit, who then must be cut down, as to some kind of former stand­ing, Natural, or Mystical. 'Tis Reaped by one like the Son of Man, Rev. 14. 14, 15. or by the Son of Man himself, Rev. 1. 13. or by a more immediate hand of God, which is a sad Dispensation to the God­ly, and therefore it is Accompanied with a Cordial Prologue unto such, Rev. 14. 13. 'Tis Reaped upon the Prayer of one out of the Temple, Rev. 14 15. viz. an High Priest, or a Priest, at least, who Typified Saints of greater Spiritual Strength, because no other can bear to joyn in such a kind of Prayer, but rather pray against it. 'Tis after the Re­turn of Babylon's Captivity, or when the Lamb and his Party are on Mount Sion, Rev. 14. 1. 'Tis also after that loud Denunciation against Complyers with the Man of Sin, at such a Time, Rev. 14. 9, 10, 11, 12.

8. When God shall have made, of a City an Heap, of a Defenced City a Ruine: A Palace of Strangers to be No City, Isa. 25. 2. Then will he be a strength to the Poor, v. 4. and the Branch of the Terrible ones shall be brought low, v. 5. in Order unto his Marriage-Feast, v. 6. at his Expected Coming, v. 9. Which Dispensation may thus be known: It must be a Metropolis, because there is a Palace in it, which therefore is applyed by some to Babylon. It is a Defenced City, and therefore its Ruines must chiefly be within its Walls. It is a Palace of Strangers; as Strangers and Israelites are contra-distinct, Jer. 5. 19. Such as the Assyrian is in Israel's Land, Mic. 5. 5. Its Ruines must be very Great, because it Never shall be re-built, or not of a long time, at least, as Exod. 21. 6. where the same Hebrew words are so intended. And this sad Judgment will much Affect; since Therefore shall the strong People Glorifie God, and the City of the Terrible Nations shall fear him, Isa. 25. 3.

9. When God shall make his Enemies like a Wheel, Psal. 83. 13. in Order to Their being troubled for ever, v. 17. who have consulted against his hidden ones, v. 3. that Men may know Jehovah is most [Page 104] High, over all the Earth, v. 18. Which Wheel donoteth Restlessness, or self-destroying Variations; and thus the Lord [...]ings to Nought the Heathens Counsel, Psal. 33. 10. whereas his Coun [...]ands for ever, v. 11. because he speaketh and it is done, he doth Command, and it stands fast, v. 9. Thus Pharaoh (that Egyptian Dragon) did first increase his Cruel Persecutions, Exod. 5. 7, 8. and then abated of his Rigour, Exod. 8. 8. untill he rose again, Exod. 14. 5. unto his utter overthrow, v. 28. Thus did the Assyrian Adversaries first make the Jews to cease by Force and Power, Ezra 4. 23. who afterwards did onely take the Builders Names, Ezra 5. 4. untill they made a fresh Complaint, v. 17. unto the Reversing of that Prohibition, Ezra 6. 6. 11. Thus also did the Martyrs Cry, Rev. 6. 10. because of Galienus his increasing Persecu­tion, which then abated till the Nineteenth Year of Dioclesian, v. 11. who afterwards Revived it, v. 11, 12, 13, 14. unto the extirpation of that Roman Dragon, v. 15. and thus it was with Typical Sennacherib [...] 2 Kings 18. 13. 17. Isa. 37. 8, 9. 36.

10. When the Worship of God is openly Blasphemed by his Ene­mies at such a time. The Adversary's Blaspheming the Name of God is pleaded as an Argument with him, to pluck his Hand out of his Bosom, Psal. 74. 10, 11. and was effectual in that Typical Valley of Achor, Josh. 7. 9. though long endured, when first the Man of sin arose, Rev. 13. 5. If Pharaoh did profess himself to be an Atheist, Exod. 5. 2. calling those Idle, who onely would have Liberty to Sacrifice, v. 17. God will soon make him know there is none like himself, by sending all his Plagues upon the others Heart, Exod. 9. 14. And if the Assyrian doth Blaspheme the Holy One of Israel, Isa. 37. 23. calling High pla­ces and Idolatrous Altars God's required Worship, Isa. 36. 7. and like ning the true God to Idols, v. 20. the Lord will soon turn him back, Isa. 37. 29. and signally destroy him, v. 36. It also much displeaseth God, Isa. 59. 15. so as to make him Furious, v. 18. when he that de­parts from evil is counted Mad, as the Margin hath it, v. 15. and as the Hebrew word is by some Jewish Writers rendred. Yea, Christ will soon cast off those Old Professing Jews, who do Blaspheme the truth of such a Time, which was first Preached to them, Acts 18. 5, 6.

11. When Tyre and Sidon shall have Sold the Children of Judah un­to the Grecians, Joel 3. 4. 6. after the Return of Babylon's Captivity, v. 1. then will God plead the cause of Israel, v. 2. and raise them out of that place again, v. 7. casting their Sellers into that Condition, v. 8. in a way of just Recompence, v. 7. Which Tyrians and Sidonians of Old, were very like the present Hollanders, in point of Strength at Sea, Zech. 9. 3, 4. all manner of Trading, Ezek. 27. 3. Oppression, Ezek. [Page 105] 28. 16. 18. Pride, Ezek. 28. 2. 6. Policy, Ezek. 28. 3, 4, 5. Zech. 9, 2. and falling in with Israel in their Prosperity, 1 Kings 5. 1. for a self end, 2 Chron. 2. 15. but else a pricking Briar, Ezek. 28. 22. 24. Confederating with Ashur against them, Psal. 83. 7. and Selling them un­to the Grecians, Joel 3. 4, 5, 6. Which Grecians here do seem to be the last of Israel's grosser Adversaries, Zech. 9. 13. chiefly so called be­cause of their Resembling the Ancient Grecian Monarch, in point of Speedy Conquest, Dan. 8. 5. or filling the breadth of Immanuel's Land, Isa. 8. 8.

12. When the Angel out of the Temple, Rev. 14. 17. (or Saints of an Higher Rank, such as the Priests were of Old, who onely might enter into the Temple) when such are loudly cryed unto by another Angel from the Altar, who had Power over Fire, v. 18. or Saints of a Lower Rank, such as the Ancient Levites were, who Ministred at the Altar, although not in the Temple: Then will the Vintage of the Earth be Reaped, v. 19. by the space of two hundred Miles, v. 20. And then the Viols are poured out, Rev. 15. 1. And when the Watch-men upon Mount Ephraim (or Persons of a Lower Spirit) shall Cry, Arise ye, and let us go up to Sion, Jer. 31. 6. The Lord will then bring them from the North, v. 8. and they shall Tremble from the West, Hos. 11. 9, 10. Uniting with Judah against the Philistines, Isa. 11. 13, 14. and against the Sons of Greece, Zech. 9. 13. seeking the Lord, and David their Kings, Hos. 3. 5. and being encouraged thereunto by Abner, or some chief Leader, who sometimes was for Ishbosheth, 2 Sam. 3. 17, 18. Thus when the Elect shall cry (or they whose Actual Saint-ship is not so clear) Christ will avenge them speedily, Luke 18. 7, 8.

13. When the Priests (or choisest Saints) do weep between the Porch and Altar, as not being in the Temple (which yet they had a Right to enter into) but now are come out from thence, Joel 2. 17. then will the Lord be Jealous for his Land, v. 18. and remove far off from them his Northern Army, v. 20. when the Old Heavens (or Present state of visible Churches) shall seem departed, as a scrowl when it is Rolled together, Rev. 6. 14. or when their Beauty is defa­ced, in Order unto a Change, then will the Great Day of Christ's wrath come, v. 17. And when the four Beasts (or former Church-Officers) are not mentioned as before, but onely Twenty four Elders, or Saints- at large, Rev. 11. 16. The Temple of God is Heaven will soon be Opened, v. 19. Nor will that smoak Offend mine Eyes, where­with the Temple will be so filled, as that no Man will be able to enter into it; that being one Sign immediately fore-going the seven last Plagues, Rev. 15. 8. or Seventh Trumpet's Sounding. When such as fear the [Page 106] Lord (in a way of Distinction from Ordinary Church-members at such a time) speak oft each to other, Mal. 3. 16. God's Day is near, Mal. 4. 1, 2.

14. When Israel's Adversaries shall Divide, each one being set against his fellow, then is Salvation near at hand. Thus David's Kingdom over all Israel was Ushered in by Abner's falling out with Ishbosheth. Thus Ammon and Moab (having joyntly slain the Edomites) did help to Destroy each other in that Valley of Jehoshaphat, 2 Chron. 20. 3. who were distinguished by their respective Idols, viz. Chemosh and Milcom or Molech, 1 Kings 11. 7. which latter signifies a King, and the former is supposed to be Bacchus. Thus shall Lot's Children (whom Ashur helpeth) be done unto, as were the Midianites, Psal. 83. 8, 9. when every Man's Sword was set against his fellow, Judg. 7. 22. Thus shall it be with Gog and Magog, Ezek. 38. 21. or with the Peo­ple that fight against Jerusalem, Zech. 14. 12, 13. which is the cleaving of Mount Olivet in the midst, v. 4. and then the Lord shall come, and all the Saints with him, v. 5. This will conclude that Earthquake, Rev. 11. 13. which Ushereth in the Third Woe (or last Trumpet of seven) quickly, v. 14.

15. When Tidings out of the East and No [...]h shall Trouble the last Northern King, Dan. 11. 44. then will be the time of the End, v. 40. both of that Northern King, v. 45. and Israel's Trouble, Dan. 12. 1. by rea­son of their Prince's interposing on their behalf. Which King is there Described, Partly, by his being from the North (as the Assyrian was, Isa. 14. 31.) or at a further Distance from the Sun, viz. a grosser In­terest than his Confederates were: Partly, by his entring into the Glo­rious Land, Dan. 11. 41. which fairly hints his being the same with that Assyrian, Isa. 7, 8. Partly, by his Uniting with the King of the South, against the former King there, Dan. 11. 40. which King of the South may be a more Refined Interest, (or somewhat nearer to the Sun,) and possibly may be Ezekiel's Gog (whose Name in Hebrew signifieth Covered or Disguised,) and with whom Magog is United, whose Name doth signifie Ʋncovered, Ezek. 38. 2. both which are Threatned, v. 21. as is the Assyrian and his Confederates, Isa. 10. 26. Partly, by Edom's escaping out of his hand, together with Moab, and the chief of the Children of Ammon, Dan. 11. 41. or not being dealt so Rigorously with by him, as others may: And Partly, by his having Power over the Treasures of Gold and Silver, Dan. 11. 43. just as the Assyrian boasteth, Isa. 10. 14. But tidings out of the East and North will Trouble him, and make him Furious, Dan. 11. 44. and soon after that comes Israel's full Redemption, Dan. 12. 1. All which (I grant) doth ultimately relate unto the Literal Jews, in their own Land, as [Page 107] Zech. 12. 9. but do believe, we Gentiles (first) shall meet with Their Temptations and Deliverances. These are the more immediate (Pro­vidential) Antecedents of Christ's Coming in the Latter days. To which I will but add one more, as followeth.

16. When there shall be a General warning given, not to Comply with the Beast at such a time, for fear of being thereby brought into a pre­sent state of visible Reprobation, Rev. 14. 9, 10, 11. then comes that dread­ful Judgment, which first beginneth at God's House, or with the Har­vest, v. 14, 15, 16. and Ends with others, viz. the Vintage, v. 19. This seemeth chiefly to be the Cry here made. VVhich warning is thus Described there. 'Tis after the Return of Babylon's Captivity, Rev: 14. 1. and singing thereupon, v, 2, 3. as the beginning of Baby­lon's Judgment, v. 7, 8. 'Tis also after the Revival of that Bestial in­terest once more; else would there be no need of such a present warn­ing. 'Tis a little before the Harvest, or Christ's Visitation of his own House, Rev. 14. 15. It doth not thus sadly threaten such, who onely have the Number of that Beasts Name upon them, or his Name; viz. some more Remote (though Natural) Relation thereunto, such as the Owning of their Acts of Office is, which consequently doth own their Church; yet may not this visibly unsaint a Man, as being not overcome till after the Vintage, Rev. 15. 2. But those are now sadly threatned, who worship the Beast and his Image, or who receive his Mark in their Hand or Fore-head, Rev. 14. 9. who do more plainly own him by. VVords or Practices, viz. either with their Fore-head, the Emblem of a Bold Profession; or with their Hand, the Instrument of Action, which Hand is also capable of being Covered. And such a kind of warning may be this Cry, which Cry is further Described in my Text, by several Arguments or Qualifications. And so,

It is exceeding Loud, as that word [Cry] importeth; and there­fore it needs must be some General or Publick Notification.

It also is a Voice as well as Cry, as that which saith, Behold, &c. therefore it is not barely of a Providential Nature.

It also is relating to a former Practice, or onely putteth upon going out again to meet the Bridegroom, which hath been done before.

Yet it is not Impetuous or Confused, as the Greek word sometimes signifieth; but is onely made up of Demonstration and Beseeching.

It also startleth, or is some way Effectual; since thereupon the Vir­gins are Awakened, and do Arise.

And it is made at Midnight, after the Bridegroom's tarrying; VVhich Circumstance of Time doth lead me to the next Enquiry.

Quest. 4. VVhat are we to understand by Midnight, as being that by which this Cry is partly to be known?

Answ. 1. Midnight is a time of thickest Darkness, in which no Man can clearly see or know, but onely De [...]m or Feel, as did those Mariners at such a time, Acts 27. 27, 28. Therefore did not the Egyp­tians stir so long as such Darkness was upon them, Exod. 10, 22, 23. And such a Darkness have we felt. He that could sometimes say, Loe, this is He, John 1. 29, 30. could not so clearly see him afterward, when he was in Prison, Mat. 11. 2, 3. Peter knew Christ at Liberty more than the Common People did, Mat. 16. 14, 15, 16. till Christ was Ap­prehended, and then he knew him not, Mat. 26. 74. it being then about that time of the Night wi [...]h him, both in the Letter and Mystery. How have Professors been Feeling after God (like those poor Heathens, Acts 17. 27.) with reference unto some Truths and Duties which yet have not been far from every of them. And at that time this Cry is made.

2. Midnight is therefore also a time of greatest Terror, or being Troubled, Job 34. 20. which Aggravated Pharaoh's last Plague, be­cause it was at Midn [...]ght, Exod, 12. 29. Yea, Boaz was then afraid of Ruth, Ruth 3. 8. who afterwards became his Wife. And such a Midnight have we seen. How have some been afraid, so as to Lie, Isa. 57. 11. as if the Enemy were ready to Destroy, and where is the Fury of the Oppressor, Isa. 51. 13? when Ashur did but onely Threat­en, how did poor Hezekiah re [...]d his Cloaths, Isa. 37. 1. who might have Laughed him to scorn, v. 22. Yea, Christ himself at such a time was thought to be an Ev [...]l Spirit, Mat. 14. 25, 26. and such a call to Duty as now is Owned, was then Affrighting. There was no Lion in the way of Duty, but onely Satan, who would have fl [...]d, James 4. 7. if stedfastly Resisted, 1 Pet. 5. 8, 9. But if the Earth shall quake at Midnight, Acts 16. 25, 26. some unbelieving ones are almost frighted out of their wits, as was that Jaylor then, v. 27. I wish they may resemble him, v. 34.

3. Midnight is a time of Deep and General sleep; therefore that Harlot arose at Midnight to lay her Dead Child in the others Bosom, 1 Kings 3. 20. which was not perceived till the Morning, v. 21. which Depth of sleep hath Generally been upon our Virgins, and in like man­ner it hath appeared. How have the VVise been cheated (by their Companions) of Living Truths and former Quickning influences? How have the Living embraced the Dead, Isa. 8. 19. because there was no Light (no Morning) in them, v. 20. Nor will the Matter be Decided easily, there being no witness, 1 Kings 3. 18. or common [Page 109] Reason by which to Judge. But if the Living Child (upon a fresh Temptation) shall be in danger of being slain, 1 Kings 3. 25. then will its Natural Mother be discerned by the Yern [...]ng of her Bowels, v. 26. and scarcely otherways; nor but by such as Solomon.

4. Midnight is a time of Lothness to arise, Luke 11. 7. unto a Friend, v. 5. though one be then awake, till more than Friendship shall constrain it, v. 8. And such a Time our Eyes have seen. How meltingly have some of Christ's professed Spouses been moved by him to Open to him, Cant. 5. 2. whom they call Friend, v. 16. But they have put him off, with telling him, that they were all undrest, in Bed, and should defile their lately washen Feet, (or Dirty themselves by outward Sufferings) by Opening to him at such a Time, Cant. 5. 3. They were so far awakened, as to Hear and Parley with him: They were not absolutely Benummed or Disabled by Bonds or Sickness, but that they could have Risen then: Nor did they deny the thing, onely the Time was not Yet come, Hag. 1. 2. Is this your Kindness to your Friend, 2 Sam. 16. 17? But they impute it to his unseasonableness. Nor will ought but a Cry make them Arise; who then, perhaps, may Open to him when he is gone, and may not find him, till greater Suf­ferings have made them sick of Love, Cant. 8. 6, 7, 8.

5. Midnight is a Time for Sampson (before his Hair was cut) to Rise and do Exploits, Judg. 16. 3. For David (or Men after God's own Heart) to Rise, and to give thanks, Psal. 119. 62. For Paul (a Prisoner of Jesus Christ) to Pray and Sing, Acts 16. 25. who (when he was at Liberty) continued his Discourse till Midnight, Acts 20. 7. whilst one of his sleepy Hearers had like to have never wakened more, v. 9. This also hath been to be Observed by us, in our late Midnight. Some have been strengthened (as Sampson was) to quit themselves of those Temptations which others thought insuperable. Some have been able (in a time of saddest Darkness) to give thanks (with David) at the remembrance of God's Holiness, as is their Duty, Psal. 30. 4. Some have Lift up their Voice and Sung, when there was no other Light, save that of God's Majesty in the Fires, Isa. 24. 14, 15. Some also have thought it meet to continue their Speech (with Paul) till such a time, so long as Liberty hath been afforded: Oh that such also could Revive that Eutychus, who being sleepy at such a Time, hath fallen in­to a seeming state of Death out of a Window (or means of Light) three Stories High.

6. Midnight is no time to look for any Notice of a Friend's or Bride­groom's Coming, but rather for such a Cry as then was made in Egypt, Exod. 12. 29, 30. And such a surcease of Expectations; or such a [Page 110] Midnight, hath manifestly been upon us. The Bridegroom's near ap­proach hath not been Credited by those who formerly went out to meet him. That Witness hath been wholly waved, as being thought un­edifying. It hath Offended some, when but encouraged unto a Sober hope, till Providence should cast the Scale. We have been cast behind in some Men's Apprehensions, as Israel in Reality was through others unbelief. Yea, Sober intimations of the Bridegroom's Coming have been (like Thieves) cryed out against, as being Dangerous, or tend­ing to Rob Men of Estate and Liberty. Thus hath a Midnight been Apparent in our Times; and such a Dispensation is that by which the Cry is partly to be known, as having been already made.

Quest. 5. Why is a Cry Now made, more than at their first going forth?

Answ. 1. Because the Virgins Now are fast asleep, who formerly had been awake. They do not stir, as heretofore, therefore Christ Calls them; they cannot stir untill awakened, therefore Christ Cryeth to them. 'Tis not an Ordinary Voice that can be heard by one asleep; And thus Christ suits his Notice unto their Necessity. He might indeed have bid them now sleep on, as Mat. 26. 45. but their Condition Cry­eth unto him, to which his Crying Notice Ecchoeth. He knoweth that the Wiser Virgins Spirit is willing, therefore he gives them one awakening more, Mat. 26. 41. He knew this Cry would have some rouzing Efficacy; and whilst there is any hope, he is for the use of means, Luke 13. 8, 9. Some would have thought it hard, if he had taken them at this Advantage; therefore he takes this course to stop their mouths, Rom. 3. 19. His Tarrying was a great Temptation to them, which is removed by his Cry. How sadly is the straining of his Voice requited by others snorting!

2. Because they now are put upon the Repetition of a former Practice; which in a Case of this Nature needs a Cry. One may do something once, in way of Frolick, which is not Seconded, because it was not thought to be a Duty: And thus some serve the Lord, in way of real Humour, or apprehended Supererogation, who therefore count its expected Repetition to be unreasonable. One may do that at first, which is recalled upon Second thoughts, till quickned up by fresh in­structing Opportunity. However being wearied by their former walk, and having found that Rest is good, they might be somewhat stiff, and loth to Rise, unless some Louder Cry doth force them to it. Yea, ha­ving once gone out before, they might suppose it needless to go forth again; so sparing we are of Multiplyed pains, save in a way of our own choosing, especially since Christ here takes no Notice of their former [Page 111] Action, and since it hath been dis-continued: Both which are strong in­ducements to sit still at present, Isa. 58. 3. Cant. 5. 3. unless a Call be of a Crying Nature.

3. The Season wherein this Cry is made doth make it Necessary.

1. As the Midnight is a time of greatest Deadness or Inactivity, both in respect of Inward Liveliness, and Outward Motives thereunto. At Man's awakening (in the Morning) he is most like to God, Psal. 17. 15. as to his being Active; but Night (especially Midnight) is Man's time of Rest, Psal. 104. 23. Though Beasts of Prey are then at work, v. 20, 21. whom in the Morning the Righteous shall have Do­minion over, Psal. 49. 14. Time also was, when all the Virgins (at their first going forth) were much Encouraged from without. Their Governours began to say, Jerusalem's Inhabitants shall be our strength, Zech. 12. 5. they walked then from strength to strength, (increasing in their Number) as they went to Sion, Psal. 84. 7. God did then own them by his Providence, as Heathens did Confess, Psal. 126. 2. enough to make the Old Man Lively. But it hath since been otherwise; there­fore a Cry is Needful.

2. As Midnight is a time of greatest Darkness, especially in Tem­pestuous Seasons, such as that is, wherein this Cry is made. These Virgins (at the first) did seem to have no want of Light, but then were fully Satisfied, as to their Present Work and Duty: Their Loins were girt, and their Lamps burning, which made their way exceeding plain, to what it hath been, since the failing of those Affections by which the Judgment of most Men is guided. How easily then were all Objections Answered; which would not since have been thought strong again, but that the former Light (of General Harmony) is now Eclipsed, which then was clear? Nor can it be denyed, but that the Work (at first) was in it self more Obvious, as will appear upon the Opening of this Latter going out; In which regard, a Cry is need­ful, to clear that Eye, which hath of late been so dim-sighted.

3. As Midnight is a time of greatest Hardship and visible Danger. The Air is then Raw and Cold, which tender Virgins cannot bear with­out the hazard of their Health; and therefore such have pleaded, they needs must Die if sent to Prison, not knowing that such a moist Ce [...]ar is Christ's House of Wine, Cant. 2. 4. Yea, Lions then are wont to Roar, Psal. 104. 2. 21. which nothing but a Louder Cry will make poor feeble Virgins not to fear. Thieves also are then abroad, there­fore Men judge it not their Duty (but their sin) to walk at Midnight, without a more than Ordinary Call, viz. a Cry: Though all are set (by Christ) upon their Watch at such a time, Mark 13. 35. 37. which [Page 112] one would think is Call sufficient. But we are apt to fit our Duty for the Meridian of our Interest, and not to venture out if self-concern­ments lye at Stake, unless a greater Cry be made within, as some­times was in Egypt, which made them all to rise at Midnight, Exod. 10. 29, 30. though Robbed by it, v. 36.

Quest. 6. What's meant by those words, Go ye out to meet him?

Answ. 1. These Virgins were Now Asleep; and Going is an Act of one awakened: which therefore intimateth the Rouzing up of drouzy Habits into awakened Exercises. That Rising Sun will have the Sapo [...] Radical Dispositions drawn up into the Branches of Respective Actions. There is no visible Difference between the Wise and Foolish (the Dea [...] and Living) while asleep; whom Christ will now Distinguish, by put­ting them upon Motion. He is content to eat his Spouses Honey-comb together with her Honey, Cant. 5. 1. but Roots alone will not conten [...] him, when also Fruits are not laid up for him, as is expected from [...] Spouse, Cant. 7. 13. He therefore hath called them out of Darknes [...] into Light, that they might shew forth his Vertues, 1 Pet. 2. 9. an [...] not onely have them Dormant in their Habits. This is their Duty al­way; therefore he takes no Notice of their present slumbring, but pu [...] them on immediate Action, or Going out to meet him, as they woul [...] have him Own them.

2. These Virgins had gone out Before, who yet are bid to go o [...] Now; which therefore intimates The Repetition of their forme [...] Practice with fresh Amendments. He doth not check them for wha [...] they had done, nor is he yet fully satisfied with it, who else would no [...] have Vain (or Needless) Repetitions, Mat. 6. 7. Their First going out was Warrantable, but not faultless; else should no place have bee [...] sought for the Second, as in Relation to that first Covenant, Heb. 8. 7. Tha [...] first was from John Baptist's Cry; the Influence whereof must first De­crease, before the Bridegroom's Voice is heard. Yea, that at first was (mostly) upon the first Adam's Motion, whose weakness must first appear; then comes the Son himself, as in Relation to the Law and Gospel, Rom. 8. 3. Indeed that first going out was very Merce­nary; therefore he putteth upon this Second, to try the Nobleness of their Principle. However, Christ is for a Second Edition, which usually is Corrected; and his best Wine is kept by him untill the last, John 2. 10.

3. The Virgins (at their first going out) did verily Expect the Bride­groom's Coming then, as their Design to Meet him signified, who Now are bid go out again, together with an Additional Notification of his Coming: which therefore intimateth, The Re-assuming of their former [Page 113] Expectation, upon a fresh and surer Ground. They took John Baptist to be the Bridegroom; wherein he checks their over ha [...]tiness, by telling them, that his Own Coming was not till now to be Expected. Their former Hope was meerly grounded upon Providence; he there­fore now more plainly expounds the Scriptures, unto the Revival of their Dying Expectations, as Luke 24. 27. He taketh pleasure in his Peoples Hope, Psal. 147. 11. whose very Expectation shall not Pe­rish, Psal. 9. 18. therefore he catcheth at sinking Peter, though his first Confidence was not a grounded Faith, Mat. 14. 28, 29, 30, 31. They were now Tossing to and fro (or Nodding) by Reason of the Bridegroom's Tarrying; therefore he giveth them at last this stedfast Anchor.

4. One's going out to Meet another, is both a Token of Respect, Gen. 9. 1. and a sign of Longing to behold him with the first, Numb. 23. 15. which therefore intimateth his present Expectations of that Na­ture from them, with reference unto himself. He then expecteth to be Worshipped by all the gods, both Men and Angels, Psal. 97. 7. and Saints will Honour him at such a time, Rev. 19 7. which Time is there­fore hinted by this Cry. But chiefly is this desired by him, as going out to Meet him is a signal of their Longing to behold him with the first; and therefore he that Heareth, is bid say, Come, Rev. 22. 17. and to evince [...]t by this Going. Which cannot but be readily perform­ed by the Saints, with reference unto their Lord and Friend, their Bro­ther, Husband, and Blessed Saviour. Nor may it irk them to go forth a little, since he is pleased to come the greater part of the way, by far, onely requiring their meeting him in the Air, who comes to them from Heaven, out of Respect and Love.

5. These words import their going out of something, in Order to their Meeting of the Bridegroom. Which things then to be gone out of, are as followeth.

1. They are to go Out of all their sinful Desilements of a Common Nature, which hath been their Duty alway, 2 Cor. 7. 1. but Now is so by way of Eminency. And if the Name of Christ obligeth hereunto, 2 Tim. 2. 17. much more the Notice of his Coming as a Bridegroom, and as a Judge. His Day will be upon the Losty, Isa. 2. 12. there­fore Go Out of Pride. The Meek will then mo [...]t probably be hidden, Zeph. 2. 3. therefore Go Out of Passion. The Time will Now be ve­ry short, Rev. 10. 16. therefore Go Out of Earthly-mindedness, 1 Cor. 7. 29. 30, 31. The Face of the Covering will be Destroyed, Isa. 29. 7. therefore Go Out of Formality. The Lord alone will be Exalted, Isa. 2. 17. therefore Go Out of Slavish Fear and Fleshly Confidence, [Page 114] v. 22. A sin of meer Omission will send some then to Hell, Mat. 25. 41, 42. therefore Go Out of Negative Christianity. Preachers and others will then be termed Workers of Iniquity, Mat. 7. 22, 23. there­fore Go Out of bare Material Duty, into its Life, and Power, and Spirituality.

2. They are to Go Out of Babylon, as far as may be from the Beast, especially from the Whore, or Antichrist in his more Spiritual appear­ances. This Latter was a Duty alway, the neglect whereof was ne­ver so severely punished as Now it will be. Now, Temporal Judg­ments will be entailed upon Spiritual Sins, and it is then High Time to Go Out thence, Rev. 18. 4. Yea, every one that is then found in Ba­bylon shall be thrust through, Isa. 13. 15. therefore let none stand still, but let Jerusalem come into their Remembrance, Jer. 51. 50. And though the Beast's Name (as that of Priests) may falsly be continued unto some; yea, though some still retain the Number of his Name, yet may both these escape that Brand of visible Reprobates, which then will be the Portion of his Worshippers, and such as do receive his Mark; or more down-right and Manifest Compliers with that Interest, Rev. 14. 9, 10, 11. Were these things rightly understood as to their Sence and Time, enquiries of that Nature would not be though un­useful.

3. They are to Go Out of Privacy into an Open Testimony, as they had done before, at their first going forth. This also was an An­cient Duty, the Neglecters whereof (in times of utmost Danger) are threatned by Christ himself to be Denyed by him, as being the De­niers of him, Mat. 10. 27, 28. 33. Upon the first Rise of the Man of Sin, the Woman then fled into the Wilderness, Rev. 12. 14. as that denoted her want of former Outward Glory, but not from fear of Bloody Cruelty, (as Brightman well Observes upon the place) onely to shew, that such Apostates did falsly call themselves Christ's visible Churches. Which also followeth upon the Privacy of Church-wor­ship, which is a Worshipping of the Beast, unto the Clouding of Pro­fessors Saint-ship, and the destroying of a proper Accident, viz. Visi­bility, which is inseparable from a Churches Essence: And though Re­pentance may recover Saint-ship, yet such a failing layeth Churches wast, till New Erected, and which may prove to their Advantage.

4. They are to Go Out of those Old Heavens, which then must Pass away (at least, be changed) together with the Earth of Civil Consti­tutions. This Going out of Churches is Warrantable in the fore-named case, yea, and a Duty; but at this time there will be no visible Churches to continue in, although Church-state may still remain. Thus was it [Page 115] with the Jewish Church, at Christ's first Coming: Thus will it be with Temple-state, at his next Personal Coming, Rev. 21. 22. Yea, thus it was with present Constitutions, a little before his Coming in Constatine's Time, Rev. 6. 13, 14. and as the sixth Seal concluded, so will the sixth Trumpet. We Now are in the Expectation of those New Heavens, Isa. 65. 17. and then the former shall not be Remem­bred. Upon the Reviving of Temple-work, the Temple is said to be then Founded, Hag. 2. 18. therefore we then must have New modelling. Therefore we Read of no Beasts (or Pastors) just when the Seventh Trumpet soundeth, Rev. 11. 15, 16. as having lately Disappeared since, Rev. 14. 3. untill Rev. 15. 7. Now, Officers and Churches are wont to go together. Which is more plainly hinted by Christ's Resolving to spew those Laodiceans out, Rev. 3. 16. who were the Last of those Typical Asian Churches under the Dragon's or Satan's Dispensation, Rev. 2. 10. 13. who must be laid aside a little before the setting up of Christ's own Throne, Rev. 3. 21.

5. They are to Go Out of Lower Good attainments into an Higher state of Evangelical Perfection. Their Childish things must now be put away, as 1 Cor. 13. 11. their Wheat must out-grow its Blade and empty Ear, [...]k 4. 28. they should endeavour to be more than Babes in Christ, else will they want that Wedding Garment of an Healthful Appetite for Christ's strong Meat, Heb. 5. 14. when he shall make his Marriage-Supper, Mat. 22. 4. 12. They must be Accurate as to the Matter of Duty; all which must diligently be added unto Faith, 2 Pet. 1. 5. Yea, both Obedience and Believing must be compleated, by ha­ving Respect unto the Scripture as their Rule, God's Glory as their Highest Aim, and the Second Adam's Spirit as their Root and Princi­ple. And thus as Natural Beauty consists of Integrality, Symmetry, and Complexion; so is a Gospel-Saint made up of Body, Soul, and Spirit; or Nature, Animality, and Spirituality: as Salem, Sion; and Millo were all United into one Jerusalem in David's Time, 2 Sam. 5. 6, 7. 9. which therefore was called a City Compact, Psal. 122. 3. and the Perfection of Beauty, Psal. 50. 2. as Sion was a Type of Gospel-Saints, especially in David's Time, and when he Ruleth over all Israel, which fully Answereth unto the Seventh Trumpet's founding, Rev. 11. 15.

6. In Order unto all which before mentioned, They are to Go Out of Themselves at such a time, and every of their self-concernments into a self-denying frame of Spirit, else will they neither follow Christ, Mat. 16. 24. nor yet Prepare to Meet him. Amos 4. 12. They must go out of sinful self, else will they not say to their Defilements, Get you hence, Isa. 30. 22. They must go out of Worldly self, else will they [Page 116] not leave their Babylonish Accommodations, or self-securing Privacy in times of Danger. Yea, they must go out of Spiritual self in some Respects, else will it irk them to leave their Old Heavens, and to count all things loss for that which is more Excellent, Phil. 3. 8. Such must not then talk of Ceiled Houses, Hag. 1. 4. nor yet receive Honour o [...]e of another, John 5. 44. nor value Man's Judgment, 1 Cor. 4. 3. nor Judge of Things or Persons, according to Appearance, John 7. 24. nor yet call ought a Priviledge, save as it is of Christ's Appoint­ment, and no way interfering with our Duty.

Quest. 7. Why will Christ have the Virgins thus to Meet him, by Going Out?

Answ. 1. That so they might be Throughly thus Awakened, which is one Branch of Going Out, and by their Going is Effected: Since, if the Sleeper's Rising and standing up doth tend to his Awakening, Eph. 5. 14. Isa. 51. 17. much more his Going also, in this Moral sence, as in the Letter, Mat. 26. 45, 46. By which awakening here, is meant the Actuating of that Light and Grace which formerly had been asleep; and which their Walking doth Accomplish. The Powerful Repetition of former Duties must needs awaken more and more, especially when there are fresh Additions of a Rouzing Nature, such as this Second Go­ing Out affordeth. He that Walks out at Midnight, w [...] [...]ub his Eyes, especially when going in untrodden paths, and lying open unto utmost Danger. He also must needs be Throughly wakened, whose way is up-hill, and full of stumbling stones; such as that eminently is (if rightly Walked in,) which leadeth out of these Old Heavens, and Lower Good attainments.

2. That so his Coming Now might herein (as in other things) Resemble his Personal Coming at the last; when those Alive shall be caught up into the Air to Meet him, 1 Thes. 4. 17. and in the Clouds, together with those Newly Raised from the sleep of Death, v. 16. be­ing strangely Changed, 1 Cor. 15. 52. There must be a Meeting Now, as will be Then: which Meeting is Now at Midnight, as it will Then be in Clouds and Darkness: Sleepers will Then awake, so will they Now, some unto shame, and some to Everlasting Life, Dan. 12. 2. Christ will Then Come in Person, and with the Last Trump of All, 1 Cor. 15. 52. as Now in his Returning Witnesses, and with the Last Trump of Seven, Rev. 11. 15. There must be Now a Going Out of Lower things, as will be Then a being caught up into the Air, out of what is Designed to the Flames, and into an Higher, Clearer, Purer State, and more immediate Communion with the Lord, till these Old Heavens and Earth be done away.

3. That so his Coming might be with greater State, which ever was, and will be Glorious, from first, John 1. 14. to last, Titus 2. 13. and which is partly thus evinced. Eglon put Honour upon Ehud's Message from the Lord, when he aros [...], in Order to his Receiving of it, Judg. 3. 20. And on the same Account, those Stately Pharisees demanded the Blind Man's Repetition of what he had said before, John 9. 26. Christ also had Honour put upon him, when Peter (at his word) did Re-assume that Work which had been laid aside through former Disappointments, Luke 5. 5. Yea, bare Going out to Meet another, doth Evidence Respect and Longing to behold him; both which are Signs of Honour. Especially when such Go out, not onely from Satan and the Man of Sin, but also from dearest self-concernments, both Natural and Spiritual; or when that is Accounted Loss for Christ, which formerly hath been Accounted Gain, Phil. 3. 7. such as our Outward Interest is, much more some Higher Priviledges.

4. That so his Harbinger might not out-shine himself, in that Re­gard. The People went Out of Old Jerusalem into the Wilderness to Meet John Baptist, Mat. 3. 3. 5. So did these Virgins at their first going out, supposing John to have been Christ himself, John 1. 25. Yea, Israel went out of some Accommodations, when they went out of Egypt, Numb. 11. 5. who yet fell short of Canaan, Numb. 14. 29, 30. Now, shall the Servant be above his Lord? Or shall the Morn­ing-star seem brighter than the Sun? Shall we Go Out to see a shaken Reed, Mat. 11. 7. and not much more to Meet this Rock of Ages, who never failed, Isa. 42. 4? Shall we go out of Egypt to Moun, Sinai, and not from thence to Sion, the City of the Living God, ther Heavenly Jerusalem, Heb. 12. 22? Thus we are apt to prefer Infe­rious Governours before this King, Mal. 1. 8. 14. but he now standeth upon his terms, and will count those unworthy of him, who Love ought More than him, Mat. 10. 37. who leave not All when he Calls for their going out to Meet him.

5. To save them from that Harm which those lie open unto who keep within at such a time, in Competition with this Going out. Sleep in a Moral sence is alway Dangerous, and much more Now, Mark 13. 36. therefore he would awaken them by Going Out. And their first going out, would onely Aggravate their Present sitting still, Gal. 5. 7. therefore he puts them upon this Necessary Repetition. The Death of Hope betrayeth into slumbring; therefore he would Revive their for­mer Expectation of Meeting with him, upon their going out this Se­cond time. They who Despise him, will lightly be esteemed, 1 Sam. 2. 30. therefore he Calls for their Respect, by Going out to Meet [Page 118] him. He that is Wicked at that time may justly then be given up, Dan. 12. 10. and as it was ever Dangerous to keep in Babylon's sins, so (at some such a time) in Old Jerusalem's state, Jer. 21. 9. Yea, Babes may then not be Admitted into the Temple Opened, much less self-loving Privateers. Therefore Christ Calls for Going out to mee [...] him in every of those regards.

6. That so he might consult for their being Crowned at his Coming (and in a way of seeming Righteousness) because of their being the [...] found Working, who formerly had been asleep. Satan Rocks me [...] asleep; Christ bids them Watch: and he that sets on Work will Pay the Workman's Wages, as such are Actually employed, just at the time of Payment. The Bridegroom's Favours will be very Rich; bu [...] none shall Wear them, because of former Service, save as they No [...] go out afresh, and thereby evidence their Love of his Appearing, who [...] then the Righteous Judge will Crown therewith, 2 Tim. 14. 8. There­fore this Isaac Calls for Going out, Gen. 27. 3. and not so much from Love of what is brought, as that his Soul might Bless the Bringer, v. 4▪ And Jacob's timely Kid, v. 9. will be more Acceptable and Effectu [...] v. 27. than Esau's Venison Afterwards, v. 30. 33. though sauced with Tears, v. 34. This will clear up the Righteousness of his Rewarding Wiser Virgins, and Waving others, who do not then go out [...] heretofore.

7. To Interest Obedient Virgins in the Benefit of their very Goi [...] out to Meet him, whose Labour and want of sleep will be sufficient [...] Requited by their very Walking. How chearful is an Active Spir [...] when rouzed up, whom sleep or sitting still makes dull and sad! A [...] if one single Act of Duty doth Refresh, much more will Repetitions [...] that Nature Chear a Gracious Heart. It also easeth a Spouses Heart [...] if her being sick of Love may any way be evidenced, or made know [...] to her Beloved, Cant. 5. 8. which Going out to Meet him doth evince [...] Yea, One's very going out to Meet him as he Cometh, is to be caugh [...] up from Earth into the Air, or part of One's way to Heaven. There can be no Peace in sin; nor Singing, till out of Babylon, nor grounde [...] Satisfaction in sinful Privacy; nor in Christ's Temple, if he be Absent; nor in a Childish Spiritual state, Compared with the fulness of that Joy▪ which doth Accompany one's being Called out from thence into a near­er Union and Communion with the Bridegroom, by going out to meet him.

8. To Work them for that Thing, 2 Cor. 5. 5. or make them Meet to be Partakers of that Inheritance, Col. 1. 12. which he hath then to give. Then every Eye shall see him, Rev. 1. 7. therefore they must [Page 119] be wakened. Their Priviledges will be then Restored; therefore their Duty also must be Repeated, and Hope Revived. That Heavenly Kingdom will not be Inherited by Flesh and Blood, 1 Cor. 15. 50. there­fore they must be Changed, v. 52. by Going out. They will be then Cloathed with Change of Raiment, but therefore their filthy Garments will first be taken away, Zech. 3. 4. Then Babylon will be no more, Rev. 18. 21. to their Rejoycing, v. 20. who are come Out from thence, v. 4. They will be then Confessed by him, Mat. 10. 32. therefore they must not be Deniers of him by sinful Privacy. They must be emptied of other things to make room for what is more Excellent. And if they were not got above what is combustible, they would not so Glorifie God in the Fires as they shall then do, and Sing because of his dreadful Majesty, Isa. 24. 15.

9. Because he Longs to see them (and their Graces) with the first: therefore he comes to meet with them, and puts them upon Going out to meet with him. He doth long bear in mind the Kindness of on's Youth, Jer. 2. 2. because such are the first Ripe in the Fig-tree, at her first time, Hos. 9. 10. especially when little Children (in their Bravery) go out at Midnight to Meet their Father, who hath been long Absent from them. He fain would hear his Spouses Voice, and see her Comely Countenance, Cant. 2. 14. therefore he bids her Rise and come away, v. 10. affectionately protesting unto Joshua, Zech. 3. 6. when lately come out of Babylon, v. 2. and Gloriously Attired, v. 4. what he will then do for him, if Persevering in those ways, v. 7. Now, their Go­ing out to Meet the Bridegroom, doth give him both to see them sooner, and in the Glory of that Beautifying self-denyal, which otherwise had not been seen if they had kept Within.

10. That so he might thus Try the Measure of their Strength, and Nature of their Oyl, in Order unto a plain Distinguishing between the Wise and Foolish Virgins, who hitherto were in Appearance all alike. They all went out at first, with Lamps and Vessels, wherein the Special Oyl was yet an hidden thing. And while the Bridegroom tarried they did all of them sleep and slumber; so that no visible Difference yet ap-appeared. Yea, when the Cry is made, they All Arose and Trimmed their Lamps; nor do they seem to Differ, untill their Going out this Second time, and then they Part. This Second Transplantation will throughly Try the Nature of that Root, whose Leaves (yea, and some kind of Fruit) were formerly as fair as any other. This Casting of the Corn will fully sever it from Lighter Seed as well as Chaff; and therefore Christ takes this Course to make that Precious, wherewith he then will sow the Earth afresh.

Ʋse 1. Although the Bridegroom tarrieth beyond the Virgins Ex­pectation, yet at the last it will be truly said by some, Behold, be Cometh. The Truth of a Promise may not be therefore called in Que­stion simply because it is Prolonged, and Mis-timed by the Generality of Professors. Christ hath thus wisely Ordered it, to stumble some, to Humble the most Knowing Men; and to Try all, whether their Faith be grounded on his Word, or on their own and others Appre­hensions. But yet the Vision will not Lie, which doth Oblige ou [...] waiting for it, because it will come surely and not tarry, Hab. 2. 3. Nor may a former Expectation have been a meer Delusion, save as John Baptist hath been thought (by his Disciples) to be the Bridegroom, who onely was the Bridegroom's Friend or Harbinger, John 3. 26. 28, 29. However, let God be True, though every Man should prove a Lyar, at least in part mistaken, as being the Fruit of Darkness and Over-hastiness.

2. That Dispensation of the Bridegroom's Coming is very Notable, or much to be Observed, as doth appear from Christ's prefixing that Word [Behold] unto his Signification of its Near approach. And if that Night was much to be Observed, in which God brought his Peo­ple out of Egypt, Exod. 12. 42. much more this Day, in which the Lord our Righteousness will lead the Seed of Israel out of the North to their own Land, Jer. 23. 6, 7, 8. That was their first Redemption; this will be the same a Second Time, Isa. 11. 11. Now, as Relapses are most Dangerous, so Restaurations are most Remarkable. That was attended with following Checks and fore Temptations in the Wil­derness, but this will put the Gentile-Saints in full possession of their own Land, untill the Jews Conversion. That onely was Afflicting to Egyptian Dragons, and not to any of the Israelites; but this will sadly fall upon the Goats, or slothful Servants, and Foolish Virgins; which therefore is much more to be Observed by all sorts of Persons.

3. When all the Virgins have done looking for the Bridegroom, then is the surest ground for our concluding his Near Approach, for then doth Christ himself affirm it, which formerly had onely been presumed. Therefore he tarrieth untill some kind of false Alarm hath made the Generality to be Secure; and then, Behold, he comes indeed. What cause have all to stand continually upon their Watch, unless they mean to be surprized by him, whose very Coming is not known, save that it will be at the most unlikely time. How weak are they who therefore think the Time is not so nigh at hand, because the present Expectation of it is not so General as heretofore it may have been. This doth be­speak our Hearkning to that Cry, which giveth Notice of the Bride­groom's [Page 121] Coming when all the Virgins are fast asleep, at least-wise not to count it therefore of no weight, since at some such a time the truest signification that yet ever was, will then be made.

4. Christ here doth give some further Notice of his present Coming besides that of his Harbinger, which seemeth to be more than was at his first Coming in the Flesh, and which is worth our taking Notice of. He came not then to Judge the World, John 12. 47. as now he doth, Rev. 11. 18. And shall a Judge shew more of Gentleness (as this Redundant warning hinteth) than did a Saviour? But though he now will Execute the Judges Office, yet doth he enter on it with a Saviours Heart: And therefore he doubly warneth Now, because his present Work will be more Dreadful. How loth is Christ that any at this day should Perish, 2 Pet. 3. 9.! How are we more engaged to him than were the Pharisees, who onely had John Baptist's Cry: And if the De­spisers of that single Invitation were then shut out for ever, Luke 14. 24. how can those Foolish Virgins hope to enter, who have out-stood a Second Notice. Therefore this Cry had need be heeded, which else will doubly call for Wrath and Vengeance upon its Disobeyers.

5. This Cry is made at Midnight, or when the Virgins are asleep: which further shews the Riches of his Grace, who waiteth for the fit­test Time wherein to make its freeness Evident, especially since they had been Aakened once before, or when they first went out of Babylon, as is evinced from their Dreaming then, Psal. 126. 1. Indeed Christ bad Relapsing Slumberers to sleep on now, and take their Rest, to shew what they Deserved: But yet (to evidence the Riches of his Love) he also bad them to Arise, Mat. 26. 43. 45, 46. as here he dealeth with these Virgins Lest Men should boast of Congruous worth, with re­ference unto the Grace of God in Christ, it therefore is bestowed on them, when in the height of Incongruity or unworthiness to receive it. Thus did Christ Personate a Macedonian, entreating Paul to come and help them, Acts 16. 9, 10. Yea, thus unloveliness is his Time of Love, Ezek. 16. 6. 8. who then is moved to Heal, when nothing but Discou­ragements are to be seen, Isa. 57. 17, 17. The Voice of that Cry had need be hearkned unto, which otherwise doth so abound with sin-accen­ting and sorrow-heightning Grace.

6. How sadly are they Mistaken who think a going Once out will serve the turn, which is that great Soul-ruining Mis-apprehension among the Virgins or Professors. The World lyes still in Wickedness, 1 John 5. 19. and doth not stir at all: But Virgins are such as have gone out at first, and then they Rest, who Generally perish in that state. When Israel first went out of Egypt they went out All together, Exod. [Page 122] 12. 41. whose Carkasses yet Generally fell in the Wilderness, Numb. 14. 29. because they were not also free to go out Thence into Land of Canaan, when called thereunto by those of another Spirit, v. 24. 30. Thus also All the Jews went out of Nature into Moses, 1 Cor. 10. 2. but not from Thence into the Righteousness of God in Christ, Rom. 10. 3, 4. (which is Revealed from Faith in Moses to Faith in Christ, Rom. 1. 17.) and therefore they were not saved, Rom. 10. 1. And thus one may have (virtually) forgotten that he was purged from his Old sins, 2 Pet. 1. 9. who having escaped grosser Lusts, is not a Partaker also of that Divine Nature, v. 4. whose first appearance is Gospel-Faith, v. 5. All are partakers of the Earthy Adam's Image, but they must bear the Image of the Heavenly also, 1 Cor. 15. 49. or not Inherit his Heavenly Kingdom, v. 50. nor yet be saved, Eph. 2. 8. save as they are God's Workman-ship Created in Christ Jesus, v. 10. Let us therefore (at the first) Go out of Ignorance into Knowledge; and then (a Second time) Out of the Form of Knowledge into Practice, Rom. 2. 20, 21. Let us (at first) Go out of Disobedience into Du­ty; and then (a Second time) out of Material Legal Duty, or the Letter, into the Newness of its Spirituality, Rom. 7. 6. Let us (a [...] first) Go out of Superstition into Godliness or Right Worship; and then (a Second time) out of the Accidental Form of this Right Wor­ship, or Notional Profession of it into its Life and Power, 2 Tim. 3. 5. Thus in the General.

And as to such a Particular Duty and Time, peculiarly referred un­to in this Parable; those are much mistaken, who think a former going out will serve Christ's turn at Present. He speaketh Now, with refe­rence unto the Virgins Present state, which intimates his Expectation of their Progress beyond or out of those attainments, which in their Time and Place were not to be Despised. He is for Adding unto his Peoples Priviledges, John 10. 10. who therefore may expect the like from them in point of Duty, 2 Pet. 1. 5. Nor do such properly walk in any of his ways (as all the Saints are said to do, Psal. 119. 3.) who onely take one step therein, and so desist. However, such as do onely Go from the Pharisees unto John the Baptist, and not from John to Christ, will be Inferiour unto the least in the Kingdom of Heaven, Mat. 11. 11. if not in danger of Reverting unto the Pharisees again. There­fore if we have formerly gone out of Babylon or Old Jerusalem which Then was, we Now must Write that Copy over a Second time, with reference unto what is Now in Being, above what formerly hath been departed from.

And that we may thus fully follow God, in Answer to this Cry, these following Motives will be of Use.

Mot. 1. The Call is clear to each of these fore-named steps at such a Time. The most of which were Duties from the first; but Now, by way of Eminency. Sin was Defiling alway, but Now Jerusalem will be search'd with Candles, Zeph. 1. 12. Woe therefore to the Filthy and Polluted then, Zeph. 3. 1. It ever was unlawful to Com­ply with Spiritual Babylon, Dan. 1. 8. and 3. 12. but now some fur­ther self-delivery is enjoyned, Zech. 2. 7. which formerly was not [...] Duty, Jer. 29. 4, 5, 6, 7. Christ never warranted the Privacy of So­lemn Worship; but now the Re-assuming of surceased Temple-work is urged from the Lord himself, and by his Messenger in his Message to the People, to shew the clearness of their Call unto it, Hag. 1. 12, 13. At such a time the Ancient Priests must be New Consecrated, and the Old Altar purged before God will Accept their Offerings upon that Altar, Ezek. 43. 26, 27. And Spiritual Growth is Eminently Now expected, the want whereof will sadly signifie, since as the House of David will Then be as an Angel, so will the Feeble be as David in that day, Zech. 12. 8.

2. The Way is safe, and more especially at such a Time. He Walk­eth Surely who walketh Uprightly, Prov. 10. 9. Since Angels are charged with him in all such ways, Psal. 91. 11. and a clear Call to Duty, turns Night, (yea, Midnight) into Day, or seeming Danger into Security, Isa. 11. 8, 9, 10. However, the greatest Suffering is that of Sin, Hos. 4. 14. All outward Tribulations are nothing to inward Peace, John 16. 33. God's Loving Kindness is better than Life it self, Psal. 63. 3. The Soul is of more worth than all the World, Ma. 16. 26. and pre­sent light Afflictions (in the way of Duty) are most at Work, as to the Crown of Glory, 2 Cor. 4. 17. Yea, at This Time the Holiest ones are likeliest to be hid from outward Dangers, Zeph. 2. 3. God will be for a Sanctuary unto self-hazarding Non-consederates, Isa. 8. 12. 14. The Timely returners to Temple-work shall have no cause to fear, Hag. 2. 5. And he that goeth out of Old Jerusalem (both City and Temple) at such a time, may thereby save his Life, Jer. 21. 9.

3. The Walk is Recreating. Sin makes the Soul to Cry, Who shall Deliver me, Rom. 7. 24. and to thank God, through Jesus Christ, so far as it is Obtained, v. 25 And who would not be glad to lose his filthy Rags for Change of Raiment? What merry singing is there in the ways of God, Psal. 138. 5. as his Redeemed come to Sion, Isa. 51. 11. from out of Melancholick Babylon, Psal. 137. 1, 2, 4. The Open Field is far more sweet and chearing than to be self-shut up in sinful Privacy; yea, suffering in such a way doth yield the Matter of Rejoycing, Acts 5. 41, 42. Christ Spouses also are sometimes more Delighted in the [Page 124] Fields and Villages than in Jerusalem, or any of its Gardens; especially when likely (there) to have more sweet Communion with their Be­loved, Cant. 7. 11, 12. And what a Recreating toil it is to mount with Singing to the Height of Sion's Hill, Jer. 31. 12. from whence a Breathed Traveller may see the more of Heaven, and all these Earthly Lower things beneath him.

4. Thus shall we sooner see the Bridegroom by Going out to Meet him, than if we stay behind. Follow Holiness, without which no Man shall see God, Hob. 12. 14. as shall the Pure in Heart, Mat. 5. 8. for unto such Christ Promiseth the Manifestation of himself, John 14. 21. Nor is he to be seen in Babylon, save by some Extraordinary way of Revelation, Dan. 10. 1. but they shall see Eye to Eye, whom God shall bring again from thence to Sion, Isa. 52. 8. Then also was the Spirit poured out, Acts 2. 4. when those were all with one accord met in One place, v. 1. where all might come, v. 6. and therefore the Doors were not then shut for Fear, as formerly they were at Evening, John 20. 19. or when at Supper, Mark 16. 14. And at this time a Spouse may seek Christ long enough, in Bed, or in his Ancient Temple, and yet not find him, Cant. 3. 1. nor in the City or Old Jerusalem, v. 2. nor till she hath passed from the Watch-men, v. 3, 4. And since Christ comes from Heaven, 1 Thes. 4. 16. the Higher that we go, the sooner we shall see him, v. 17.

5. Such onely will go with Christ unto the Marriage, who thus Go out to meet him, because none else will then be ready, before the Door is shut, Mat. 25. 10. He who then hath not his Clean or Wedding-Garment on, will onely have that silencing check, How camest thou hi­ther, Mat. 22. 12? therefore go out of sinful Defilements. This Marriage-feast and Babylon's Funerals will contemporize, Rev. 19. 2. 9. 17, 18. therefore Go out of Babylon, for fear of being not then alive. Christ then will be ashamed of Them, Mat. 10. 33. who formerly have been ashamed of him, or have denyed him, by letting fall their Open Testi­mony, v. 27, 38. therefore go out of sinful Privacy. This same New Earth and Heavens will be laid upon the Old ones Ruines, Isa. 65. 17. therefore go out from hence, for fear of perishing in that Rubbish. And if we look for those, what manner of Persons should we be, 2 Pet. 3. 14. in point of growth, v. 18. therefore go out of Lower good Attain­ments. In Order whereunto, these following Helps may be of Use so far as there is yet room for such a Practice.

Help 1. Let not your Oyl be then to Buy, which is the undoing of Foolish Virgins at such a time: Endeavour to be satisfied (with all pre­venting speed) as unto what the Cry requireth; and please not your [Page 125] selves with pleading Now, that you want Light, and therefore cannot Go. Trust not to Trimmed Lamps, (or some Revived good Affecti­ons;) but get Oyl into your Vessels also, or in a Spiritually enlight­ned Judgment; else woe be to the Virgins also as well as others. The first Adam's Legs are good at Hand, but not at length; or will not bear Men fully out this Second time. The Pharisees could go as far as John, Mat. 3. 7. but not to Christ himself, from want of Light, John 9. 29. Some may Cry up the Light and Strength of Nature as they please, but nothing short of Gospel-Grace will make Men Run and not be Weary, or not to saint with Walking, Isa. 40. 31. when Youths will fail, v. 30.

2. Let us be Searching what manner of Time the Spirit of Christ here signifieth; as did the Ancient Prophets, with reference to his first Coming, 1 Pet. 1. 11. unless we think the Time is come, we shall have no more mind to Walk (at such a Midnight) than had those Jews to Build, Hag. 1. 2. Some may suppose the Virgins first going out was in the Days of Constantine, and that the Bridegroom's Com­ing here will not be till the Jews Conversion, at Christ's Personal Com­ing, or John's New Jerusalem. But they who first went out, and af­ter fell asleep, are they who are bid Now go out again: therefore the First and Second going out cannot be so many hundred Years asunder, as from the Time of Constantine untill Christ's Second Coming. The Jews must also be Converted before Christ's Personal Coming, or else that sudden Change then, 1 Cor. 15. 51, 52. would leave no room for Mourning, Zech. 12. 10. or Building Houses, Isa. 65. 21. which Jews will also not be Converted, untill the sixth Viol be poured out, Rev. 16. 12. before which time the Temporal Kingdom will be Restored, Rev. 11. 15. therefore the Bridegroom will first come unto the Gentiles, who will prepare the others way by drying up Euphrates, Rev. 16. 12. or casting out the four Monarchs, Zech. 1. 21.

3. Labour to be Awakened Throughly, which is the first step in go­ing out, and maketh way for all the rest. Christ doth design their be­ing thus Awakened, by Calling for their Going out; and he would have them to Awake, in Order to their going on, as being both the first Beginner, and Means of Perfecting that Work begun. One May sit still who is Awake, but Must sit still, if fast asleep: who, till awaken­ed Throughly, will go but somewhat Odly and Unsteadily. And as Men would awake, so they must unfold their Hands, Prov. 16. 10. and Open their Eyes, Prov. 20. 13. and draw the Curtain, or give way unto the Light, Eph. 5. 14. Such also may not be Offended with a Friendly Touch, Mat. 17. 7. nor with some Louder Noise, or gentle [Page 126] Nip, if need requireth, Mat. 26. 40. Such also must Arise, as do these Virgins, and not lye still in such a Tempting Posture. Yea, they must Rub their Eyes, and shake themselves, Judg. 16. 20. or Offer some Holy Violence unto their sluggish Frame: Nay, they must also be at Work, or fall upon the Trimming of their Lamps, and entring [...] their going out, else will they sleep again, Mat. 26. 46.

4. Gird up your Loins (or Go with a good Courage, Jer. 1. 17.) and let your Lamps be Burning, Luke 12. 35. or your Affections fla­ming; so will you Open to Christ's Knock, v. 36. or Answer to hi [...] Cry. He that abhors not Evil, will be devising Mischief on his Bed, and never set himself in a way, save that which is not good, Psal. 36. 4. Go out of the midst of Babylon, Delivering every Man his Soul from God's fierce Anger, in this day of her Destruction, Jer. 51. 45. And though a Lion may be abroad, yet (to prevent our sinful Privacy) let us Remember, the far worse Biting Serpent is within at such a Day, Amos 5. 18, 19. Plead with your Mother, Plead; who Now is no [...] the Wife of Christ, as formerly she may have been, Hos. 2. 2. An [...] stand not Mincing of the Matter, as you would not deprive your selves of Mercy, v. 4. And he that doth not Grow or Multiply his present Talent, will have it taken from him at Christ's Coming, Mat. 25. 28.

5. Expect to lose your Company, at least, one Half, or All the Foolish Virgins at this Second Going out. Noah was very singular i [...] point of Righteousness, Gen. 7. 1. or Going out of sinful Defilements▪ wherein the Generality Perished. At Babylon shall fall the slain of all the Earth, Jer. 51. 49. excepting some few, who then will Go away, v. 50. Haggai and Zechariah were the onely Two remaining Witnesses fo [...] Temple-work in their Day, Ezra 5. 1. And Jeremiah was much alone in stirring up others to Go out of Old Jerusalem into Babylon or Confu­sion. And when the Harvest (or time of Cutting down) is come, the Corn is Generally Dead at the Root, or hath done Growing, save here and there a single Ear. Few Trees can bear a Transplantation, few seek the things of Jesus Christ, few will endure to Walk in this Narrow way, few persevere unto the End; and who shall Live when God doth this? Therefore he now that stays for Company, will be shut out with his Companions.

Quest. 1. What is the Meaning of that word, Arose?

Answ. 1. Their Rising (upon this Account) doth intimate Their being made to Hear that Cry, in Answer unto which they do Arise. This signifies the Cry to have been very Loud, else would it not have been Heard by so many Persons fast asleep. Now, have they not heard? Yes verily, Rom. 10. 18. although they have not all Obeyed, v. 16. for who hath so Believed our Report? That Everlasting Gospel, Rev. 14. 6, 7. doth seem to have been Preached before these Virgins fell asleep, as also, that Double Notification of Babylon's fall, v. 8. the first whereof was then Accomplished: Between which First and Second Fall there is a Warning given, v. 9. which seemeth to be the Cry here made, and also to have been made already. All sorts of Complyers with the Beast, and with his Mark (in Fore-heads or in Hands, that is to say, with reference to more Apert Commands or Covert Prohibitions) have been fore-warned, and they have Heard it.

2. Arising intimateth their being Now in a Capacity of Speaking, Hearing, Seeing, Weighing, and Going out, if they had pleased, more than before, while fast asleep. And have they not already been in that Capacity? Could they not have Discoursed what was Offered, and heard Replyes, and see what he that Runs might Read, Hab. 2. 2? Could they not have Considered what formerly they had not heard, Isa. 52. 15. before it was Condemned, John 7. 51? Yea, could they not [Page 128] have walked out, as unto any visible Rub, save what was of their own Creating? 'Tis true indeed, Man can do nothing of himself, Acts 17. 28. at least-wise not in Spiritual Cases, 2 Cor. 3. 5. but Men forbear not upon that Account; and Common Influences might suffice as to the Matter (or more External Part) of such a work. And in that Case Affected Ignorance is not Invincible, nor will Pretended inability Ex­cuse, Luke 14. 18, 19, 20. when Blind and Maimed ones shall be brought in, v. 21.

3. Arising (hereupon) doth intimate their Understanding and Ap­proving (in part at least) what is Declared and Required by the Cry. One may be throughly wakened by that which vexeth, who then en­deavours to sleep again: But being told, the Bridegroom Cometh, and being bid Go out to meet him, he will not Rise, who doth not competently understand the Notice, and like the Motion. And hath not this also been to be seen of late among the Virgins? Have not their Swooning Expectations been Revived, as Tabitha, so as to sit up a lit­tle, Acts 9. 40? Have not some Heard, that Christ (in his Witnes­ses) is both Alive and Risen, Luke 24. 23? Yea, have not some of Themselves been Plausibly convinced, because his Dead Body was not to be seen, although they saw him not Alive, v. 24? Yea, have they not Approved in their Hearts and Consciences, at least, some part of what the Cry requireth? Which further proves its having been already made; though with submission.

4. Arising intimateth the Sleepers Moving out of his former Place and Posture. Some Men can slumber as they stand, but yet not sleep, till either Laid, or sitting in some convenient place; both which are in­consistent with Arising. And hath not such a variation been Apparent? I mean, some kind of Rising up (with Arms unfolded) from easier Seats and self-indulging Postures? Some have been strengthened, as Jacob was, to Rise and Sit, though onely upon the same Bed still, up­on the Hearing of Joseph's Coming, Gen. 48. 1, 2. and his not being able to leave his Bed, was from his present Weakness, and Near ap­proaching Death, Gen. 49. 33. Others have also Risen out of their Seat, as Eglon did, upon his Hearing of a Message from the Lord, Judg. 3. 20. who yet then Perished, v. 21. because of his former evil Practices. But some have also left their Bed and Walked, as did that Damsel, upon Christ's speaking to her, Mark 5. 41, 42. who former­ly had been asleep, v. 39.

5. Arising upon the Cry, doth intimate their getting in a readiness for some further Action, as Josh. 8. 3. Mat. 8. 15. and as is evident from the joyning of their Rising, with the Trimming of their Lamps: Which leadeth to the next Enquiry.

Quest. 2. What seemeth to be meant by the Trimming of their Lamps?

Answ. 1. Trimming of Lamps doth intimate (by Necessary conse­quence) the taking Notice of their present state, in point o [...] Oyl or Light, which could not but be then perceived, and as the Issue eviden­ced. While Men are fast asleep, (yea, till they Rise and are at work) they know not clearly what they Have or Want, which should encou­rage us to be upon our constant Watch, as we would know our Hap­piness or Misery. Sleep doth Benight the Understanding, and onely fills the Head with Solacing or Frighting Dreams, for which there is no Real cause, as upon wakening doth appear. And have not the slum­bring Virgins been thus undeceived upon the fresh stirring of their Affections, Typified by these Lamps? Some have been onely Frighted into the Exercise of their Remaining strength, as Sampson was, upon his first Awakening, by a Cry, Judg. 16. 9. But others have found, that shaking of themselves could do no good, no more than it did him at last, Judg. 16. 20, 21.

2. Trimming of Lamps doth intimate their being Cleansed from that soil, which formerly hath been Contracted by length of Time, or fal­ling snuffs, or burning too near the bottom. Lamps will contract Pol­lution meerly through discontinuance of constant Dressing: And so will good Affections, when not constantly looked after, 1 Chron. 29. 3. 9. 18. Much more will un-removed snuffs defile; or that more Gross and Earthy part, which doth Attend our best Affections; Especially when Lamps are suffered to burn too Low, or when our very Light is Carnal, which doth discolour our Affections, and threatens the Extin­guishing of our Light or Judgment, Rom. 1. 21. And have not the Virgins Lamps been All thus Trimmed? Whilst they were slumbring, their former good Affections were much Eclipsed from want of Daily Rubbing, from their being onely Snuffed or Reproved by their own Back-slidings, and from the Degenerating of their Wisdom into Car­nal Policy, which since hath been Amended.

3. Trimming the Lamps doth intimate their being also newly Tipt, or Beautified with some fresh Adorning; the former being now decay­ed with Age and filth, and partly, by a present scouring. And have not the Virgins Lamps or good Affections been lately thus Adorned? Some could not be at Rest untill they had put on again that Coat of Zeal for Christ, which formerly they had put off; till they had turned unto him, from whom they with the Generality had Revolted, in Answer to that Call, Isa. 31. 6. Yea, others also have endeavoured to set a fair Gloss or Face upon their fading Lamps, or Dying good Affections, [Page 130] by wishing that it had been otherwise, and witnessing unto the better­ness of others Practices. Thus have these sought to Paint their Faces, whereas the former have Recovered their Native Lustre; though both are in Appearance very Trim to what they sometimes were, them­selves and others being Judges.

4. Trimming the Lamps doth intimate their making shew, of get­ting fit to March, or to Go out and Meet the Bridegroom; which part­ly their Arising promised, much more this Super-added Preparation. And hath not such a shew been made? Yea, have not some begun to March? Whom others also have Accompanied, so far as Oyl or Light hath lasted. Some have Reformed many Moral Evils of a Common Nature. Some have Repented of more gross Compliances with Spi­ritual Babylon. Some are more Open (yet) in their Religious Wor­ship, but are not free to Promise it for the Future, nor yet to Confess a former failing. But most are stumbled at Going out of this Old Earth and Heavens, or Lower good Attainments, desiring first to Bu­ry their Aged Parents, Mat. 8. 21. or Friendly to Part with them, at least, Luke 9. 61. and to fetch something out of their Old House, at least their Cloaths, Mat. 24. 17, 18. not being able to go out of Low­er things.

Quest. 3. How comes this Cry to be so Generally Rouzing?

Answ. 1. Because it is so very Loud; in which Case Baal must needs have heard if he had onely been asleep, 1 Kings 18. 27, 28. as God did Rabshakeh, Isa. 37. 23. The Lord hath lately Cryed aloud, both by his Providences, and by some Publick Testimonies. How did the late Plague Alarm all our Virgins, among whom it Raged most Re­markably? Yea, how were Harlots Frighted with the Fire, and much more others? The Meaning whereof hath been made out unto some Men of Wisdom, Mic. 6. 9. and partly, unto some Foolish Virgins also. And doth it not conclude them Dead, who are not yet at all awakened? Nor will continuing Sleepers be Excused, by their pretend­ing Not to have Heard; since all Men shall be Judged by that Law which hath been once Proclaimed, though not particularly sent to every one who should have Enquired after it, which yet hath been so loud, as Generally to Raise the slumbring Virgins.

2. Because it is undoubtedly Divine, the Hearing whereof made wicked Eglon to arise, Judg. 3. 20. and those to be Obedient, who had surceased Temple-work through Slavish Fear, when once they un­derstood the Lord's own Voice and Message by the Prophet, whom God himself had sent as his own Messenger, Hag. 1. 12, 13. The Voice of God can break the Cedars, or stout-hearted ones, Psal. 29. 5. Yea, [Page 131] it can make the Hinds to Calve, v. 9. or Fearful Creatures (such as Hinds are, Cant. 2. 7.) to bring forth, although with much Pain, as doth that Creature, Job 39. 3. The word of Man may be (and in some Cases should be) Dis-regarded, Gal. 1. 8. but if it be received as the Word of God, it works Effectually in them who do Believe it, 1 Thes. 2. 13. Now, all the Virgins do believe this Cry is Christ's; and it is self-evincing, because 'tis Scriptural; and then they must be one day Judged by it, who therefore Now cannot but be awakened.

3. Because this Cry Without is Seconded by Conscience from With­in, which maketh room for its Reception. Conscience is in the Soul of Man, as is the Drum within his Ear, which doth receive an Out­ward sound, and so transmits it to the Brain, or Understanding, unless that Drum be spoyled, and then no Cry VVithout is Understood. Science alone is ineffectual, but Conscience is knowing Together with, or Co-attesting unto the Truth and VVeight of what is Offered by another. Now, that which is here Notified by the Cry, is readily Ecchoed unto by awakened Consciences, which do Remember, Christ May be Coming, and then it is a Duty to Go out and Meet him. And when a Cry without is Answered by a Cry within, the deepest sleeper must needs awaken, and do something, untill the Ear be Deasned, and Conscience some way satisfied, so as to cease its Bawling Noise.

4. Because the Persons cryed unto are Virgins or Professors, and so more easie to be awakened than others are. These were not Dead, but onely fast asleep, who therefore were more likely to Rouzed up, at least-wise by some Louder Call. Professors are Described also by their Nearness unto Christ, Eph. 2. 17. which is a great advantage, in point of Hearing, above what others have. The Cry is also more Particular­ly Directed to the Virgins here, which promiseth a suitable Entertain­ment, Prov. 22. 19, 20, 21. and in which Case, a Jehu will arise, 2 Kings 9. 5, 6. And though Proud Pharaoh Knew not God, upon his Hearing of a Message from him, Exod. 5. 1, 2. Yet none of these Vir­gins are so Atheistical, as to Reject what seems to be Divine. And though some former Professors may have made away their Conscience, 1 Tim. 1. 19. Yet Virgins (whilst Remaining such) have something of a Tender Spirit in them, which doth Oblige their Hearkening there­unto.

5. The Wiser Virgins might be concluded light of Hearing, and of an Obedient Disposition, with whom the Foolish Yet were in Com­munion; and if but one of a Company be awakened, he may awaken all the rest. Spouses are never so fast asleep, but they both Hear and Know the Voice of their Beloved, Cant. 5. 2. Christ's Sheep are to [Page 132] be known by such an Ear-mark, John 10. 3. who thereupon do also follow him, v. 4. And Philip being Called, will call Nathanael, John 1. 43. 45. Yea, frighted Mariners will not let Jonah sleep, Jonah 1. 5, 6. if in their Company. This is the benefit of Fellowship with Re­al Saints, though Labouring under strong Temptations; what is it then to be in Communion with the Watchful? And though no Oyl could be afforded by the Wiser Virgins, yet might the Foolish be thus awakened, who otherwise, perhaps, had not been much Affected with the Cry, save as some of their own Companions did enliven it by their Example, which are more Prevalent with some than Precepts.

Quest. 4. Why do the Foolish Virgins (also) Rise and Trim their Lamps, who had no Oyl to lead them further, as had the Wise?

Answ. 1. These being at the present wakened, must needs do some­thing, who scarcely could do less than Rise and Trim their Lamps. They were awakened by the Cry, whether they would or no; and to lye still with Open Eyes, or to Rise up and to be altogether Idle, would onely make their Consciences Rage the more, till it be made to sleep again. Thus are some Hurried in that, which as they never Thought to have Begun, so neither do they mean to Prosecute it, save till some fair Occasion be afforded of Quarrelling therewith, and of Returning into their Former state. This is the Fruit of Injudicious good Affecti­ons or Rash Engagements, whereof Men soon Repent, Mat. 21. 30. and which are easily desisted from, without much inward real conflict, Ruth 4. 4, 5, 6. Trust not unto the Force of Natural Conscience, no more than to the hasty springing up of Seed in Stony Ground, which hath no Root, Mat. 13. 5, 6.

2. They possibly might not Yet perceive their want of Oyl, untill their Lamps were Trimmed, Labouring still under that Mistake, which made them at the first to venture out, through sleightiness and self-conceit. They who seek not to un-deceive themselves in Time, may justly be given up to strong Delusions, that they shall verily believe a Lye; and they who sleep with Empty Vessels, will scarcely Dream of ought but Fulness; nor yet awake (in Spiritual Cases) with any other (Timely) apprehensions. When Souls fall once in Love with Naked good Affections, they seldom prize a Spiritually enlightned Judgment, untill it be too late to Rectifie that Fundamental and Soul-damning-Error. It is with Spiritual Pride, as with a Tympany, which (being Chronical) is hardly Cured, especially in Case of a Relapse, or when a Soul hath formerly been warned of it, as all the Virgins or Professors were, when first enlightned.

3. They fain would go as far as might be with the Wiser Virgins, [Page 133] with whom they first went out, and having slept together, they suita­bly endeavoured to Arise and Trim their Lamps, in Answer to the Cry, as do the other: Great is the single Force of Pre-engagement, and as with reference unto sin, Jer. 2. 25. so with Respect unto some kind of good, John 19. 22. Yea, Jephthah (rather than he would go back) chose to Deny himself in Sacrificing his onely Child, Judg. 11. 35. Pride also is Predominant in Foolish Virgins, who therefore may do more than otherwise they would have done, because they scorn to come be­hind their Fellows. Communion also begetteth Love; and Love con­strained Ruth (who yet had not a better Principle) to keep her Mother Company, Ruth 1. 15, 16. Yea, Natural Conscience will Regret, to Part with Ancient Precious Friends, when barely put upon Repeating their Joint former Practice, untill some more than Ordinary Let doth intervene, and till a plausible pretence or colour shall be Offered for such a Parting.

4. They might do This without any Prejudice to Themselves; and in that Case, some easier work will not be stuck at by a Foolish Virgin. 'Tis nothing (in Comparison) for one Awakened to Arise: Nor can the Trimming of One's Lamp (or stirring of some good Affections) much Disquiet any Man whose Principal Interest, or Corruption is yet untouch'd. Thus Satan is content to Gratifie the sinner's bawling or a wakened Conscience, by giving him a Dispensation to Hear, and Read, and Pray sometimes, untill that Crying fit be over. Nor is a Worldly Interest endangered by what this Trimming of the Lamps im­porteth, no more than Nicodemus his Coming unto Christ (by Night) did him; since he was yet within the Compass of that Law, John 9. 22. And though an Harlot will not do thus much, yet is the most Foolish Virgin Wiser than to distast a Bosom Friend, by Grudging that which may be safely granted.

5. They might think (being Foolish) this was All; untill the Cry is, as it were, Expounded by the Wiser Virgins Going further: So prone are Hypocrites to Magnifie their own Performances. Or they might think this would suffice at least; either to carry them out, as at the first, or to Excuse them, in Case they did not Go, having thus shewn their good Affection by Trimming of their Lamps.

First, they might think their Trimmed Lamps would be sufficient to carry them out this Second time, as well as at the First, when they did onely take their Lamps, but no Oyl with them; not minding the Dif­ference that Now was, both as to the Work it self, and also the strength of their Affections. The Work it self was Then more Easie, and their Affections were more Lively, than at the Present: But when [Page 134] poor Sampson's Hair was cut, he still was apt to Fancy that shaking of himself would serve the turn, as heretofore at other times, Judg. 16. 19, 20. This trusting unto fore-Experiences is many times the Ruine of unsound Professors, who Argue from a former Practice, unto their Future perseverance, and so betray themselves into the Tempter's hand through their Presumptuous Confidence. David indeed might safely Argue his following Success from what he formerly had met with, 1 Sam. 17. 37. because he went in the Name (or Strength) of God, v. 45. which Hypocrites do not pretend unto; and therefore, since their Good is not in their Own Hand, Job 21. 16. it is no wonder if their Lamp or Candle be put out, v. 17.

Secondly, they might (at least) suppose, This would Excuse them, in Case they went no further; having thus shewn their Willing Mind, or good Affections, by Trimming of their Lamps. Thus some poor Creatures are apt to Fansy, that good Desires will serve the turn, who therefore plead a Love for Christ, such as those Virgins had, Cant. 1. 3. who yet were not Espoused to him. These Good Affections are the Bane of Hypocrites, who think to Borrow upon Practice, by their Presenting Christ with good Desires; but he will not be Mocked. Onely themselves are fully satisfied, if they have but a liking of Christ's ways, a Love for Walkers in them; especially if they are Up and Doing, to the Height of their pretended Light. Indeed Christ some­times doth Accept a Willing Mind, but that Relateth onely to Invinci­ble Inability, and not to Foolish Virgins, but the Wise, 2 Cor. 8. 11, 12. both which are sadly mis-applyed by them to themselves.

6. This Work is of a self-paying Nature, as well as safe: and Ephraim (that silly Creature, Hos. 7. 11.) is willing to Tread out the Corn, Hos. 10. 11. or Work and Eat together, Deut. 25. 4. so is a Foolish Virgin. The first Going out was attended with present Pay, where­in the Foolish Virgins therefore Joyned; so is their Second Rising and Trimming of their Lamps, though not their Second Going forth: And Carnal Jews will follow Christ whilst they are filled with his Loaves, John 6. 26. who Walked no more with him, v. 66. when nothing but Spiritual (or invisible) Bread and Flesh is promised to them, v. 51. But Rising doth Refresh the Conscience much, so doth the finifying of Affections: Since it is Natural unto Maids or Virgins to think more on their Ornaments than on their Rest. Jer. 2. 32. Yea, they would not else be accounted Virgins; the Preservation of which Name or Title doth Plentifully Recompense the Foolish Virgins present Labour, who therefore are thus at Work.

Ʋse 1. As none were to be counted Virgins Heretofore, save [Page 135] they who at the first went forth to meet the Bridegroom; so when the Cry is made, none are to be Accounted Virgins Then, save they who thereupon Arose and Trimmed their Lamps; since All the Virgins (at such a time) are said to do so. And so long onely doth the Warrant of Communion last with such, and of their being Owned as Professors; who Differed from the Wise at first, as to Reality; but from This time they cease to have the Name of Virgins given to them, and as that Name is Common to the Foolish with the Wise, in point of Visi­bility. This shews the sadness of their visible State, who are not mo­ved with the Cry, since they have thereby forfeited the Name of Vir­gins; in Christ's Account, as having slept the sleep of Death. Yea, they who are not Parted Now from such as These, will not themselves be counted Virgins.

Ʋse 2. Here we may see one sad Effect of sleep or slumber, viz. the marring of our Lamps at least, as their being Trimmed (by awa­kened ones) evinceth. Now, Virgins usually are very Neat; there­fore this consideration might suffice to keep such ever waking, as they would not spoyl their Trimming. How Glorious was their first Love, when shining with a Lively Exercise thereof, and Burning with an Ho­ly Zeal for Christ at their first Going out, together wherewith their Glo­ry also hath been lost. Man's Eye is eminently the Seat of Beauty, which therefore needs must be Eclipsed, together with the Closing of his Eye with sleep, which is Death's Image. In point of visibility, Darkness it self is staining, Job 3. 5. and sleep will Ruffle the finest Ornaments in Reality; therefore none would be seen in their Night-Habits, nor will they lye down to slumber, till they have either put off their Bravery, or ceased to be studious about its Preservation.

Ʋse 3. Hence we may Learn, how far the Wiser and Foolish Vir­gins may go together. They All went out at first, they All were over­taken with a slumbring Spirit; and now they All Awaken, Rise, and Trim their Lamps together. It is a Mercy to be Awakened, but ma­ny are so, to their shame, who either sleep again, or onely Muse and Talk a little, and to less purpose, if that be all. It is some further Mercy to be Raised up, which yet an Hypocrite may be Interested in, who may not onely Hear Christ's Voice, Luke 13. 26: and be in a Capacity of doing more, but also may Approve what is more Excel­lent, Rom. 2. 18. Yea, Foolish Galatians may Begin to Run, Gal. 3. 3. and 5. 7. Nay, such may also Trim their Lamps, as do these Foolish Virgins; an Empty House may be both Swept and Garnished, Mat. 13. 44, Such may do many things, Mark 6. 20. and Promise more, Mat. 21. 30. No Judgment can rightly pass upon Professors, till we [Page 136] shall see who have Gone out, by their Admission to the Bridegroom's Marriage.

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

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

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

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

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

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

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

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

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

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

3. Much Partiality may be Observed in their Confession.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

6. Affections are the Bringers forth of Actions; and as no Work is done at all, in Case Affections be wholly wanting; so where [...]h [...]se are not strong and Lively, nothing is done with Joy, or without D [...]fficulty. Judgment is as the Head, and our Affections as the Fe [...]t: Ther [...]ore he cutteth off the Feet, who sendeth by a Fool, that wanteth both, Prov. [Page 159] 26. 6. At least-wise, our Affections are as the Wheels unto a Chariot, which Driveth Heavily when those are taken off, Exod. 14. 25. Love is the sleight of Acting, which doth not call its D [...]ty Grievous, 1 John 5. 3. nor is it Quenched with many Waters, Cant. 8. 7. but doth con­strain, 2 Cor. 5. 14. in spight of all Discouragements, 2 Cor. 12. 15. Whereas Men void of Love to Christ complain of Weariness, Mal. 1. 13. wishing the Work were over, Amos 8. 5. and waiting for an Op­portunity of being Discharged from it, which he who Loves his Ma­ster will not Accept of, Exod. 21. 5. Let us therefore keep up Affecti­ons, unless we have a mind to cast off Duty.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Page 166] 9. Let us be careful with whom we Ordinarily (at least-wise In­timately) do Converse, since though Communion with the Wise can­not secure the Foolish Virgins Lamps from Going out; yet are Com­panions apt to Influence, Prov. 13. 20. Saul (if among the Prophets) will also Prophesy, 1 Sam. 19. 24. And Joash his good Affection was Preserved, so long as good Jehoiada Lived, 2 Chron. 24. 2. but otherwise Love will cool, Mat. 24. 12. Affection for Duty (since the Fall) is very crazy; and Persons (Aguishly Disposed) upon the sight of others so Affected, are apt to shake. Thus many Hopeful Virgins (of later Years) have Buried their Ancient Love (for Duty) in the Bosom of a Dis-affected Yoak-fellow; which is a fair Warning unto Others to Marry in the Lord, 1 Cor. 7. 39. Come out of Babylon, for fear of being Touched with her Sins, Rev. 18. 4. Since any one Root of Bitterness is apt to Trouble and Defile, Heb. 12. 15. though it be but a little Leaven, 1 Cor. 5. 6. Consult Experiences, and let us Act accordingly.

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

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

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

Quest. 1. How came the Wise Virgins to be so Calm, considering the Others great M [...]scarriage, whose Lamps were now Gone out, through want of Care to take Oyl with them at the first?

Answ. 1. These Foolish Virgins here do not Provoke the Wise unto their Faces by any unhandsome word or carriage: and in that Case, few will Begin to Quarrel upon Christ's Account, till Passion is stirred up by Personal Provocations. There is a great Fault among Professors in that regard, who count Plain dealing Passion, and so Desist therefrom, untill themselves are throughly vexed, or Passionate indeed; and then such will speak out. We ought to follow Peace with all Men, Heb. 12. 14. but not to Purchase it by Theft and Murder, such as Mans sin­ful silence is, to Christ and to his Brother, Jer. 23. 30. Ezek. 33. 8. Thus doth self-love dispense with Duty, under a Pretence of studying Peace, till Interest hath made such Furious, instead of being truly Faith­ful, which seldom is of any use, James 1. 20. save onely to Discover those Passionate Reprovers Dissimulation.

2. The Wiser Virgins might Perceive the others inability to bear plain down-right dealing at the present; and this might cause their be­ing silent. Rebukes are Pearls too good for Swine, Mat. 7. 6. Not may a Scorner be Reproved, Prov. 9. 7, 8. And when that Prophet was [...]id forbear, he Warrantably did so, as a Token of the others Ruine, 2 Chron. 25. 16. As Men would not be cast out, so let them take heed of Mocking, Gen. 21. 9, 10. and as they would not be let alone, so let them take heed of being Joyned to their evil ways, Hos. 4. 17. Yea, let them Encourage others as they would Healingly be Reproved by them, Psal. 141. 5. Saints have not so many smiles from Christ (as yet) because they cannot bear them; nor others (upon that Account) some fructifying showers from his Clouded brows. And though (at such a time) Gentiles may be compelled to come in, Luke 14. 23. yet Old Professing Jews will soon Discourage their Inviters, v. 24.

3. These very Wise Virgins were lately wakened out of their sleep­ing with the other, which might Occasion their want of Zeal. Distem­pered sleep (such as this was) doth Naturally tend to make the Spirits dull; and much more in a Moral sence. Conscience in David was fast asleep when he could be so fierce against that in Another, whereof him­self was then so Guilty, 2 Sam. 12. 5, 6, 7. 'Tis meet for Slumberers [Page 169] to Rub their Eyes, before they can Discern (at least Reprove) ano­ther's sluggishness. Christ's Teaching was Authoritative, in Compe­tition with that of Hypocrites, Mat. 7. 29. whose guilty Conscience (when Appealed unto) made them Desist from prosecuting their Im­peachment of another, John 8. 7. 9. And as those Typical Snuffers were made of purest Gold, Exod. 37. 23. so Persons Newly Raised from a Fall, have seldom so much Confidence, as to Rebuke their fel­lows, till throughly purified from Enfeebling guilt.

4. They might be Tender in Judging upon the present case; how far a failing of this Nature was their sin; or how far such a sin might be consistent with the Main; or whether their Lamps were not Recover­able: And therefore onely might Exhort instead of sharp Rebuking. Christ did more deeply Censure the Foolish Virgins of his Time, than his Disciples could well bear, Mat. 15. 12. and some Wise Virgins (at this Day) like not such kind of Tartness. Few are Convinced, that Ignorance doth not Excuse from sin, or that Time-Duties are of such Importance, as to have Saint-ship gathered up thereinto: who therefore dare not Judge Men upon that Account. And since the Scrip­ture so much calls for Gentleness, it is a thing so grateful of it self, as that few Men can bear it's Contrary in any case, though every whit as plainly Warranted, especially among Back-sliders. But those Tor­menting Witnesses were onely Two, Rev. 11. 10. the Generality are Moderate.

5. Wise Virgins alway are Inferiour to the Foolish, in point of Interest; which is a sore Temptation, not to Irritate, and which but few can overcome. Soundest Professors generally are Poor, compa­red with others, 1 Cor. 4. 8. and Poor Men use Intreaties, leaving rough Answers to the Rich, Prov. 18. 23. who seldom themselves are so dealt with, save by a more than Ordinary Prophet, as of Old. Sound­est Professors also are but few: And where is that Micajah, who da­reth to Rebuke four hundred Lying Flatterers? Yea, Foolish Virgins are of the first Magnitude, unto the dwellers upon Earth, as is the Moon, because of its being nearer unto sense: And as Proud Pharisees deride Plain dealing, Luke 16. 14. presuming upon their high Esteem, v. 15 so none but Christ and John durst roughly handle them, until the Spirit was poured down, Acts 2. 17. 23. and when that Dispensation comes again, Isa. 32. 15. then stammerers will speak plainly, ver. 4.

6. The Lord himself might have a Righteous Over-ruling Hand, in their being silent unto such, at such a Time. He hath the Key of Utterance, Col. 4. 3. and when he Shutteth, no Man can Open, Rev. [Page 170] 3. 7. A Moral (or Preceptive) Bar is alway laid upon his People's Reprehensions, in some Cases, or when clear Duties are Disputed; Hos. 4. [...]. and sometimes an Effectual (or Physical) Bar doth force them to be dumb. Thus Naaman's halving it with God, (after so full a Conviction and Obliging Mercy,) was justly Punished with Elisha's silence and seeming Approbation, 2 Kings 5. 17, 18, 19. The Time is Now hastning, for God himself to Answer such Hypocritical Enquirers of him, Ezek. 14. 4. who therefore will not let his Ser­vants speak, v. 3. And thus some are not Plainly spoken unto, Mat. 13. 13. least they should See and Hear, and Understand, and be Con­verted, unto their being Healed, v. 15.

Quest. 2. What is the Meaning of that Denial which is here made (by these Wise Virgins) unto the Foolish Virgins Motion for Oyl or Light?

Answ. To which I Answer.

First, Negatively.

1. It is not to be understood, as if the Wise Virgins were (in the least) unwilling to have lent what Help they could, in case the Other had been truly serious. This would not have consisted with their Wisdom, but would have signified their being also Foolish; since the Lips of the Wise Disperse Knowledge, but the Heart of the Foolish doth not so, Prov. 15. 7. A Gracious Heart Longeth to Impart that Spiritual Gift, whereof he doth partake, Rom. 1. 11. doing therein to Others, as he would be dealt with by them, v. 12. Oyl is Diffu­sive, especially where Gifts and Graces are in Conjunction: therefore it sadly signifieth, when utmost Spiritual Help is not Afforded, from Envy, Sluggishness, or Spiritual Pride: Satan may Hinder, once and again, 1 Thes. 2. 18. so may Diversions otherways, Rom. 15. 22. Yea, sometimes Paul was Hindred by the Holy Ghost, Acts 16. 6, 7. who else did count himself a Debtor unto All, Rom. 1. 14.

2. Nor is it meant, as if the Wise Virgins (absolutely) were unable to have given Oyl unto the Foolish. 'Tis true, all Man's suf­ficiency (for such a work) is of the Lord, 2 Cor. 3. 5. as well as Efficacy, 1 Cor. 3. 7. yet are Men workers together with him, 2 Cor. 6. 1. who therefore have this Oyl or Treasure in their Earthen Vessels, 2 Cor. 4. 7. Paul could Beget, in Bonds, Philem. 10. and he that is not Able to be a Spiritual Father, was Typically of Old debarred from that Priest-hood, Lev. 21. 20. which was a Type of Gospel Saint-ship, 1 Pet. 2. 9. nor might such enter into the Congregation, or be Accounted Israelites, Deut. 23. 1. Nor will the Saints Oyl (in this Respect) forbear to Multiply, so long as there are any chosen Vessels [Page 171] left for it to over-flow into, as 2 Kings 4. 6. or not untill Election hath done bearing Children; and then this Oyl will stay, as did that Wid­dows, serving to pay its Owners Debts, and for Subsistance, 2 Kings 4. 7.

3. Nor is that Cautionary Reason [Lest there be not enough for us and you] to be Interpreted, as if this Spiritual Contribution would Exhaust the Wiser Virgins store, as at the first blush it seemeth to im­port. There was no Lessening of Christ's Vertue, by what went from him, Luke 8. 46. nor is the Sun darkened by its shining: Nor is a Saint the Poorer for his Spiritual Liberality. Yea, Grace is thus kept Bright with Use, which otherwise might gather Rust, and so Corrupt, as Gold it self is apt to Canker, James 5. 3. unto its Owner's Dis­advantage. And as unmeet with holding tendeth unto Poverty, so he Increaseth, who duly scattereth, Prov. 11. 24. and watereth himself by watering others, v. 25 as Talent-Occupiers do Experience, Mat. 25. 20. Lamps, in the Letter and Mystery, herein Agree, that nei­ther of them are Diminished by Lighting Others: Mystical Lamps herein are singular, because their Oyl is Multiplyed by Distribution. Thus much as to the Negative. But then,

II. Affirmatively. They might thus speak unto the Foolish Vir­gins.

1. To prove the Cordialness of their Desire, if not to check their sleightiness and Carnality therein. When that Samaritan Woman sleightily and Carnally desired Christ's Ever-living water, John 4. 15. he onely Answered her with a Diversion, v. 16. q. d. I will be other­wise sought unto before a Motion of that Nature shall be satisfied. However Cordialness is thus Expreimented. Thus Joshua tryed the Truth of Israel's Professing to Serve the Lord, Josh. 24. 16. by his Re­jecting of it, v. 19. till they had Doubted it, v. 21. and then he let it pass, v. 22. Thus Naomi refused Ruth's first Resolution to Accom­pany her, Ruth 1. 10. 15. meerly to prove her stedfastness, v. 16, 17, 18. as did Elijah to Elisha, 2 Kings 2. 2. and Christ himself unto those two Disciples, Luke 24 28, 29. Had not the Foolish Virgins been in­different, so Modest a Denial would have wrought another way; there­fore this Tryal was not unwisely made.

2. To Check the Foolish Virgins coming Onely unto them for Oyl, without any further Pains or Cost, who therefore bid them (rather) Go to them that Sell, and Buy. Thus Naaman was bid to Go and Wash in Jordan, 2 Kings 5. 10. and those Ten Lepers to Go and shew themselves unto the Priest, Luke 17. 14. and Israel, to Buy of Esan, Meat and Water, Deut. 2. 6. not from unwillingness to Gratifie [Page 172] them upon other terms, but to Rebuke self-love. And though a Gra­cious Heart is free to do for others what he can, yet doth he send such to Christ, as without whom he can do nothing; and who doth chiefly seek his Glory. Thus to disswade from Terminating upon Instruments (after a work is done) was Peter's Vertue, Acts 3. 12. and thus to send (before hand) the Foolish Virgins unto Christ, was the Wise Virgins self-denyal. It is our Grace and Duty not to satisfie anothers wish, when either God is likely to be Robbed, or some more sad Di­stemper to be Indulged.

3. To shew the Wise Virgins sense of having Oyl little enough, and none to spare, as (in Propriety of Speech) the Other's Motion did import: Therefore these Answer, Lest there be not enough for us and you. As he that Loveth Silver, is not satisfied, Eccl. 5. 10. So he that Lo­veth Oyl (or Grace, and Spiritual Light,) is as the Sea, which is not Full, though all the Rivers run into it, Eccl. 1. 7. Thus is a truly Gracious Heart Distinguished from Hypocrites, by his being alway fearful, lest he should not have Oyl enough, which others are afraid of having too much of. And more especially Wise Virgins are sollicitous, with reference unto Time-Truths and Duties; which are Expensive, and therefore need the greater S [...]ock: Yea; which are also very Curious, and therefore need the clearest Light. 'Tis true, their Lighting others is no way self-diminishing; but their Denial here may onely intimate unto the other, how Low they were in their own Eyes, and what an High esteem they had of Oyl, as to its Worth and Use.

4. To signifie (perhaps) how Difficult it was for them to make this Present Duty out, unto another, above Most other Duties. 'Tis true, Time-Truths are very Plain, as Excellent things are, to him that Un­derstandeth, Prov. 8. 6. 9. yet are they hardly to be understood by Others, 2 Pet. 3. 16. and to be uttered by the Best, Heb. 5. 11. Few at this Day perceive that More is in this Second going forth, than at the First: Nor can it be yet made out, but with a stammering Lip, as was fore-told, Isa. 28. 11. or with a strange Tongue, as Paul explaineth it, 1 Cor. 14. 21. Truths are but rarely seen, at their first coming up, till God (in Time) shall make some clearer Revelation, Phil. 3. 15. or till the Customary Practice of Sober Christians, shall silence them who seem to be Contentious, 1 Cor. 11. 14. 16. Let not the Foolish Virgins wonder, in case the Wise (at first) have no more Light into untrodden Paths, than will just serve their turn; as is here hinted.

5. These bid the Other go, and Buy Oyl for Themselves; because they would have them see with their Own Eyes, and not with Others, in Matters of this Nature. Unsound Professors (like some bad Hus­bands) [Page 173] Live most upon Borrowing: But Gospel-Saints are for the Pro­ving of their Own work, Gal. 6. 4. and working with their Own Hand, 1 Thes. 4. 11. and being perswaded in their own Heart, Rom. 14. 5. Thus shall Men have Rejoycing in their own selves, Gal. 6. 4. Thus shall they have Reward, according to their own Labour, 1 Cor. 3. 8. thus Trees are to be known by their own Fruit, Luke 6. 46. nor will the Best Seed abide with him, which hath not Root in Himself, Mat. 13. 21. Therefore Wise Men are onely for the Use and Distri­bution of what is their own, Prov. 5. 15, 16, 17. and they who make the Truth their own, have right to call Heaven their own also, though Earthly Mammon be Another's, Luke 16. 11, 12. and this is Buying for ones self.

6. They might thus speak to get rid of the Others Company, whom they now had no Pleasure in, so much as to Discourse any longer with them.

1. Partly, Because of their Back-sliding from a former Practice and Profession. They had gone out Before; but now their Lamps were Gone, or Going out, and with a Noisom smell unto these Wiser Vir­gins, which might Occasion this Quick (though Fair) Dismission. God hath no Pleasure in him that draweth back, Heb. 10. 38. because Apostates are as Smoak unto his Nose, Isa. 65. 5. therefore Christ will not Parley with these late Returners, Mat. 25. 12. no more than do these other now. Nor is it to be wondred at, since Mystical Lamps are apt to go out for Company, Mat. 24. 12. yea, their very Snuffs are most Offensive, like Dead Mens Carkasses, which do Occasion those Alive to stop their Noses, Ezek. 39 11. and so their Speech must needs be Hindred. As Men would have Discourse (with Christ, or with his People) to be Convinced; so let them take heed of wearying others with such bad Savours, or Dead Affections.

2. Because the Wise Virgins might perceive their being unlikely to Convince the other, by any thing Offered for such a purpose. These Foolish Virgins (Doubtlesly) had already heard, what could be said, and wherefore should they hear the same again, who had no mind to be the Truth's Disciples, John 9. 27? The Cry had cleared up the Nature of this Duty: Nor do they Complain of wanting ought, but Lamps, or good Affections thereunto; and when the Judgment is not Supream, 'tis but in vain to Reason with Mens Affections. It was an Argument of Abigail's Wisdom, to be silent, till Nabal's Reason was Restored, 1 Sam. 25. 26. 27. nor will Men Plough upon the Rock, Amos 6. 12. yea, Saints are bid with-draw from strifes of Words, and from Per­verse Disputings, 1 Tim. 6. 4, 5. If Men will not Believe, Christ will [Page 174] say little, Luke 32. 67. And if Wise Virgins be not like to Profit Others, they will not vex Themselves with vain Discourse.

Quest. 3. Who are these Sellers of Oyl or Light, and why are they so called?

Answ. It must be meant of Christ, or of his Servants, there being no other whom these wise Virgins would bid the Other Go unto.

Now, as to Saints, the Generality of Professors are intended by these Virgins; therefore They cannot be the Sellers here, since half of them do bid the other half, to Go and Buy elsewhere.

'Tis true indeed, there have been Two Anointed ones (or Sons of Oyl) by way of Eminency, Zech. 4. 14. who (with Respect to Christ) are termed Olive-Branches, v. 12. but Olive-Trees, with reference unto others, v. 11. and these are said to Empty the Golden Oyl out of Themselves, through their Two Golden Pipes, v. 12. or Sanctified Mediums, viz. the VVord and Prayer, 1. Tim. 4. 5. And this is (in Effect) to Sell; so that such Eminently enlightned ones (or the Maintainers of others Lamps with Oyl, Zech 4. 2, 3.) may fitly share (with Christ himself) in such a Title, above the Generality of Professors. Onely it thence will follow, that slumbring (wise) Vir­gins are no Proper VVitnesses; since (when Awakened) they do not Challenge to themselves the Name of Oyl-Emptyers, (or Sellers of it unto Others,) which yet is given by Christ unto the VVitnesses, Rev. 11. 4.

But yet I rather chuse to give this Title (here) to Christ alone, who is the Heir of all things, Heb. 1. 2. and consequently, the sole Pro­prietor, or Proper Seller of this Commodity. Yet may his single Person be Represented here, by that word [them;] not onely, be­cause he hath his under Servants, but also those Seven Spirits of God, Rev. 3. 1. by whom he Selleth these Commodities in his stead, and with his Approbation, John 16. 13. And so we read of several things, wherewith Christ's Shop is Furnished, and under the Nation of their being put to Sale. In which regard, I stand here at his Door, (like some Apprentice) inviting Passengers to come and Buy.

1. Do you lack any Meat or Drink, poor Hungring, Thirsty Souls? Come Buy and Eat, Isa. 55. 1. here's Meat and Drink indeed, John 6. 55. This water will prevent your future Thirst, John 4. 14. and he that Eateth of this Bread, shall never Dye, John 6. 50. whereas you will be Cheated otherwhere, Isa. 55. 2.

2. Do you lack any VVine, poor Drooping Hearts? Come hither, yea, come Buy VVine, Isa. 55. 1. this VVine is well Refined on the Lees, Isa. 25. 6. Old VVine, which is the Best, Luke 5. 39. yea, that [Page 175] which is better than any Wine whatever, Cant. 1. 2. nor is it measu­red out by Cups, but Flaggons, Cant 2. 5. whereof one may with safety (as well as freedom) Drink abundantly, Cant. 5. 1.

3. Do you lack any Milk, poor little Children? Come hither, yea, come, Buy Wine and Milk, Isa. 55. 1. both which may safely be Drunk together, Cant. 5. 1. and this Milk is sincere, which therefore is to be Desired, 1 Pet. 2. 2. that New-born Babes may Grow there­by: It is the Milk of that Red Heifer, Numb. 19. 2. and of that Goat, Lev. 16. 20. both which are very Nourishing: This Milk is under the Spouses Tongue, Cant. 4. 11. because she lyeth sucking at Christ's Breast.

4. Do you lack any Cloaths or Money, poor Naked Beggars? I Counsel thee (saith Christ) to Buy of me Gold Tryed in the Fire, and White Raiment, that thou maist be Cloathed, Rev. 3. 18. His Gold will never Rust, nor will his Garments Moth-eat: his Robes will cover all your Nakedness, so will his Money pay your Debts: His Cloaths will add Inherent Beauty, his Money answereth all things, however poor its all Possessor seemeth, 2 Cor. 6. 10.

5. Once more; Do you lack your Sight, poor Foolish Virgins? Christ also hath Eye-salve to Sell, which he doth Counsel you to Buy of him, Rev. 3. 18. That is the Oyl here spoken of, (or the Com­modity now in my Hand) with reference unto which, Christ is here called a Seller. The Nature of which Oyl hath formerly been cleared up: It onely now remains to shew, why Christ is called the Seller of it, or wherein he is like a Tradesman? which thus appeareth.

1. Tradesmen have store of what they put to Sale, and so hath Christ. Here is enough for him and others; therein he differeth from these Wise Virgins. He hath the Treasury of Wisdom, Col. 2. 3. in whom all fulness dwelleth, Col. 1. 19. and such a Fulness as is to be Received from, John 1. 16. As none have cause to wave his Offer, from their pretending to have enough, Gen. 33. 9. so none hath cause to fear his being Prejudiced by it, since he hath all, as Jacob said, v. 11. and as the Hebrew word there signifieth. He promiseth to fill the widest Mouth, Psal. 81. 10. and hath enough for all the VVorld; yea, sa­tisfieth ever Customer, and yet he is the same for ever. His uncreated Oyl can Make (with one word speaking) whatever Oyl the Creature needeth; therefore his stock must needs continue.

2. A Tradesman hath Authority to Sell, and so hath Christ. He is the Proprietor of what he hath, by Vertue of the Father's Gift, Mat. 28. 18. and his own Purchase, Phil. 2. 8, 9. and is it not Lawful for him then, to do what he will with his own, Mat. 20. 18? He can pro­duce [Page 176] his Letters Patents; therefore fear not to Trade with him, for him hath God the Father Sealed, John 6. 27. Buy what you please of him, it never shall be Taken from you, if Good and Needful, Luke 10. 42. Yea, though his Servant (Isaac) did mistake the Person, yet Jacob had the Blessing still, because the Master did so Order it, Gen. 27. 33. Robbers, John 10. 1. may Sell what they have stollen, Jer. 23. 30. but shall not therefore Profit others, because not sent, v. 32.

3. Tradesmen are Free to deal with any, and so is Christ. Ho, every one that Thirsteth, Isa. 55. 1. and whosoever will, Rev. 22. 17. Rich or Poor, Old or Young, Good or Bad, one or other, let him come. His Voice is to the Sons of Man, Prov. 8. 4. and unto Thee, yea, even to Thee, Prov. 22. 19. And he that cometh to him, shal [...] in no wise be Cast out by him, John 6. 37. He onely findeth fault with Men's unwil­lingness, John 5. 40. nor doth he Turn away from any, till they have Judged themselves unworthy of his Gracious Offer, Acts 13. 46. Yea, former Provocations are no Let to Persons pricked in their Hearts; for unto such the Promise is, by way of Tender, as well as others, Acts 2. 37, 38, 39.

4. That which a Tradesman Selleth, is the Buyers own, between them two; so is it between a Soul and Christ. Therefore his Gifts are said to be without Repentance, Rom. 11. 29. because they are Sold, as to Assurance, though freely Given, Rom. 8. 32. as to any Proper Price, Isa. 55. 1. A Gift bestowed upon Servants, is onely theirs till such a Time, Ezek. 46. 17. before which Time, it may be Taken away, if mis-improved, Hos. 2. 8, 9. but Spiritual Riches are a True Believ­ers own, Luke 15. 11, 12. who is a Son, John 1. 12. therefore his Gift is a Possession by Inheritance, Ezek. 46. 16. 'Tis firmly Promised, 1 John 2. 25. and with an Oath, Heb. 6. 17. before sufficient VVitness, [...] John 5. 7. an Earnest whereof is also given, Eph. 1. 14.

5. Tradesmen Invite their Customers, but do not offer to Enforce them, save onely in a way of Moral suasion; and so doth Christ. He onely hinteth the Happiness of being Interested in his Offers, together with the Danger of Refusing them, Mark 16. 16. and that's the whole of his Compelling to come in, Luke 14. 23. He may be Heard to say, How long will ye Love Simplicity, Prov. 1. 22? When will ye be wise, Psal. 94. 8? Why will ye Die, Ezek. 18. 31? but else, be at your Choice, whom you will Serve, Josh. 24. 15. The Man of Sin is for Coercion, Rev. 13. 16. but herein partly doth the easiness of Christ's Yoak appear, because it is not Put upon a Person's Neck, till he is wil­ling to Take it up, Mat. 11. 29, 30,

[Page 177] 6. Tradesmen are wont to Part with no Commodities, but upon such proposed terms; no more doth Christ. Onely Christ herein dif­fereth much from other Tradesmen, because Himself is not Advanta­ged, nor is the Soul at all Impoverished by any of those terms insisted on. Which are as followeth:

1. You must Come unto him. His Chapmen are oftner bid to Come, than Buy, Isa. 55. 1. to intimate, that if they mean to Buy, they must be sure to Come. He May be found of such as do not seek him, Isa. 65. 1. but Ordinarily he will be first Enquired of, Ezek. 36. 37. Joseph had Corn enough, yet must his own Brethren Come and Buy, Gen. 42. 2. yea, they must come again, or starve, Gen. 43. 2. And then he hath his Price, although they had their Money still, v. 22, 23. Yea, they must Come to Him, Mat. 11. 28. and not unto their Fel­lows onely, as did these Foolish Virgins. The Father hath Committed all to him, John 5. 22. as Pharaoh did to Joseph, Gen. 41. 55. such also must Come, as Coming doth import Believing, John 6. 35. not Absolutely with Respect to full Assurance, in point of Present or Fu­ture Interest; but yet with reference to his Ability and Will, upon such terms as are propounded by him, James 1. 6. Heb. 11. 6. and by a Special Faith, Eph. 3. 8.

2. You must come Mourning over all your former sleightiness and Provocations. Acknowledge your Offence, till when he Goeth from you, Hos. 5. 15. but humble your selves, then will he Hear, 2 Chron. 7. 14. take with you Words, Hos. 14. 2. as did that Prodigal, Luke 15. 18, 19. so will this Father Run and Meet you, v. 20. Thus must Transgressors come, Going and Weeping, Jer. 50. 4. which doth evince their being led by him, in a straight way, and their being wel­come to him as a Father, Jer. 31. 9. Pour out thine Heart like Wa­ter before his Face, Lam. 2. 19. which is a Secondary kind of washing, Isa. 1. 16. Then Come (saith he) and let us Reason, v. 18 and Self-bemoaners are Affectionately remembred by him, Jer. 31. 18. 20. Mo­ney in water, is (in Appearance) double; onely this water must be clear, 2 Cor. 7. 10. and you must put no value thereupon, however Christ accounteth of it.

3. You must reduce indefinite desires into Particulars. When Chap­men come into a Shop to Buy, they are first asked, What would you have? Blind Bartimeus cryed unto Christ, (Indefinitely at first) Thou Son of David, have Mercy on me, Mark 10. 47. but when he came to Jesus, v. 50. Christ asked him, What (in Particular) he would have done-unto him, v. 51. Christ onely Echoeth unto the Creatures Voice; which (if Particular) is suitably replyed unto, Mark 10. 51, 52. [Page 178] till when, his Call is as Indefinite, v. 49. as is the others Cry, v. 48. And therein have a Care to pitch upon what is of greatest Worth and Need; so will Inferiour things be added, Mat. 6. 33. without asking, 1 Kings 3. 11. 13. You would have Oyl, (saith Christ,) what kind of Oyl? The very Best (say you) the Purest Oyl: So may you have both it, and what is Common also.

4. His Offer must be duly Prized. It may be Tendred unto All, but is not Sold, save unto such who thereto Eminently are Invited, Isa. 55. 1. Mat. 11. 28. There must be so much sense, both of its Worth, and of our Need thereof, as to Provoke the Will, Rev. 22. 17. else shall we never Buy it of him. 'Tis true, there is a Passive Union first, (or pre-communication of Christ's Commodity) which doth Beget Desire; but till there be an Active cloze, (proceeding from that De­sire Exercised,) there is no Full or Proper Interest. It is a Marriage-contract this, wherein the Man first takes the Woman, but she must also take the Man; till when, the Marriage is not Compleated: Nor can ought else be Sold or Bought.

5. You must receive this Oyl into your Vessels, else will Christ ne­ver Sell it, meerly to feed your Lamps, or flashy Present good Affecti­ons. It was not desired by these Foolish Virgins, save onely with re­spect unto their Lamps; and therefore (Possibly) the Wise Denyed them; so will Christ certainly. In case you would have Oyl (saith Christ) where is your Vessel? Give me thine Heart, Prov. 23. 26. and I will fill it, Psal. 81. 10. If there be no Vessel, his Oyl will stay, 2 Kings 4. 6. and 'tis Absurd to think, that Oyl (or Wisdom) can be Subjected, save in the Judgment. Some onely would have Oyl ap­plyed to their Itching Ears; others, unto their Tongue, to make it Nimble; others, unto some VVound, till it be Healed: But Grace or VVisdom is not Thine, unless it entreth into thine Heart, Prov. 2. 10. no more than sinful Temptations are, untill the Heart be therewith filled.

6. Your Vessels also must be Emptied, else can you not Receive his Oyl, which is not Sold by him, untill it be immediately Delivered. Some other Liquors will Incorporate; but Darkness will as soon Agree with Light, as Sin with Grace. Some fain would keep their Puddle-water still; and so Christ's Oyl should spill upon the Ground, which he will not endure. And what a Fool is he, who doth refuse Christ's stately Robes, because he may not have them put upon his Filthy Gar­ments? Let go your Airy self-conceit; else that alone may be sufficient to Obstruct the best Replenishment: As in a Stomach filled with wind. Yea, Christ will not be won, save with the Loss of Common Oyl, and [Page 179] all those things which heretofore have been Accounted Gain, Phil. 3. 7, 8.

7. You must receive the whole of his Commodity. Christ is an whole-Sale Merchant onely. He is a Vine, whose Fruit is Clustered. He doth not Sell his Oyl by Drops or Spoonfu [...]s; you must have All or None. His Water is not to be had, but by a Quill united to his Cou­duit-Pipe. Some are so Moderate, so Partial in their Desires, as that Christ hath no mind to Parley with them. Yea, his whole Shop and Person too must go together, to every of his Speeding Chapmen; Ruth and her Land might not be separated, Ruth 4. 5. And what a Mercy is it unto Saints, that Christ and all his Spiritual Blessings are thus Uni­ted, Eph. 1. 3. unto their being made Compleat in him, Col. 2. 10. How readily is this Accepted of, in other Cases, save with Respect to Christ's Commodit [...]es!

8. You must be content to take it as it Cometh; which (at the first) may not be so Delightful, as afterwards. If any part of Christ's Com­modities may be called worse than other, the Best are Last; but you must take them as they Rise, that being the Custom of his Shop. There is a Teaching and a Crowning Oyl; an Oyl for Light, and Oyl of Glad­ness; Oyl for a Sacrifice, and Oyl for Food: But Leah must first be had, Gen. 29. 26. and Supper is not until the Work be over, Luke 17. 7, 8. nor may we receive the Promise, till we have done the Will of God, Heb. 10. 36. Those never will go Through with Christ, who will not Buy, save what is clear (unto an Eye of sense) at its first running; who will not learn the Christian's Primmer, because his Cross is the fir [...]t Letter in that Row, Mat. 16. 24. who would have the Bot­tom of C [...]rist's Oyl first poured out, which cannot be expected.

9. You must be willing to lay all down, both in a Mystical and Lite­ral sence, giving him leave to Take it if he pleaseth, and without grudg­ing. He onely deals with Generous Chapmen, who value him above their All, in any Respect whatever. Those are not worthy of him, who Love ought More than him, Mat. 10. 37. nor shall those Comers speed with him, who Hate not what is Dearest to them, in case he cal­leth for it, Luke 14. 26. His Terms are these; thy Gold and Silver, and Wife and Children, (the Goodliest of them all) are Mine, as Ben­hadad said to Ahab: 2 Kings 20. 3. nor will he be satisfied with thy bare Assenting hereunto, v. 4. unless they be Delivered up, when called for, v. 5, 6. Indeed he either will not take this Money, as Gen. 42. 25. or will restore an hundred-Fold, Mark 10. 30. but yet it must be all laid down, as Gen. 43. 21, 22. yea, Spiritual Priviledges also.

10. You must be also very Thankful, with reference unto (at least­wise, [Page 180] notwithstanding) the hardest terms which have been signified. This will Evince its being Given, in your esteem, as it so is, in his ac­count; whose being called a Seller here, yea, whose fore-named Price insi [...]ted on, doth no way Interfere with the Freeness of his Gift. His great Design is to set forth the Glory of his Grace, Eph. 1. 6. which is Eclipsed by Men's unthankfulness, or by a Cloud upon their Brow. This hath been the Practice of all his speeding Chapmen; this you must do, or he and you will not Agree: And though a Cheapner may think much, yet is Dis-satisfaction inconsi [...]tent with its being Sold. There­fore say not, 'Tis Naught, 'Tis Naught, as many Buyers use to do; since, when thou hast it, I dare be bold to say, thou wilt Boast of it, Prov. 20. 14,

11. You must be sure to hold your Purses. That's one of this Sel­ler's Terms; Come buy, yea, come, but without Money, Isa. 55. 1. Plead not for more, because of what you have; plead not for any, be­cause of your Deserving it, or being Worthy to receive it. Count not your Duty Payment, stay not till you have got a Price, or Present in your Hand: But come as Poor and Vile in your own Eyes as may be; Christ onely deals with Spiritual Beggars. Some hope to speed, because they are full handed; thy Money Perish with thee: Some dare not come, they are so Poor; but if thine Heart be willing to Accept him, as afore-said, come and Welcome. I do not say, that Christ is thine, but thou maist freely come and Buy; yea, none but Nothings are Traded with.

12. You must Engage to keep this Oyl; which as he will not Take away, Luke 10. 43. so neither must you Let it Go, Prov. 4. 13. He Selleth by Indentures, putting his Fear into the Heart (his Oyl into the Vessel) upon those Terms, Jer. 32. 40. Jer. 50. 5. 2 Tim. 1. 14. That which is subject (wholly) to be Lost, is neither any special Oyl, nor was it ever Sold by him: Yet shall a careless Loser (of Common things) pay more for what is Lent, than doth the Buyer, Exod. 22. 7. 9. But he that bids you Buy the Truth, doth also charge you not to Sell it, Prov. 22. 23. And since his Commodity is your Life, Prov. 4. 13. you would be a Loser by its Sale, though all the World should be Exchanged for it, Mat. 16. 26. Esais had not the Blessing, because he was Free to sell his Birth-right, Heb. 12. 16, 17. which Jacob would never part with more, and thereby evidenced his having Bought it.

13. You must Improve this Oyl for him, and not Receive his Grace in vain, 2 Cor. 6. 1. or turn it into Lasciviousness, Jude 4. 'Tis not else sold; nor is that Holy Oyl, which is thus apt to be Abused. There is some kind of Oyl which may be set before an Idol, Hos. 2. 8. but that [Page 181] is Common, and likely to be taken away, v. 9. which doth evince its being not sold, but Lent. Let your Design be good, in your De­siring Oyl or Light, and you shall have it: Oh what an easie Price is this! And as a Demonstration of its being thus improved, he doth ex­pect to be first served by you, in a way of self-denyal, or first Fruits; leaving the Residue for you to gather. Nor will a Wise Servant grudge to Occupy that Talent for his Master's Use, which doth redound at last unto his own Advantage.

14. As you would Buy, or Lastingly partake of the Root and Fruit of this good Olive-Tree, Rom. 11. 17. take heed of Boa [...]ing, v. 18. with reference unto the Root or Branches, or with respect unto the Thing it self. Boast not, as to the Thing it self, which is not Theirs who are not Humble, 1 Pet. 5. 5. it being the Nature of this Oyl to keep all other things below it self. Boast not against the Branches, or such who Now may want this Oyl; but carry your selves, in that re­spect, as these Wise Virgins do unto the Foolish; which did more ful­ly evidence their having Bought it, than did the others Motion for some part thereof. Boast not (especially) against the Root or Christ, as if he did not Bear thee: As if he were Beholden to thee for thy Fruit; as if it were not His, while it is Thine, which that wise Servant did confess, Luke 19. 16. and by that means he had the whole, with some Addition, v. 24.

15. You must not Trifle, but see unto this work betimes. There is a Time of Finding, Psal. 32. 6. And those that seek we Early shall find me, saith Essential Wisdom, Prov. 8. 17. When once the Master of this Shop or House hath shut the Door, some Men will seek to enter in, but not be able, Luke 13. 24, 25. Oh seek him therefore, while he may be found, Isa. 55. 6. while he is Calling, while you are wak­ing; while sin is Modest, while you are somewhat Tender; while Sa­tan is Restrained, and Christ at work, whether by his Spirit, Word, or Providences. I would Discourage none, by telling them my Pre­sent Fears, as to the Foolish Virgins Case; but it is high time to Run and Cry, Lord, Oyl for me, before the Door be shut.

16. You must be willing to Communicate this Oyl (or Light) to others also, as you are able, and as Occasion is afforded; unless the Scrip­ture gives a Dispensation. The wise Virgins (here) do seem unable; and scorners are not to be Instructed, Prov. 9. 8. but otherwise you are Receivers, that you might Give, Mat. 10. 8. Your Light must shine before the World, Mat. 5. 14, 15, 16. and not be Covered, or in a secret place, if you would have your Candle Lighted (or sold) by Christ, Luke 11. 33. When thou art Converted, strengthen others, Luke 22. 32. [Page 182] whose Due it is, when in thy Power, Prov. 3. 27. This is to Occupy thine Oyl for Christ, which is one of his Terms insisted on. This is the best way to have it Multiplyed, Luke 6. 38. else is it not Sold or Given to you, no more than he is (in Reality) Forgiven, who doth not also Forgive another, Mat. 18. 35. Nor doth Obnoxiousness to Persecution (in a Common Case) dispense herewith; this being that Case, wherein thine All is called for, Mat. 10. 27, 28. without sub­mitting to which Term, this Oyl is never Sold to any, Mat. 13. 46.

Quest. 4. Why doth Christ chuse to Sell his Oyl?

Answ. 1. That so it might be Represented sure; as being fairly Bought and Sold. Gifts are depending upon the Givers good Affecti­ons, Hos. 13. 11. but Jacob kept the Birth-right still, which he had Bought, (and consequently, the Blessing also) though Esau Hated him, Gen. 27. 41. And though God's special Gifts are said to be with­out Repentance, Rom. 11. 29. yet is a Doubting Conscience better satisfied with Christ's being said (as here) to Sell it, according unto Common Rules of Judging. Therefore God Buys his People with a Price, that so they might be His, without Dispute, 1 Cor. 6. 20. Yea, therefore he sometimes Sold them unto others, Judg. 2. 14. to make those Buyers think, they had a Lawful Title to them, Isa. 49. 24. Now, God is willing to shew abundantly his own Immutability unto the Heirs of Promise, Heb. 6. 17. who therefore calls his Gift their Purchase.

2. To hint the Worth of his Commodities. Gifts usually are les­ser things; as Thread and Paper: But things of Worth are Evidenced by a Price demanded. Indeed Christ is Invaluable, Prov. 8. 11. there­fore he must be Given, or not be had: But yet the Soul must Buy him with his All, Mat. 13. 44. to shew his Worth as much as may be. Men will not Run and Cry for Apprehended Trifles; therefore there doing onely so for Christ, doth intimate his being Valued by them. Especially when Paul did freely suffer the Loss of All things for his sake, Accounting his former attainments Dung, Compared with him, Phil. 3. 8. And though a sinners sin is nothing, because it wants the good of Being; yea, worse than Nothing, because that Soul had better not have Been, Met. 26. 24. Yet is it his right Eye, Mat. 5. 29. the Loss whereof doth Argue Highest Valuation, Gal. 4. 15.

3. That so his Chapmen's Honour (as well as Satisfaction) might be consulted for, by him, (and by this means) together with his own. He hath made all things (Firstly) for Himself, Prov. 16. 4 because there is no Higher End; which therefore doth accordingly Ob­lige his Creatures in all their Actings, 1 Cor. 10. 31. who also are [Page 183] Encouraged to Honour him, by his consulting for their Honour, in a Second place, 1 Sam. 2. 30. He doth put Honour upon Himself, by standing upon some kind of Price: His People also do much Honour him, by their Accepting him upon his own Proposals: And he will therefore also have them Buy, that so their Generousness might be thus Evidenced (as was by David, 2 Sam. 24. 23, 24.) And seeming Riches, who can thus Purchase their very Purchaser, by that precious Faith, 2 Pet. 1. 1. which is so All-commanding, Mat. 15. 18.

4. To signifie its being not to be Challenged, as a Debt; nor upon Terms, save with its Owner's Leave. That which is fairly Sold, may be Demanded, in way of Righteousness; therefore if Saints confess, The Lord is Just and Faithful to Forgive, 1 John 1. 9. because (in Christ) they have laid down his Price; till when, both Parties are at Liberty. A Tenant's Rent may be Required, but not a Tradesman's unbought Ware: Nor can such be Constrained to Sell, no more than Chapmen are to Buy. No Flesh must Glory in His presence, 1 Cor. 1. 29. which as the Freeness of his Gift consulteth for, Eph. 2. 9. so doth his Sale: That so, his being Dis-obliged might Appear, both as a Benefactor, and as a Tradesman; which doth Exclude all kind of Boasting.

5. That so his Commodity might be the more Endeared, as Bought things are. Propriety (though meerly from a Gift) doth much En­dear, 1 Kings 21. 3. especially when it is purchased; as that Ew-Lamb was as his Daughter who had bought it, 2 Sam. 12. 3. Thus Jacob would be Buried in that Field which Abraham Bought, Gen. 49. 29, 30. He that had Bought a piece of Ground, must needs go see it, though at a Costly Rate, Luke 14. 18. And Sion's prime Argument with God, to be remembred, was, her having been his Ancient purchase, Psal. 74. 2. Mothers (usually) are most Affectionate, because their Chil­dren cost Them Dearest, Prov. 4. 3. and 31. 2. and God is very care­ful of those whom he hath purchased with his own Blood, Acts 20. 28. So was Christ unto Paul, whom he had won (or Bought) with Losing all his former Gains, Phil. 3. 8.

6. That Foolish Virgins might be Discovered, who fain would have Oyl Freely Given, and keep their Money still, from sinful sleightiness, and base self-love, if not from Envy, and for a wicked End. The poorest Chapman hath some Money, Isa. 55. 2. which he might keep, if it would either profit him, or not be vainly spent else-where: And in that Case, he doth but shew his own unworthiness, who Grudgeth Christ the having of it. Those Men deserve to be uncased by him, who will not give (for his Commodity) what doth not profit them to keep; [Page 184] and from a Design thereby to Act unto his Dis-advantage. Thus also will their Mouth be stopt, with reference unto their being Denied, and others Speeding, since his Commodity is at the Buyers Service.

Quest. How is that Freely Given, Rom. 5. 15. which yet is Sold? Either by God or Christ.

Answ. 1. The Father Selleth, because the Son laid down his price, unto the full, in point of Matter, for his Elect; both as to God's vin­dictive Justice, and Distributive. Vindictive Justice had her Full pay­ment from him, for the sins of his Elect; because he was made sin for them, 2 Cor. 5. 21. and was not Spared or Remitted, Rom. 8. 32. Distributive Justice had her Full, because he did whatever the Law required, Heb. 7. 26. whose Universal Righteousness (without Re­straining it unto his Death) is that by which his people Reign in Life, Rom. 5. 17. Yet is it also There called a Gift, because the Benefit of his Obedience is made over unto Others, which Rigorous Justice doth not Admit; and therefore it is onely pleaded at the Throne of Grace, Heb. 4. 16. Thus Selling and Free Giving are consistent, with Respect unto the Father.

2. The Son doth also Freely Give, though he is here said to Sell.

1. Because the price (insisted on) is Nothing, Compared with the Worth of his Commodity. This Oyl (or Wisdom) is Invaluable; man knoweth not the price thereof, Job 28. 13. it cannot be got for Gold or precious Stones, v. 15, 16. yea, all the things to be Desired are not to be Compared with it, Prov. 8. 11. How then can those fore­named terms be called a price? VVhich either Relate to filthy Rags, or Matters of no Real worth at all, save in a person's Estimation. Now, if a Pepper-corn be paid, it hath the Name of Price, in Law; but if an Earldom should be Sold for one brass Farthing, would it be therefore said, Not to be Given? Therefore Christ's proper Name must needs be Giver; however, Commonly, he may be called a Seller: His Name is VVonderful, Isa. 9. 6. or a Free-Giving Tradesman.

2. Because Himself is not Advantaged by any of that fore-said Mo­ney, or as the Buyer is, by his Commodity; which therefore (as to Him) is Freely Given. VVhat gets He by thy Coming to him? He Bottleth up his people's Tears, not for Their VVorth, but as his Me­morandum, Psal. 56. 8, 9. The Emptyings of thy Vessel are no Gain to Him, as thy partaking of his Fulness is to Thee. And as thy Praises add no Real greatness to him; so what Receiveth he of thy hand, if thou be Righteous, Job 35. 7. Nehem. 9. 5? Yet will no Man be at this Cost and pains, who doth not Value this Commodity above those Terms. From whence it followeth, that as the Creature is a Buyer, so Carist is properly a Giver, though called a Seller.

[Page 185] 3. Because the Chapman is not Damaged, but much Enriched by his very parting with this Money, as well as by what is Exchanged for it. Thy very Coming unto Christ, is both a Labour and Recrea­tion, Mat. 11. 28, 29. Thy Godly sorrow is not to be Repented of, 2 Cor. 7. 10. no more than sweating in a Fever. Thy Thirsting after him, doth make his Taste the more Delightful, Prov. 27 7. It is a Mercy to have thy Vessel Emptied of what is in it; and yet a greater Mercy to have it called for, in Order to its being filled with Grace, Psal. 81. 10. Yea, it is not for thine Advantage, to have his Oyl run somewhat Thick at first, and Clearer afterwards, Luke 16. 25? Its being Improved for Him, will prove thy Gain at last, Luke 19. 16, 17. so will thy greatest Losses for its sake, Mat. 5. 10. the Expectation whereof doth onely make continued Enjoyments so much the more safe and sweet, Heb. 11. 17. 19.

4. Because he is the Sole Proprietor, as of his own Commodity, so of the Buyer's Money also: And in that case, self-payers are Free-Givers. Thou canst not check him with thy Coming to him, because thou Livest and Movest in him, Acts 17. 28. Thy sorrow is an Af­fection in thee, of his Creating; the Exercise whereof thy sin hath al­so made to be a Moral Debt. What hast thou (as to Outward Bles­sings,) which thou hast not Received from him, Ezek. 16. 10, 11, 12? And may he not then Require their being All laid down, without a Commutation? Thine whole Activity is from himself; thy Praises and Improvements are his Due: Yea, he it is who worketh in thee, to Will and Do, according to the Terms proposed, Phil. 2. 13. there­fore if Abraham were Justified by works, he hath whereof to Glory, but not before the Lord, Rom. 4. 2. for who hath first given to him, and it shall be Recompensed, Rom. 11. 35. else paying him with his own, doth onely evidence the Freeness of his Gift.

Ʋse 1. VVise Virgins have very Low and Jealous thoughts of their own Spiritual stock, as is here signified; and more especially, when Newly wakened out of their sinful slumbring, for which there is suffi­cient Reason. Sleep is Expensive, as Sickness is, whereof this is one kind; and therefore Love it not, for fear of coming unto Poverty, Prov. 20. 13. However such are apt to be suspitious, beyond their Ground; Departure from the Lord, being both the Fruit of unbelief, Heb. 3. 12. and cause of such-like Doubting. Yea, a Returning Prodigal is to be known by Holy humble Apprehensions of his worth, Luke 15. 19. and Oyl or VVisdom, Eccl. 7. 23. Indeed, the truly wise are ever Lowly, Prov. 19. 2. whilst others think they have Enough, not onely for Themselves and Others help, but also to spare some part for [Page 186] Satan, who therefore are bold to dally with his Temptations; but such Men's Folly shews their Real want of Oyl, or wisdom.

3. Wise Virgins are (in the first place) for Themselves, with refe­rence unto their Spiritual Interest. It is not onely warrantable, but (in this case) it is their Duty and their Wisdom. In Outward things Man ought to Love his Neighbour as Himself, in Opposition unto Ma­lice, Lev. 19. 18. and in Respect of Truth, though not Degree, save in some more than Ordinary Cases, 1 John 3. 16. but not in Spirituals. And though Paul wisht himself accurst from Christ (for others) in point of Spiritual Priviledges, Rom. 9. 3. wherein he also might have a Special warrant; yet did he not wish his being a Transgressor for their sake, save as Christ was by way of Imputation. God's Glory should be preferred by us, before our own Salvation; but let us not do Evil, though Good may come, Rom. 3. 8. in that Respect, v. 7. Therefore, with reference unto Duty, it was the Spouse's Grief, that she had kept others Vineyards, and not our own, Cant. 1. 6.

3. Wise Virgins are very loath to say, Not so, unto a Motion made for Spiritual help, in any case whatever. Those words [Not so] are not in the Greek, but added by our Translators, as being grounded up­on the wise Virgins silence. Nor do they Absolutely bid the other Go elsewhere, but onely rather; and with Respect unto the Foolish Vir­gins greater benefit, who by that means might have Oyl without bor­rowing. Some do with-hold anothers Due, when it is in the power of their hand to do it, Prov. 3. 27. but Saints are forward to be Chari­table, Psal. 112. 5. save as meer Duty doth forbid them: Christ had Compassion upon others, and as with reference unto their Bodies, Mat. 15. 32. so much more with Respect unto their Souls, Mark 6. 34. And Christians have their Name from him; nor are Men worthy to be so called, in case they be of Nabal's Churlish Disposition, 1 Sam. 25. 11.

4. Wise Virgins are for giving satisfaction unto others, with reference unto their very Negatives. Some will not hear the strongest Reason Offered against themselves, Zech. 7. 11. these Men are Beasts, 1 Cor. 15. 32. Others will give no Reason for their Practice, but their Will, Exod. 15. 9. these are not Prudent Men, Prov. 26. 16. Others ex­pect that every Light Excuse should serve the turn, Luke 14. 18. but those were Carnal Jews, or Foolish Virgins. How shamefully have some endeavoured to silence those with Childish Answers, who have been serious in desiring Oyl, or Spiritual help. But Grace is not for Dallying, especially not in Momentous cases, but alway is provided of a Rational Answer with Holy fear, 1 Pet. 3. 15. expecting that [Page 187] Christ will one day call for an Account (or Reason) of Idle words, Mat. 12. 36. Nor can they be supposed to have Faith, who are un­reasonable or Absurd, 2 Thes. 3. 2.

5. Poor Foolish Virgins are not likely (in these latter days) to gain Oyl from the Wise by their Communion with them, or addresses to them. Together with the Rising of God's Light and Glory upon Sion, Professors of an Earthy Spirit will be covered with Gross Dark­ness, Isa. 60. 1, 2. None of the wicked at such a time shall understand, Dan. 12. 10. the Matters of their Peace will then be hidden from their Eyes, Luke 19. 42. and as the unlearned (then) so will the Learned be, in point of Ignorance, Isa. 29. 11, 12. Christians Communion (heretofore) may have been both Preventive and Recovering; but henceforth no more of that Vine, untill its Fruit shall be renewed, Mat. 26. 29. Newly Awakened ones love not to stir; Helps ready to be laid aside are very weak, and when the payment is, the work is over: Therefore this Dispensation must needs be fixing. I would not Dis­courage from the use of Means, but Doubt their Efficacy at this Day, with Respect unto Foolish Virgins.

6. It may not be wondred at, if Wise and Foolish Virgins be Ob­served (in these latter days) to have but little Intercourse, as is here signified. There is not any thing considerable doth befall us, but is Re­vealed, Amos 3. 7. if Men did but consult the Scriptures, Luke 24. 27. Thus, as to this particular, between the time of Christ's Ascending, (which Answereth unto that of of his VVitnesses, Rev. 11. 12.) and the Descending of the Holy Ghost, (which Answereth unto the Seventh Trumpets sounding,) Christ's Party were alone, Acts 1. 13, 14. choosing some other instead of Judas, v. 15. and did not meddle with the Jews till afterwards, Acts 2. 1. which Answereth unto the Viols Dispensa­tion. And thus, untill the Spirit (in these latter days) is poured from on High, the Fruitful Field (or Old Professors) is counted for a Forest, Isa. 32. 15. not sown with Exhortations, nor Ploughed with Reproofs. This Interval is rather a time of Prayer and silence, Rev. 8. 1. alluding unto that, Luke 1. 9, 10.

7. VVise Virgins (at such a time) are freely willing to let the other Go from them, for mutual good. VVhat shall we then judge of them, or by what Name must they be called, who cannot bear a separation from their Old Companions by any means? Some count it strange, that others do forbear their wonted Intercourse: But can a wise Man delight to Reason with unprofitable Talk, Job 15. 2, 3? Such are Exhorted to save Themselves from that untoward Generation, Acts 2. 40. who are Offended with plain down-right dealing, and Non-compliance with a [Page 188] sinful Prohibition, Acts 5. 28. Nor can the Foolish Virgins Go and Buy Oyl for themselves, unless Communion with the wise be discon­tinued, as is here hinted. The onely way to Benefit Apostates, is to let them Go; who otherwise are apt to Bless themselves with being so far owned, therefore with-draw; 2 Thes. 3. 14.

8. VVise Virgins lend what help they can, by way of Exhortation and Direction unto those whom they may not be able to Instruct. This is the Last Remedy to be used; a bidding Ordinary means farewell; like that last digging about a Barren Fig-Tree, Luke 13. 8, 9. or bring­ing the Matter unto Moses, Exod. 18. 26. Thus is the Spirits willingness Evinced, together with its weakness; thus is a Departing Saint's breath sweet unto the last: thus is Christ Evidenced by them to be above them, and this is Grace's Valediction unto far-spent sinners. In­deed Man's utmost help is onely Ministerial; and Christ reserveth some peculiar work unto himself, Mar. 9. 18. whom therefore these wise Virgins send the other unto. VVhen Instruments are out of Breath, and Ordinary Means have tryed their utmost; yet is there hope in him, who can recover from the Grave: And thus far Grace is willing to Ac­company a Dying Creature, which is the Last Office to be perform­ed.

9. Christ will be (now) Gone unto, by such as want his Oyl or Light, and will not come to them, as heretofore his manner was, Eph. 2. 17. He will be Enquired of at such a time, Ezek. 36. 37. and will be sought for, Hos. 3. 5. till when he Goeth and returneth to his place, Hos. 5. 15. or Heaven, 1 Kings 8. 30. The Temple some­time was his dwelling place, Psal. 76. 2. but now his Glory is remov­ed thence, Ezek. 11. 23. untill it shall Return, Ezek. 43. 4. There­fore he must be followed by such as mean to find him, Cant. 3. 1, 2. This is the Fruit of sinful Dallying, viz. the Hiding of his Face, Deut. 32. 20. or self-with-drawing, Cant. 5. 6. and in that case, self-stirring up is Necessary, Isa. 64. 7. 'tis well if that will serve. Time-sinners must not onely seek, but also strive, Luke 13. 24. and such do but de­ceive themselves, if they conclude their having of this Oyl (which for­merly hath been Neglected) without some more than Ordinary Cost and Pains, as is here signified.

10. Oyl [for our selves] was alway both our Duty and our wis­dom to be Labouring after, which in these latter days will eminently be urged unto and insisted on by all wise Virgins. Foundations (now) will be Discovered, Hab. 3. 13. there will be no room for Borrowing; nor will Professors be Advantaged, save by what is their own. Their Motion here doth evidence Christ's Design, which is, to have Men [Page 189] Principled for their Duty, and not to satisfie themselves (as these poor Foolish Virgins would have done) with bare Revived Lamps or good Affections, wherewith Christ is not satisfied, nor his People. Wise Virgins may be known by this, their putting others upon self-enquiries; who therefore will not lend a Form of Knowledge, lest that should satisfie without its Power. Such may be thought to be re­served; but as Christ hath a Righteous Hand therein, so they may have an Holy Aim, viz. the others greater Benefit.

11. There are Oyl-Sellers still, whom Men are bid to Buy it of, as they would have it for Themselves. Christ onely can Estate a Soul in Light, and by that means secure it; which else is apt to be Removed; nor will he Recompense a Man, save with Respect unto what is his own, 1 Cor. 3. 8. But you must Buy it, and its Price hath been al­ready set; nor will one Farthing be abated: Therefore let none pre­sume his Interest therein, who hath not (doth not) come up unto those fore-named Terms. And 'tis a Mercy that it may be had; which these Wise Virgins do suppose, else would they not have bid the other Go and Buy: Nor is the Door said to have been shut till afterward, Mat. 25. 10. The near Approaching of which Day doth call for Mutual Exhortation, Heb. 10. 25. while it is called, To Day, Heb. 3. 13. be­fore it be too late. And as a Bargain of this Nature would be struck up, these following Directions may be of Use.

1. You must be content to Go, or (in some sence) to Part with those Wise Virgins, whom (heretofore) a Right of walking with (in point of State-Communion) hath been Challenged. Keep with them still, as Precious Friends; but cease from any Higher Claim, or from pretending unto the sameness of your Spiritual Case and State with theirs. There is that Maketh himself Rich, who yet hath Nothing, Prov. 13. 7. and as that Man is not Relieved by another, so neither will he work himself, till eased of that foolish Fansie. The Pharisees were not Baptized of John, Lu. 7 30. because unwilling to confess their sins, Mat. 3. 6, 7, 8. Nor would those Jews come unto Christ, John 5. 40. who boldly called God their Father, John 8. 41. no more than Persons un­convinced of their Blindness, will Buy Eye-salve, Rev. 3. 17, 18. Oh let us rather Buy Oyl twice than be without it, from Groundless self conceit.

2. Set out his Oyl with highest Commendations, as to its Virtues, Worth, and Need. Think not to have its Price abated by your sleighty undervaluings, as in your dealing with other Tradesmen. O­thers bid See for Love, and Buy for Money; but here, your Money is your Love: Therefore he biddeth most for Oyl, who doth most [Page 190] Prize it. Wise Virgins Hide their Love from Men, lest they should else be sleighted by them: But Christ's Admirers have learnt the Art of Gaining upon his Affections. Children will Cry for what they would have, and so must you for Spiritual Knowledge, Prov. 2. 3. Oh that thou wert my Brother, saith she to Christ, Cant. 8. 1. And say you un­to Wisdom, Thou art my Sister, Prov. 7. 4. Get Ʋnderstanding with all thy Getting, Prov. 4. 7. Exalt her, v. 8. who Loveth him that Loveth her, Prov. 8. 17. Our Estimations, Sighs, and Tears, are Currant Gold with Christ, though nothing Valued by other Trades­men.

3. Take heed by any means of Dallying with him. Make not Two words, for Fear of a Denyal. He came no more unto those Gadarens, who did but once desire him to be gone, Luke 8. 37. nor would he ever after deal with those who had Rejected his first Offer, Luke 14. 24. Were it not to Befriend you, (to Pleasure You more than Himself) he would not Sell it: And Love Despised is the most Pro­voking. Yea, he who fell not in with Paul's first Offer, never desired more the sight of that Commodity, Acts 24. 25. However this Trades­man's Lowest Price is at the first, as Late Repentants do Experience, who formerly have Dallied with his Offers: How Cheap did Lydia Buy, Acts 16. 14. Compared with those Second Comers, Acts 2. 37. You cannot be without his Oyl, nor doth your Conscience think it is too Dear; therefore Accept it with Thanksgiving: And when you have it, your having been so long without it will be your onely Grief.

4. Have Patience though, and do not hastily fling away: Christ deals with none (as an Eventual Seller) but Sober Chapmen. Inor­dinacy of Desire is a Lust which he will not indulge in any: Men ei­ther do not Ask, or Ask amiss; who therefore have not their Desire, James 4. 2, 3. Your Time is alway ready, so is not his, John 7. 6. who will not Serve his Mother, till such an Hour, John 2. 4. And Mo­ses was made to tarry one week longer, whom nothing else would serve but Now, Numb. 12. 13, 14. Thus many poor Creatures want their Oyl, because they cannot wait, 2 Kings 6. 33. but fling out of Christs Shop (with Saul) into the Devil's, 1 Sam. 28. 6, 7. and there are Cheated, v. 14. You are but Beggars, in the Form of Buyers; there­fore demean your selves accordingly. And do not Passionately retort or turn away, though his first Answer should be rough; but give good words, Psal. 22. 2, 3. and wait his Leisure, Psal. 123. 2. whose Oyl cannot be had else where, and is thus given, Psal. 27. 14.

5. Be sure you do Design it for your selves, (next unto him,) and [Page 191] for your own best good, as these Wise Virgins Exhortation hinteth. Expect the first Question put (next to What do you lack) will be, Whom is it for? Would you have Oyl, meerly to Boast thereof, or to In­struct another; or onely to Accommodate a Worldly Interest? There's other Oyl good enough for such a purpose. This Holy Oyl must not be put unto a Common Use, Exod. 30. 31. 33. Some would have Healing Oyl, to sin more freely; and Fragrant Oyl, to gain the Vir­gins good Affections; and Lightsome Oyl, to make a shew: But Ho­ly Oyl is not put into such polluted Vessels. Abraham had more than Ordinary Light, and he was careful to Improve it, Gen. 18. 17. 19. And Paul, together with his filled Vessel, had something given to se­cure it, 2 Cor. 12. 7. And though Grace makes the Change, yet the Indulging of Lower Aims is inconsistent with a Grounded Hope of ever Buying it.

6. Consult not with Flesh and Blood; our own, or others. The Flesh at best (or in a Natural Respect) is Weak, Mat. 26. 41. much more in a Moral sence, Gal. 5. 17. and therefore Flesh and Blood can­not Inherit, 1 Cor. 15. 50. for these will never Buy. Dull Flesh hath no great mind to Go, Prov. 6. 10. Proud Flesh thinks scorn to have the easiest Terms Imposed, 2 Kings 5. 11. 13. Self-loving Flesh would part with Nothing, much less with All, Mat. 19. 21, 22. there­fore this self (or Flesh) must be Denied, before Christ will be follow­ed, Mat. 16. 24. Consult not herewith in others neither, as Absalom did with Hushai, and Rehoboam with his Companions, unto the Ruine of them both. The Serpent will tell thee, Christ is too Dear, and may abate, Gen. 3. 4, 5. Relations will bid thee (first) to provide for Them: And Carnal Friends will break thine Heart with their Disswa­sives, Acts 21. 13. Peter took Christ to do, for being too forward, Mat. 16. 22. whom therefore Paul would not consult with at the first, Gal. 1. 16, 17, 18. Nor will a Bargain of this Nature be concluded, till such are silenced by us, as Peter was by Christ, Mat. 16. 23.

7. Mind his Commodity before you do Refuse it; and under this single denomination (here) of its being called Oyl; yea, meerly with Respect to that Particular use of Oyl intended here, viz. its be­ing Serviceable in point of Light; which may induce your Buying of it.

1. The Light is sweet, Eccl. 11. 7. and doth Rejoyce the Heart, Prov. 15. 30. therefore the Light is put for Joy and Gladness, Esth. 8. 16. Psal. 97. 11. by which the Heart-chearing influence of a Godly Ruler is described, 2 Sam. 23. 3, 4. Yea, God's own Love (which is the choisest Cordial) is called the Light of his Face or Countenance, [Page 192] Psal. 4. 6. Now, would you not be glad of Joy? Come then, yea, come and Buy this Lightsome (and this Gladsome) Oyl. When Sampson had lost his Eyes (or Light) how did he Grind in the Pri­son-House, Judg. 16. 21. it may be his Teeth together, in way of In­dignation and Vexation, chusing to be Avenged upon others for his Two Eyes, by Losing his very Life, v. 28. 30. which Now was not Desirable. Yea, therefore Hell it self is Represented by a place of Dark­ness, where Grinders are, Mat. 8. 12. as Heaven is a place of Light, Col. 1. 12. and Joy, Psal. 16. 11. to shew the Pleasantness of Light (as in it self considered,) and Dolefulness of being in the Dark.

2. Light giveth Life and Being unto visible Objects, which other­wise are as if they were Not, as to our being Solaced with their sight: Yea, we had better Not to hear of Beauty, than to want Eyes or Light, by which to see it. Man seeth not (at least not chiefly) by Extra­mission, as Owls and such like Creatures do; therefore His very Eyes are useless, if in the Dark; who onely Heareth, what others See. Death and Destruction have heard of Wisdom, Job 28. 22. but sin­ners know not that Eminent Gift, John 4. 10. because there is no Light in them, Isa. 8. 20. How marvellously would it Affect, could Men but see the Amiableness of God's Tabernacles, Psal. 84. 1. the many Flowers in Sion's Land, Cant. 2. 12. much more the Glory of God himself, as it appeareth in his Sanctuary, Psal. 63. 2. John did be­hold Christ's Glory, in his Lowest state, John 1. 14. but others saw no Beauty in him, who therefore did Despise him, Isa. 53. 2.

3. Else will you not have the Comfort of what you do Enjoy. Souls in a state of Darkness may Really be Interested in Electing Love; but till Christ gives them Light, Eph. 5. 14. such cannot know it: without his Holy Enlightning Spirit, there is no Joy of his Salvation, Psal. 51. 11, 12. Thou hast the Scriptures, but till thine Eyes are Opened, thou canst not understand them, 2 Cor. 4. 4. because they are Spiritually to be Discerned, 1 Cor. 2. 14. Thou hast the Tender of that Marvellous Light, 1 Pet. 2. 9. the Sun of Righteousness doth shine upon thee, but yet thy Darkness cannot Comprehend it, John 1. 5. God is not far from every of you, Acts 17. 27. yet can you not see or know him, un­till the Son Revealeth him, Mat. 11. 27. therefore such Groundedly cannot Joy, save in the Creature. Nor can you see the Creature Nei­ther, so as to Rejoyce therein aright, save as this Sun doth make that Moon conspicuous, Psal. 16. 5, 6. or as God's Light doth shew the good­liness of that Inheritance.

4. You will not else be apt to Blush or be Ashamed, whatever cause there may be of it. It is a shame to speak of those things which are [Page 193] done by some in secret, Eph. 5. 12. because all Manifestation is by the Light, v. 13. How did Enlightned Ezra Blush, to mention the sins of others, Ezra 9. 6. much more to stain his own Profession with the least unseemly Motion, Ezra. 8. 22! Light is Subjected in the Eye, Mat. 6. 22. which Eye is therefore apt to water with every Mote, and will not suffer spots to rest upon the Garment: Thence is it, that Enlight­ned ones are alway Neat. But sinners are in Darkness, Mat. 4. 16. who therefore cannot be Ashamed, Jer. 6. 15. Sin being Virtually up­on their Back, where vilest Spots may be (and be Continued) with utmost Confidence, till they shall be Ashamed and Consounded both together.

5. You will not else have any Spiritual Heat or Warmth; which alway is Accompanied with Spiritual Light. The Natural Sun may warm him who is Blind, as to his Bodily sight; but so doth not the Sun of Righteousness, save whom he also doth Enlighten. There may be true Spiritual Light o [...] Grace without any Apprehended Warmth or Comfort, Isa. 50. 10. but there can be no Grounded Peace, where Grace is wholly wanting, Isa. 57. 21. This is that Oyl of Joy, Isa. 61. 3. and without which there is no Laughter, save what is Mad, Eccl. 2. 2. Darkness and Sorrow are Co-incident, and both of them are Consistent with the Light of Earthly Sparks, Isa. 50. 11. All Wis­doms Paths are Paths of Peace, Prov. 3. 17. which is a way that others know not, because their Paths are crooked, Isa. 59. 8. and therefore their Case must needs be sad.

6. You will not else be Spiritually helpful unto others; at least, there is no Promise for it upon other Terms, Jer. 23. 22. Christ was Anoint­ed first, and with this Special Oyl; and then his Preaching was Effectu­al, Isa. 61. 1. but, What hast thou to do (saith God unto the Wicked) to Declare my Statutes, Psal. 50. 16? whom others are bid to let alone, and with Respect unto their Blindness, Mat. 15. 14. Lips may Salute the Ear; whereas Heart Answereth unto Heart, Prov. 27. 19. nor can it be Expected (in an Ordinary way) that Nature should work Grace; or that a sinner should Beget, save in his own Likeness, as Gen. 5. 3. Christ's Image (in a true Believer's Conversation) is a Preach­ing Picture, 1 [...]et. 3. 1. while Graceless Gifts are but a silent kind of Speaking, John 6. 63. nor can the Flesh Reveal that which is Spiritual, Mat. 16. 17. no more than Nature can Receive it, 1 Cor. 2. 14. Since Darkness Comprehendeth not this Light, John 1. 5.

7. You will not else be able to prevent your doing Mischief unto others and your selves. Paul was Injurious, and yet Ignorant, 1 Tim. 1. 13. untill he was enlightned from Above, Acts 9. 3, 4, 5. Nor can [Page 194] Men (in the Dark) Discern, although the Prince of Life be Killed by them, Acts 3. 15. 17. How will Christ's Piercers Mourn when they shall see him, Zech. 12. 10. perceiving how they have broken his Commands, by Rushing on them; and how they have trod him un­der Foot? Yea, as to ones self, Wise Men (or Virgins stored with Oyl) fore-see the Evil, and Hide themselves, Prov. 22. 3. while others Pass on, as Balaam did, upon the Swords point, untill his Eyes were Opened; Numb. 22. 31. Thence is it, that such are apt, either to be snared, Isa. 8. 15. or else to kick against the Pricks, Acts 9. 5. and run upon the Bosses of God's Buckler, Job 15. 26. if not to stumble and fall upon that Breaking Rock, Isa. 8. 15. because there is no Light in them, v. 20.

8. You will not else find the way, wherein you ought to Walk; and so be subject either to sit still for want of Light, or [...]o go wrong, if not Turn back; or at the least, to walk uncomfortably, and unacceptably, though possibly in a Right Path. Darkness disposeth more for sleep than any kind of Action, Psal. 104. 23. which will be sad for him whose Necessary work requireth utmost speed, Heb. 3. 7. And in the dark, Men (if they walk) are apt to Wander, John 12. 35. save in a broad and Beaten Road, which Christ's is not, Mat. 7. 14. Yea, such are prone to wheel about into their bad Old way again, and so (being Giddy with frequent Turning) to Fall and Rise no more. Nay, though by chance such may hit Right, yet are they subject to be drawn aside, Prov. 9 15. and though they should go on, yet as it is uncomfortable, so they were Superstitious still, who Worshipped the True, but un­known God, Acts 17. 22, 23.

9. You will not else Go forth to Meet the Bridegroom, no more than do these Foolish Virgins for lack of Oyl or Light: and so you will not enter with him to the Marriage. Christ's Coming is unto Sion, Isa. 59. 20. and Sion's way is Narrowest at the last: Therefore Men (in the Dark) will There be most subject to Mistake. This Going forth is a Time-Truth and Duty; and but Two Hundred (of Israel's Thou­sands) have Understanding of the Times, 1 Chron. 12. 22. therefore without peculiar Light Men are not like to hit this way▪ The greatest Robberies (as in the Letter) are Near this City, especially when Travellers are Benighted: Therefore (in such a Case) none will stir out. And if you Go not forth to Meet him, you will not come with him unto the Marriage, which will be very sad, as may be made out after­wards.

10. You will not else be fit to hold Communion with the Wise; as being Convicted to be Foolish Virgins, by wanting Oyl or Light at [Page 195] such a Time. I wonder how any can imagine that Light and Dark­ness should Agree, 2 Cor. 6. 14. or why they are Offended with Di­viding upon that Account, which is as Old as since the first Creation, Gen. 1. 4. True Israelites have Light, and in their Dwellings, by which they are Distinguished from Dark Egyptians, Exod. 10. 23. and not to be enlightned is a sign of Death, Job 33. 30. Nor was the first Creation Perfected, (much less the Second) so long as Darkness was upon it, Gen. 1. 2. So that both State-Communion with the Wise, yea, and Communion with their State, depend upon your having of their Oyl or Light: Nor will you else Partake of their In­heritance in Light, Col. 1. 12. or Light of Life, John 8. 12.

Quest. 1. How do these Foolish Virgins Go to Buy?

Answ. 1. Negatively; Not in a Right or Serious manner, which never is in vain, Isa. 45. 19. as is their seeming Labour here, because they were not Ready in due time. Those went to see John Baptist's Light, Mat. 11. 9. with seeming Joy, John 5. 35. who had no mind to Buy it, (at least some of them, Luke 7. 30.) upon his Terms, [Page 196] Mat. 3. 8. Ezekiel's Hearers came to Cheapen his Commodity, (and with a shew of Lo [...]) but had more mind to Buy a Worldly Interest, Ezek. 33. 30, 31. [...]hich was enough to silence them, v. 3. 3. when their Desolation came upon them, v. 29. Poor Zedekiah was content to Hear what Jeremiah would say unto him, Jer. 38. 14. but was afraid of being seen (by others) in that Shop, v. 24. nor did he Buy. Thus might these Foolish Virgins Pray for Light, but with Dissimulation, as Jer. 42. 20. or stumbling-blocks set before their Faces, as Ezek. 14. 3.

2. Affirmatively: Their going to Buy doth rather seem to intimate their staying otherwhere, (under a false Disguise) till such a Time.

1. Till that Practice, of Going out (to Meet the Bridegroom) is grown more General among Professors. I am perswaded this is the Case of many, who have no mind to see the Light of a Command, till they shall have the Light of Company. When divers Torches are abroad, some Men Delight to walk at such a Time, and spare the Cost of Buying for themselves: But single Lights are not sufficient to guide Dim-sighted Hypocrites in Narrow ways. When Christ himself was left alone, then Peter did not seem to know him, Mat. 26. 74. untill the Mist before his Eyes was (by a Beaming Look from Christ) dis­solved into a shower, Luke 22. 61, 62. but if Sobriety be the Fashion, a flanting Courtier will be Sober, (though meerly indeed for Fashions-sake;) and if Christ's Way be once a Common Road, then Foolish Vir­gins have Bought their Oyl, or want no Light.

2. Till it be safer walking in such a way. Darkness is sometimes put for outward Danger, and Light for Safety, Job 29. 3. Nor hath a Foolish Virgin Light in the way of Duty untill its Danger is Removed. A Godly Man is sometimes Tempted to sit still, at such a Time, Psal. 39. 1. but yet (Habitually) he is a God-like Man, to whom the Night shineth as the Day, Psal. 139. 12. nor doth he stumble in his way of Duty, although it may Expose him unto Danger, John 11. 8, 9. But Sufferings are the sinners Onely (Apprehended) Darkness; who therefore cannot see their way untill that Cloud be Taken up, which giveth Light to all True Israelites, Exod. 14. 20. So long as those were in a strait or Visible Danger, they Hid themselves in Caves and Thickets, 1 Sam. 13. 6. in Mount Ephraim, untill the Enemy be­gan to Run, and then they also had Light enough to follow hard after, 1 Sam. 14. 21.

3. Till Goers out to Meet the Bridegroom are seen (by them) to be Rewarded; or to Go in with him unto the Marriage. Great is the Light of Earthly Recompences; the Expectation whereof made pur­blind [Page 197] Judas hit the way to Christ, untill he missed of them, and then he Lost his way again, John 12. 6. Mat. 26. 14. How strongly did Ba­laam's Wages make him see that way, the Dangerousness whereof was Obvious unto an Asse's Eye, Numb. 22. 23. and therefore a sinners way seems Right unto himself, although its End is Death, Prov. 14. 12. This Recompence of Reward enlightned Moses into the way of Suffer­ing Duty, Heb. 11. 25, 26. and when the Bridegroom's Favours are bestowed upon his Followers, Mat. 19. 28. that Glory will Discover others having Gone aside; who will not then want Light, (had they but Leave and Time) for their Returning; till when, they do Com­plain of Darkness.

4. Untill some Greater (Apprehended) Danger doth Accompany their sitting still, than was in going forth to Meet the Bridegroom. The Old Heavens shall pass away with a great Noise, 2 Pet. 3. 10. which may Awaken these Foolish Virgins out of their Loytering slumber, and so may give them Light. The Clapping of Christ's Door (when it is shut by him in Anger) may startle all that are without, and make them Run, to be Admitted in, who formerly Pretended Ignorance, as to their Going out When Houses are on Fire, then Blindest Sluggards will have Light sufficient into that way, wherein a Lion (formerly) was said to be, Prov. 22. 13. VVhen Life will be Endangered by sinful seeking to Preserve it, Mat. 16. 25. while God will be a Sanctuary to his Faithful Non-complyers, Isa. 8. 13, 14. then will the Foolish Vir­gins seem to have got Oyl or Light.

Quest. 2. VVhy will Christ Come at such a Time?

Answ. 1. In Answer to his People's Prayer, Luke 18. 7. which is Effectual, Jam. 5. 16. sometimes to alter his seeming Purpose, Exod. 32. 14. Isa. 38. 1, 2. 5. and then much more to Hasten his Promised Coming, 2 Pet. 3. 12, 13. Prayer will not let him Rest, till he doth Come, Isa. 62. 6, 7. and in that Case, it is Commissionated to Com­mand him, Isa. 45. 11. Yea, single Importunity (distinct from Friendship) is Represented by him, as most Prevailing, Luke 11. 8. Sion may say (at such a time) God hath forgotten her, Isa. 49. 14. But can a Woman forget her Sucking Child, v. 15? Can she endure long to Hear it Crying? Therefore he doth forbid his People's Praying when he is purposed not to Hear, Jer. 7. 16. since else he could not be in quiet. Now at this time a Spirit of Supplication will be poured out. Zech. 12. 10. which (like Reversed Thunder) will shake the Earth and Heavens; so will Christ Come, Hag. 2. 7.

2. To satisfie the Expectation of his Poor; which shall not Perish for ever, or alway be forgotten, Psal. 9. 18. These Virgins had Expected [Page 198] him before at their first going out to meet him; and then his Messenger came: But since the Cry was made, Himself was verily Expected by them; therefore he Now will Come. Prayer is some Ground for Hope, but Earnest Expectation, (though onely of the Creature, much more of Saints) is said to be an Argument (or Proof) of Glo­ry to be Revealed, Rom. 8. 18, 19. 23. God taketh Pleasure in his People's Hope, Psal. 147. 11. and Christ doth know what fore Temp­tations Disappointments are, Mark 11. 12, 13, 14. therefore if it were otherwise, he would have told them, John 14. 2. to Difference his People's Hope, Rom. 5. 5. from that of Hypocrites, Job 8. 13. else would the Saints Perswasion (in Matters of Duty also) be De­spised by the World.

3. To make good his own Promise, signified by the Cry, as in Re­lation to his First Coming, Luke 1. 72. who therefore bad it to be Writ­ten, because these things are True and Faithful, Rev. 21. 5. yea, plain­ly written upon Tables, because the Vision will surely come, and will not Lye, Hab. 2. 2, 3. There is a Promise of his Personal Coming at last, Acts 1. 11. before which Time there is a Promise also of his Com­ing to the Gentile Saints, as hath been cleared up; and he is ever Mindful of his Covenant, Psal. 111. 5. He therefore brought his Peo­ple out of Egypt, for he Remembred his Holy Promise, Psal. 105. 42, 43. he therefore laid afide the Jewish Covenant, that so his Promise might be sure, Rom. 4. 16. which also (therefore) is Confirmed with an Oath, Heb. 6. 17. nor will an Abraham therefore stagger at it, Rom. 4. 20. or Sarah, because he is adjudged Faithful, Heb. 11. 11.

4. To make the shadows flee away, as at his first Appearing, Col. 2. 17. which also will be Resembled by his After-Comings. Shadows of Old were of God's own Appointing, Heb. 8. 5. and were continued, untill they grew unreasonably long, compared with the Substance, and then Christ came to Take them quite away, Heb. 10. 9. So in these Gospel-times, some kind of Shadow (Form, or Type) is Now re­quired, Rom. 6. 17. and suffered to continue (in such an Individual Appearance of it) till Power and Form are shamefully Disproportiona­ble; then such Appearances are to be turned from, 2 Tim. 3. 5. Yea, Christ himself will Come, Isa. 25. 9. to swallow up such Covering Vails, v. 7. and once more will Discover the true Substantial Forms of Gospel-worship, Ezek. 43. 11. He therefore will Come at such a Time, that so the Ark of his Testimony may be seen within his Second Temple Opened, Rev. 15. 19.

5. To take unto Himself his own great Power, and Right of Reign­ing, Rev. 11. 17. Indeed his Throne was Stablished of Old, Psal. [Page 199] 93. 2. who was the King or Law-giver unto Israel, Acts 7. 38. and as his own (Spiritual) House was first Erected at his first Coming, Heb. 3. 6. so was his Temporal Kingdom also, in the Days of Con­stantine, Rev. 12. 5. both which (viz. the Temple and the City) will be Restored (as of Old) together with the Full Return of Ba­bylon's Captivity, Zech. 6. 13. Then she that Halted shall be made a Remnant, Mic. 4. 7. and David's Tabernacle shall be Raised up, Amos 9. 11. and then it shall be said, Thy God, O Sion, Reigneth, Isa. 52. 7. He will be King, Hos. 13. 10. sought for by all True Israelites, Hos. 3. 5. it shall be Given him, whose Right it is, Ezek. 21. 27. And he will then Come to take possession of it, first in his Saints, the High ones, Dan. 7. 27. or such as Joshua was, Zech. 6. 11.

6. To Judge the Dead, Rev. 11. 18. which may be Construed di­vers ways. Possibly with reference unto All sorts of Persons; who will be then virtually Dead, and after that comes Judgment, Heb. 9. 27. Or thus; To Judge the Dead, that is, the Wicked; who will be then (Mystically) Awakened unto their Everlasting shame, Dan. 12. 2. Or rather thus; To Judge the Dead, that is, to Judge Things over again, which have been long since Dead and Buryed, in Order unto the passing of a Righteous Sentence thereupon. Then will some prin­ciples be Generally Embraced, which have been thought to be Sediti­ous: Then will some Truths be fully Vindicated, which have been cal­led Errours, if not Heresies: Then will some Practices Appear to be Traditional, which have been said to be Christ's own Apointments. Men's turning things up-side down, shall be esteemed as the Potters Clay, Isa. 29. 16. for God will then Alter them, v. 17.

7. To give Reward unto his Servants, both Great and Small; viz. his Prophets, Saints, and such as Fear his Name, Rev. 11. 18. or Fa­thers, Young Men, and Little Children, 1 John 2. 13. Typified by the Ancient High-Priests, and Priests and Levites. Then will be the Time of Paying off his Hired Labourers, Mat. 20. 8. of giving dou­ble unto Sufferers, for their shame, Isa. 61. 7. and of Convincing others (by this means) that verily there is a God, who Judgeth in the Earth, Psal. 58. 11. Then will the Pelican, Psal. 102. 6. be turned into a Flock of Doves, Isa. 60. 8. or Solitary ones be set in Families, Psal. 68. 6. Then will the Sons of Zadock have their Right of Priest-hood, Ezek. 44. 15. or Faithful ones, the Chiefest Name among Professors: Then will the Saints (the High ones) have the Kingdom, Dan. 7. 27. and the Chief Priest (or Eminent Saint among them) shall be their Prince, Ezek. 44. 3. Compared with Lev. 8. 31. Rev. 3. 11.

8. To Punish Transgressors, and to Destroy them that Destroy the [Page 200] Earth, Rev. 11. 18. Then Wise and Foolish Virgins will be severed, in a Providential way, Mat. 25. 12. Then will Back-sliding Priests (or Eminent Old Professors) be at least Degraded, Ezek. 44. 10. 13. and those will have the Lowest place of all, who have unfruitfully en­joyed Greatest Means of Light, as Capernaum (in Christ's Day) is threatned, Mat. 11. 23. which was the Metropolis of Napthali; and therefore Napthali his place is Last (or Lowest) in Ezekiel's City, Ezek. 48. 34. which Answereth unto This Coming of the Bridegroom. But as to Persons more Grosly Vicious, Christ will then Come to Cut them off, for all their Cheating and False Swearing, Zech. 5. 3. for all their Revellings, Amos 6. 7. Whoredoms and Oppressions, Mal. 3. 5. and more Especially for their Persecutions, Psal. 79. 10. who then shall be drunk with their own Blood, Isa. 49. 26.

9. To Cease Disquietments, and settle Peace, with Truth and Righteousness among the Professors upon Earth. Christ will then Come as King of Salem, Heb. 7. 1. and Prince of Peace, Isa. 9. 6. being his peoples Peace, when the Assyrian cometh, Mich. 5. 5. and give them Peace in his Second Temple, Hag. 2. 9. in way of Covenant, Ezek. 34. 25. Yea, he will speak Peace to the Heathen also, Zech. 9. 10. nor shall they Learn War any more, Mic. 4. 3. This King of Salem (also) is Melchisedec, Heb. 7. 1. and he will Reign in Righ­teousness, Isa. 32. 1. which shall look down from Heaven, Psal. 85. 11. then will Oppressors be consumed, Isa. 16. 4. and following Ex­actors will be Righteous, Isa. 60. 17. Yea, he will then Display the Banner, because of Truth, Psal. 60. 4. Determining Matters Con­troversal, in his Valley of Decision, Joel 3. 14. and turning a pure Lan­guage to the People, Zeph. 3. 9. that he may be One Lord, and his Name One, Zech. 14. 9.

10. To Ease the Creature of its present Bondage, perfectly at his Last Coming, Rom. 8. 21. a Taste whereof will Now be given. The Creature groaneth yet, because of its unfruitfulness, and cruel Usage, and sinful Mis-improvement; all which shall then be much Rebuked. The Rivers of Judah (then) will flow with Waters, and Hills with Milk, and Mountains with New Wine, Joel 3. 18. God will Then hear the Heavens, and they the Earth, and it the Fruits thereof, son Jezreel's sake, Hos. 2. 21, 22. The Righteous will (then) be Merciful to his Beast: the Creatures may not Prey so one upon another, Isa. 10. 6. nor will they be Destroyed superfluously, as Now they are. Men shall not Drink Wine with a Song, Isa. 24. 9. or sinfully abuse the Creature, but fear the Lord and his Goodness, Hos. 3. 5. therefore the Heavens, [Page 201] Earth, and Sea, are bid then to Rejoyce, because of Christ's Coming to Judge the World, Psal. 96. 11, 12, 13.

Quest. 3. Why doth not Christ stay untill the Foolish Virgins do Return?

Answ. 1. Because his own set time was fully come, beyond which 'tis not fit that he should Tarry for any sort of Persons whatsoever. Himself is Ready, so is the Bride; yea, all the Wise Virgins also: And can it be Expected then, that he should Tarry for some few Foolish Loyterers? He lately had Engaged for his Speedy coming, Mat. 25. 6. and Mercy must give way to Truth; yea, All his Name (or At­tributes) unto his Word, Psal. 138. 2. The five Wise Virgins are for his Present Coming; and though the other five would have him stay, yet shall not he Then have a Casting Voice, upon his own Account? If Time and Tide will stay for none; much less will their Creator: Especially since his Present Coming is with State; and Earthly Kings will scorn to Tarry till sluggish Servants get them ready.

2. Because he else might Tarry long enough, or rather, Not come at all, if not untill these Virgins have bought Oyl: Therefore that can be no Let unto him. As Oyl is put for Special Grace, so Foolish Vir­gins (in that Day) will never Buy it, (as their Exclusion Evidenceth;) nor as 'tis put for Spiritual Light into this Duty, of Going out to meet the Bridegroom. Nor will they have Light into the Matter of that work before his Coming; because their Light is wholly Borrowed from that which followeth upon his being Come. Now, if he must come before they will have Oyl, then if he means to come at all, he must not stay for them. They will have him come first, with reference to their Enlightning Motives; therefore he will not Tarry for them, although by that means they are shut out for ever.

3. Because the time of shewing Mercy (unto such, and in some sence) is Now Expired. The Attribute of Mercy is inseparable from God's Essence, Exod. 34. 6. yet is its Exercise Commanded by his Will, Rom. 9. 18. And though he Delighteth in that Exercise, Jer. 9. 24. yet hath he Bounded it by such a time, beyond which time he will no more have Mercy, Hos. 1. 6. Now, when the Seventh Trumpet be­gins to Sound, Rev. 10. 7. then Time shall be no longer, v. 6. and partly in this Respect, for that contemporizes with the shutting of this Door. These Virgins are Dead before that Time; and though Christ is so Civil, as to wait a while, yet when their being Dead is out of Doubt, (as now it is) he then will stay no longer. His Patient Spi­rit will not alway strive with sinful Man, Gen. 6. 3. but hath its Li­mits set by him, who can make way for Anger, Psal. 78. 50.

4. Because they have had Warning, Means, and Time enough. What could they Reasonably desire more? They had the Scriptures from the first, which shew the worth and Need of Oyl: And 'tis but the Fansie of some in Hell, that other Applications would be more Effectual, Luke 16. 31. They had the Benefit of Conversing with the wise, by whom Christ worketh Now, as if Himself were present, John 14. 12. At their first Going forth they should have taken Oyl with them: And Er­rors in the first Concoction are not wont to be Corrected in the Second. They had been wakened by the Cry; and Repetitions seldom profit them who are not benefited by the Preacher's Voice, John 9. 27. They did confess their want of Oyl, and made a shew of going to pro­cure it, but did not Act accordingly; and so had nothing to Object against the Justness of Christ's being wearied with such kind of Dal­lyers.

5. Because they are not worth the waiting for. They onely stood in need of beeing Buryed, for which Christ will not stay at all, since he would not have others do so, upon that Account, Mat. 8. 22. They seem to be Mad, or Fools in Grain; and if an Achish had no need of such, 1 Sam. 21. 15. much less hath Christ, so as to Tarry for them, they had sufficiently Despised him, by disregarding all his counsel, who therefore are not worthy to be so much Honoured by him, 1 Sam. 2. 30. They did but cheat the other Virgins all this while with flattering words; And therefore neither Christ nor They would be Abused by them any longer. Nor would they ever have been good for ought, in case they should have come by being tarried for; therefore Christ might design their being turned off by Coming, while they were Parted from the VVife.

6. Because he else would miss of his Main Purpose; which is, to Cast some out for ever, Mat. 8. 12. by coming on them unawares, Luke 21. 34, 35. An Absolute Decree of some Men's sad Exclusion, is easily consistent with a present (visible) Possibility of their Admission; both which are hinted in those words, The Children of the Kingdom shall be cast out, Mat. 8. 12. And though Christ hath enough for All, Mat. 22. 4. yet but a Remnant onely shall be saved, Rom. 9. 27. Since To­phet also is Ordained for some, Isa. 30. 33. and Everlasting fire, Mat. 25. 41. as is the Kingdom for some others, v. 34. And therefore (chiefly) Christ is Resolved thus to come, while such (who are Or­dained to this Condemnation, Jude 4.) are either Revelling, Mat. 24. 49. or minding Earthly things, v. 37. or fast Asleep, v. 43. or (at the least) out of the way, as these poor Foolish Virgins will then be.

Quest. What is the Import of that word, Ready? They that were Ready.

Answ. 1. The same Greek word doth elsewhere signifie, Fore-Ordained; and is Translated (in that sence) Prepared, Mat. 25. 34. 1 Cor. 2. 9. Heb. 11. 16. and thus it is here partly meant, with refe­rence unto the Persons Interested in this Priviledge, of Going to the Marriage. Such as were Ordained to Eternal Life, ('tis said) Be­lieved, Acts 13. 48. and none (hereafter) will be Glorified, save they who (through fore-knowledge) were of Old Predestinated, Rom. 8. 29. All are Invited, but none will come, save whom the Father draweth, John 6. 44. or who are Given by him to the Son, John 17. 2. Those must Expect to be put by, whose Names cannot be found upon Record, when Ancient Registers will be enquired into, Ezra 2. 62. Let us therefore make our Calling and Election sure; Election by our Calling, 2 Pet. 1. 10. and This, by adding unto Faith all other Ver­tues, v. 5. and in Abundance, v. 8.

2. The same word also else-where signifies a Thing, or Persons being Purely Ordered (or Prepared) by the Lord himself; and in a way of singular Discrimination. Thus sitting at Christ's Right Hand and his Left, is said to be Prepared (or made Ready) by the Father, for some Persons above others, though of the same kind with them, Mat. 20. 23. And thus [They that were Ready] may Import, those whom the Father hath peculiarly Designed hereunto, Above their Fellows, who (in their Day) may possibly have drank as Deeply of Christ's Bitter Cup as these. This lays the Dust of self-conceit in any, who are Admitted to the Marriage; and will Occasion their Crying, Grace, Grace, at such a time, Zech. 4. 7. This is of Use to Moderate our over-earnest Expectations and Desires of sharing in that special Pri­viledge: And this doth Eminently Declare, that Foolish Virgins shall never Enter; since many Wise ones will not be suffered to see that day, as Mat. 13. 17.

3. The word (here used) doth most commonly Import One's be­ing Prepared for such a work, 2 Tim. 2. 21. or in a present Readiness to set about it, 2 Cor. 10. 6. And in a Three-fold sence.

1. With Respect unto a Person's Will. Thus Peter was Ready to go with Christ to Prison, in point of present (Apprehended) Wil­lingness, Luke 22. 23. And Paul was Ready, not onely to be Bound, but also to Die for the Name of Jesus, Acts 21. 13. And thus, None but the Wise Virgins were (at present) willing to go with Christ un­to the Marriage; since whosoever will, may freely Drink those Liv­ing Waters, Rev. 22. 17. The Foolish Virgins were Habitually [Page 204] willing, as is evinced by their Coming afterwards: But yet not Actu­ally; for then they would have made more Haste. They had a slug­gish will, but not Industrious, Prov. 13. 4. untill the Summers Heat was over, which is the onely Time for Harvest-work. They had a will unto the Place, but not unto the way that led thereunto: And such are said to have no will for Life, John 5. 40. which yet All do Desire.

2. VVith reference unto a Person's Freedom otherways, or having Nothing else to Do. Thus were the Jews Ready to have killed Paul, and waited onely for an Opportunity, Acts 23. 21. Thus also are the wise Virgins Ready, at such a Time, as having laid aside all other bu­siness, (or being at a Moments warning,) and onely waiting for their Lord's Appearing, Luke 12. [...]6. But Foolish Virgins are not yet at Leisure. How long will it be, before a Sluggard thinks it time to Rise, Prov. 6. 9, 10? And when the Drunkard doth Awake, he yet will at the same work again, Prov. 23. 35. To Morrow shall be as this Day (saith he) and more Abundant, Isa. 56. 1 [...]. Such think there's time enough; therefore they will take the other Cup, Luke 12. 45. and must p [...]rt civilly with their Old Relations, Luke 9. 61. at least-wise fetch their stuff out of an House on Fire, Luke 17. 31. and so are not yet Ready to follow Christ.

3. VVith reference unto a Persons Fitness (every way) for such an Undertaking. Thus Saints are bid to be alway Ready to give an Answer to every Man, 1 Pet. 3. 15. that is, to be Prepared for it. And in this sence it is here Chiefly meant.

VVhich kind of Readiness (for the Bridegroom's coming) con­si [...]teth (as the Scriptures signifie) in these Particulars.

1. Sobriety is Required, with reference unto the Near approaching End, 1 Pet. 4. 7. such as this Dispensation is. Thus are we to be So­ber in our Speech, not being vain or over-talkative: In our Behaviour, not being Light or Indiscreet: In using the Creature, not Exceeding our Estate or Comeliness: In worldly Employments, not being Co­vetous or C [...]rking: In Judging others in a Doubtful case: In mind­ing others Judgments of us, since the great Judge is at the Door: In Relation to others Prosperity and our Affliction; not to Repine or Envy: In Matters of Revenge, not to prevent the speedy Recompen­ser: In D [...]sputable self-justifyings, not to be Peremptory: And in Re­lation to the Bridegroom's Coming, not to be over-hasty in our Ex­pectations or sad Conclusions. Thus are we to be very Sober, both as to our Inward Frame, and Outward shew.

2. Such must not have their Oyl to Buy; as Oyl importeth Special [Page 205] Grace, or Spiritual Light into their Present Duty. For want hereof, the Foolish Virgins are shut out, as being not Ready. There is Oyl to be had, just till that Time; but when the Bridegroom cometh, his Shop is (for a while) shut up; as it will be, for Ever, at his last Coming, Rev. 21. 11. How should this Quicken, to Improve the Present Respite; especially, since future Converting Grace is like to be the Portion of the Gentiles, Mal. 1. 11. or another sort of Persons. And Light into the Present work (of Going out to meet the Bride­groom) is here Particularly meant by Oyl; as that which is Expresly Requisite, and without which, the Having of Grace will hardly be made out. Were this Believed, how would it startle some, who make light of their being (yet) in the Dark.

3. Such must have gone forth a Second time to Meet him. There­fore the Bridegroom Tarried, because the Wise Virgins were not Rea­dy (then) in that Respect. They had (indeed) Gone out Before; but Christ Now comes in Kingly State: And King Ahasuerus had his Virgins Doubly Purified, six Moneths with Oyl of Myrth, and other six Moneths with Odours, Esth. 2. 12. Those never will be Ready to go in with Christ, who are contented with a Separation from more Gross Pollutions. Men use to pass through several Rooms before they come into the Presence Chamber: Nor can it be Expected, that a Child's First Coat should ever suit a Manly Growing Dispensation. If we believe that all these things shall be Dissolved, What manner of Persons should we be, 2 Pet. 3. 11? Or with what Face can we suppose, that Nothing more should be required Now, than what hath sormerly been done by us?

4. Such must have Mourned over all their former failings; and not content themselves with bare Reforming. Christ cometh with the Clouds, Rev. 1. 7. and we must Go with Rain, or Weeping, Jer. 31. 9. as for an onely Son, Zech. 12. 10. Covering our selves with shame, for we have sinned, Jer. 3. 25. and sad Bemoaning for our Evil ways, Jer. 31. 18, 19. Yea, and this Mourning must be Apart, Zech. 12. 12, 13. with reference unto Secret faults, and Freedom for an Holy Roaring, and as an Evidence of our being upright. And as a Proof hereof, our former Idols must be cast away with Detestation, Isa. 30. 22. Yea, we must Bear God's Indignation, Mic. 7. 9. Acknowledg­ing it as the Punishment of our Iniquity, Lev. 26. 40, 41. and not con­fess the sins of others onely. There are yet few Reformers, but fewer Mourners between the Porch and Altar, Joel 2. 17. and yet till then, we are not Ready for Christ's wiping at his Wedding, Rev. 21. 2. 4.

5. Such must be Holily Resolved (in the strength of God) to be [Page 206] more Faithful to him for the time to come. Though other Lords may have been owned by us, Isa. 26. 13. though other helps have been confided in, Jer. 3. 23. yet shall it be so no more, Hos. 14. 3. Some are more Open for Christ, than heretofore; who yet will promise no­thing, if a fresh Temptation cometh: These are not Ready, they want the Girdle of an Holy Resolution; nor will they confess a former sin. But we must joyn our selves unto the Lord in a Perpetual Covenant, Jer. 50. 5. or be One Spirit with Christ, which joyning to him doth Import, 1 Cor. 6. 17. Bound in the Spirit, as Paul was, whatever might befall him, Acts 20. 22. Thus he that Loseth his Life, shall save it, Mat. 16. 25. and none will Reign with Christ on Earth, save they who are thus (virtually at least) beheaded for him, Rev. 20. 4. or are full Followers of him, Numb. 14. 24.

6. Such must be made up of Earnest Wrestling, and patient Wait­ing; which is a Rare Conjunction, at such a time. Some may be con­tent to wait, but from the want of Holy Earnestness, or from a sinful Indifferency and slightiness of Spirit, Relating unto such a Mercy; as is evinced by their Negligent Use of Sanctified Means. Others are Earn­est enough, but yet unable to VVait, 2 Kings 6. 33. Ready to Give up all, if not Relieved by such a time, as 1 Sam. 11. 3. But where shall we find a silent Cryer, Exod. 14. 15? A Submissive pleader, Jer. 12. 1? Or Lawful Striver, 2 Tim. 2. 5? Yet are we not fit to Drink till very Thirsty, and yet duly Cool: till furnish'd with a Spirit of Sup­plication, Zech. 12. 10. and yet willing to wait, Isa. 8. 17. Micah 7. 7.

7. Such must be able to Bear the Manner of Christ's Appearing, which will be very strange; and therefore Blessed will they be, who are not then Offended in him, Mat. 11. 6. He will Come in the Night, Rev. 16. 15. and some will therefore think he means to Steal, or take by Vio­lence; wherewith weak ones will be Offended: as in a Spiritual case, the suddenness of a Convincing word makes some poor Creatures the more Averse. His Coming will be Terrible; and therewith Children will be Offended; as some poor Childish Creatures are with Threat­ning Calls unto Repentance. His first Appearance will be small, and therewith some will be Offended, Zech. 4. 10. as Judas was, and others are, because Christ's Present Pay is mostly Spiritual. And therefore Blessed is the people who know his Joyful sound, Psal. 89. 15.

8. Such (now) must be upon their constant VVatch; who former­ly, perhaps, had been Asleep. Christ here concludeth with that Exhorta­ [...]on, Mat. 25. 13. to shew wherein this Readiness doth consist; and that [...] [...]ready Virgins were now fallen into a Second slumber, under a [Page 207] pretence of Buying Oyl. The slumbring Spouse, Cant. 5. 2. was all undrest, v. 3. to hint, that being Ready, and Asleep, are inconsistent. Christ will not come Now (as heretofore) to waken any, Mat. 26. 40. but in good earnest will bid such, Sleep on now, and take your Rest, v. 45. Those must not sleep, who mean to see the Rising Sun: Nor will an Heavy Head be lifted up, as it must be, by sharers in this Pri­viledge, Luke 21. 28. Death's picture (as sleep is) must not then be upon a Living Man; but Gracious Habits must be Actuated: The Flowers must appear, Cant. 2. 12. and Spiritual Beauty must want Nothing but that Light to make it Manifest.

9. Such must have on their VVedding Garment; else will they not continue there, however (possibly) they may come in, Mat. 22. 12. 13. which VVedding Garment plainly hinteth some kind of Spiritual Bravery, in the General, (whatever its particular import may be;) or something of a more than Ordinary Nature. Then Joshua must be clad with Change of Raiment, as well as have his filthy Garments ta­ken from him, Zech. 3. 4. Yea, a fair Mitre also must be set upon his Head, v. 5. which (in a croud) will evidence his being a High-Priest, or a Professor of the Highest Rank. Then will the Defence be upon all the Glory, Isa. 4. 5. or outward Priviledges and Eminent Graces will go together. Then will there be a Glympse of Heaven upon Earth, (that Dispensation being called the Kingdom of Heaven;) and there­fore Flesh and Blood, (or what is short of being Spiritual) will not In­herit that Heavenly Kingdom, as at the last, 1 Cor. 15. 50.

10. Such also are bid to have their Lights (then) Burning, Luke 12. 35. or all their Graces in the Highest Exercise. Saints must not onely (then) be truly Spiritual, but Zealous also, Rev. 3. 19. or serving the Lord with spiritual Fervour, Rom. 12. 11. Flame is the Form of Fire, and therefore Flaming Lamps (or Burning Lights) doth Evidence, not onely the Having of Oyl (or Truth of Grace;) and Oyl both in the Lamp and Vessel; But Holy Judicious Affections (also) Exercised in their Height and Glory. Luke-warm Professors (then) will be cast out; and nothing but this Sacred Flame will then secure from being (in some Measure) Burned. Affections (then) must be called off from all combustible (or Lower) Objects; and (be­ing Fired) must be fixed upon Christ; who will then come in Flaming Fire, (as at the last, 2 Thes. 1. 8.) and therefore will be met with burning Lights by all his Bride-Maids.

11. Such must be Doubly Cloathed then, with both an Under and an Upper Garment; or something on them (viz. Imputed Righteousness) as well as in them, viz, Inherent Grace, Psal. 45. 13. Christ Graces [Page 208] [In] a Soul, are fine and white, or shining but yet not Clean or Pure, Isa. 64. 6. Prov. 20. 9. and therefore Clean (or Pure) fine Linnen must needs import, what is Imputed through Believing: And both these sorts of Righteousnesses are required unto One's being Rea­dy for the Marriage, Rev. 19. 7, 8. 'Tis true, these alway go toge­ther in Reality, 1 Cor. 6. 11. but yet they may be (and are) sever­ed in Men's Fancies, though sinfully, since God hath joyned them, Mat. 19. 6. Absurdly, since Duty is the Fruit of Faith. And self-undoing­ly, since none will be Admitted, with Christ's Approbation, Rev. 7. 15. save they whose Robes are washed in his Blood, v. 14. Woe then to them, who call Imputed Righteousness an Airy Notion,

12. Such also are then bid to let their Loins be Girt, Luke 12. 35. as being one undoubted Branch of Readiness for any Service, 2 Kings 4. 29. Which Girting (in a Spiritual sence) must be with Truth, or Uprightness, Eph. 6. 14. a very Rare Girdle at such a time, Mic. 7. 4, 5. Formality (then) will be Predominant, 2 Tim. 3. 5. but Christ will utterly abolish Idols (or Appearances) in that Day, Isa. 2. 18. Though Jezebel's Face was Painted, 2 Kings 9. 30. yet Jehu bad Throw her down, v. 33. much more will Jesus (at his Coming) cast such Jezebels into a Bed of Sickness, Rev. 2. 20. 22. Wood is Combustible, 1 Cor. 3. 12, 13. though never so fairly Gilded: and there­fore Hypocrites (then) will be surprised with Fear, because they cannot dwell (as can the Upright) with Everlasting Burnings, Isa. 33. 14, 15. Be therefore sincere, Phil. 1. 10. or such as will abide the Judgment of the Sun.

Quest. 5. What are we to Understand by this word, Marri­age?

Answ. Thereby is planly meant Christ's Union with his Kingly Dis­pensation upon Earth; which will Resemble that of Marriage, in all these following Respects.

1. Marriage is not Convenient in a time of Persecution or Distress, 1 Cor. 7. 26. though it is Lawful then, v. 28. The Absolute prohibi­ting whereof is that first Act, by which the Man of sin is to be known, 1 Tim. 4 3. since it is Honourable in All, Heb. 13. 4. And thus, Christ alway had a Power of Marrying in this sence, (as Paul and Barnabas had in the Letter, 1 Cor. 9. 5.) although he Taketh not that Power to himself till such a Time, Rev. 11. 17. He had All Power given him, at his first Coming in the Flesh, Mat. 28. 18. the Absolute Denying whereof is therefore a Denial of his being Come, by which the Anti­c [...]ri [...]t is to be known, 1 John 4. 3. Onely he would not then improve his Power in that Respect, lest he should give Offence at such a time, [...] [...]5, 26, 27.

[Page 209] 2. The Ancient High-Priest might not Marry with an Harlot, or one Divorced, or Prophane, Lev. 21. 14. Nor might an Israelite Marry with an Heathen, Deut. 7. 3, 4. Nor may Saints Marry in Gospel-times, save in the Lord, 1 Cor. 7. 39. or in an Holy, Meet, and Honourable way. And thus is Christ's Dispensation Ordered. He will not Marry with one Divorced, therefore the Jews, Old Mini­stration will not be Restored for ever, Ezek. 16. 61. especially, since he is (Now) Divorced from that Wife a Second time, which is the utmost of his Indulgence, and more than usual, Jer. 3. 1. He will not Marry with an Harlot; and therefore Antichrist's Dispensation is Blasphemously called Christ's, Rev. 17. 3. 5. He will not Marry with one that is Prophane, or Heathenish; therefore his Kingdom is not of this wicked World, John 18. 36. The Kingdom of Heaven (strictly taken) is Reserved for his Father, 1 Cor. 15. 28. therefore Christ's Bride is upon Earth, Rev. 21. 2. when fit for Marriage.

3. Marriage consi [...]teth in the Husbands Taking, Deut. 25. 5. and in the Womans being Given by her (Living Father) Deut. 22. 16. So is Christ Married to his Kingdom, which he Received of his Father, Luke 19. 12. and doth not Take it, Rev. 11. 17. till it is Given him, Ezek. 21. 27. As in Relation to Particular Souls, he Marrieth none, save whom the Father Giveth, John 17. 2. So it is with Respect un­to his Kingly Power. He Cometh as a Thief, unto the World, Rev. 16. 15. but by the Door, as to his Father's Approbation, John 10. 1, 2. He will not Marry without his Father's Full Consent, wherein he is a Pattern to his Children. Nor do the Saints (the High ones) Take the Kingdom, Dan. 7. 18. till it be given them, v. 27. though others may exalt themselves, (pretending thereby) to Establish the Vision, but they shall Fall, as heretofore such did, Dan. 11. 14.

4. Espousals were wont to be before a Marriage, Mat. 1. 18. Deut. 20. 7. which is of great Use, if not a Duty still. And thus, Christ was Contracted, or made sure unto his Throne of Old, Psal. 33. 2. in which regard, that Dispensation is his Wife in Law, Deut. 22. 24. and there­fore woe be unto him that Forceth her, v. 25. as worldly Powers have done, (especially ever since John Baptist's Coming in the Mystery,) whom therefore Christ will put to Death, though nothing shall be done unto the Humbled Crying (although Betrothed) Damsel, v. 26. John Baptist's Coming was to Prepare the Bridegroom's way, Mat. 3. 3. and whose Espousing Testimony therefore was of Use; John 5. 33. which Custome also is Observed, in a particular Soul's Uniting unto Christ, Hos. 2. 19. onely there must be some further Progress made; [Page 211] therefore they hinder the Lamb's Marriage, who could be satisfied with John Baptist's work.

5. Princes are wont to Marry (first) by Proxies; or by some other Persons Representing them, and so doth Christ. He was an Hus­band unto Israel, Jer. 31. 32. yet were they Married (first) to Mo­ses, being Baptized into him, 1 Cor. 10. 2. Thus are Saints Married (or Espoused) Now by others unto Christ, 2 Cor. 11. 2. Thus also Sion is (first) Married by her Sons; although Christ is the Bride­groom, with Respect unto that Dispensation, Isa. 62. 5. Christ hath a Throne (or Kingdom) of his own, Rev. 3. 21. which Dispensation (at the last) is called his Bride, Rev. 21. 2. with reference unto his Personal Marrying of it: But yet this King will Honour some of his Saints, by letting Them Marry that Ministration first, Psal. 149. 9. that he might first Sup with Them, Rev. 3. 20. thence all Dominions ('tis said) shall Serve and Obey Him, when yet his People (chiefly) do Possess the Kingdom, Dan. 7. 27.

6. Marriage Creates the Nearest Union, and fullest Communication, or most sweet Communion. So is it here, since Christ will then Rest in his Love, Zeph. 3. 17. or Center in a sweet Deportment towards All, but more especially his Chosen ones, whom he will then Evidence his Conjugal Affection unto, his Everlasting kindness, Isa. 54. 8. Affected with their former Sufferings from others, Zech. 1. 15. and from Him­self, Isa. 40. 2. Jer. 31. 20. Accepting what they Offer, Mal. 3. 4. and satisfying their Desires, Zech. 13. 9. as Esth. 5. 6. Paying their Debts, Mat. 25. 34, 35. 40. and deeply Revenging all their Injuries, Zech. 2. 8.

7. A Marriage cannot be, unless the Bride and Bridegroom be there Present, at least-wise in their Representatives. Thus Christ was Pre­sent when he first Married Israel, Acts 7. 38. thus it is also from the Presence of his Spirit (in an Instrument) if any Soul be Married to him, or Discipled, Mat. 28. 20. and when his Kingly state shall be set up, its Name will be, The Lord is there, Ezek. 48. 35. His Per­sonal presence is reserved till the Last; but yet the Bridegroom will Now come, else could there not be a Marriage. Prepare for his Ap­pearing then, so as that Saints shall say, Loe, This is He, Isa. 25. 9. Yea, others then will Look upon him, either with weeping Eyes, Zech. 12. 10. or with self-hiding from his Face, as Rev. 6. 16. His spiritual Presence hath been suspended; but he will come again, in that Re­spect, to fill the second Temple with his Glory, and Constitute a pro­per Marriage.

8. Increase is wont to follow upon Marriage, in way of Blessing [Page 210] from the Lord, Gen. 1. 28. so doth it upon Christ's. Thus Israel Multiplyed more than others after her being Married unto Christ, Ezek. 5. 7. unto the Aggravating of her Adultery. Thus also, Gos­pel-Saints are therefore Married unto Christ, that so they might be Fruitful unto God, Rom. 7. 4. and it was fore-told, that Gentile-Saints should Multiply more (in point of Number) than did the Ancient Jewish Wife, Isa. 54. 1. And when Christ shall be further Married to his Kingly Dispensation, Israel and Judah will be sown with the Seed of Man, Jer. 31. 27. they shall be Increased like a Flock, Ezek. 36. 37. unto their own Admiration Isa. 49. 21. and Place shall not be found for them, Zech. 10. 10. The Children that Sion will then have, shall call for Place wherein to Dwell, Isa. 49. 20.

9. Marriage is during Life, since God hates Putting away, Mal. 2. 16. save in the case of Adultery, Mat. 5. 32. therefore to have been the Wife or Husband of more than one, (by Reason of unmeet Di­vorce) is such a scandal, as incapacitateth for a Gospel Church-Office, 1 Tim. 3. 2. 12. and for the Place of a Widow, 1 Tim. 5. 9. Thus Christ's Betrothing is for ever, Hos. 2. 19. whose Marriage-Cove­nant with Particular Souls doth undertake for their being Loyal to him, who therefore Never will be Divorced, Jer. 32. 40. And though Christ Now Disowns the Jews (his Ancient Wife) Hos. 2. 2. yet did she first play the Harlot, Jer. 31. 32. as the Bill of her Divorce will Evidence, Isa. 50. 1. Nor will he put away his Wife, as to the Gen­tile-state, till they prove False to him, Rom. 11. 22. nor ever alter his Married Dispensation (with them, or with the Converted Jews) but upon their Departing from him first.

10. Marriage doth not Necessitate the Husband's Constant Presence though; but is consistent with his (sometime) Discontinuance, unto the Bride-Chamber-Children's Mourning, Mat. 9. 15. though Har­lots are Glad thereof, Prov. 7. 18, 19. Particular Souls Experience this, unto their sorrow; though as the Fruit of their Apostacy, as in Relation to the present Jews, Cant. 8. 1. or Sensuality, as in the days of Constantine, Cant. 5. 2. or sad Formality, as after the Return of Ba­bylon's Old Captivity, Cant. 3. 1. according unto Brightman's Cast­ing of those several Times. And with Respect unto Christ's Marrying with his Dispensation; some think his Second Personal Coming will be Discontinued: Though I am not of that Opinion, since Saints will then be ever with the Lord, 1 Thes. 4. 17. But yet, his Glorious pre­sence, with Restored Gentile-Saints (if not the Jews) will be (I think) but for a Time; to make Room for his After-coming, to wit, in Person.

[Page 212] 11. Marriages of Old were Solemnized in such a way; wherein Christ's Union with his Dispensation doth Resemble Marriage. As thus,

1. It was most Honourable, that a Marriage should be known; and so is Christ's Coming (as a Bridegroom) Notified here before hand, for all the World to speak, if they have ought against it. He never used to steal a Marriage, by Creeping into Houses, as Suspitious Per­sons do, 2 Tim. 3. 6. but published his Purpose unto Pharaoh, Exod. 5. 1. and the King of Babylon, Jer. 51. 61. Thus was his Personal Com­ing Published, Mat. 2. 2. and 3. 3. thus is his Spiritual Kingdom to be managed, Mat. 10. 27. thus was his Temporal Kingdom first set up, Rev. 12. 4, 5. and thus (I am perswaded) it will be Restored, as in the Type, 2 Sam. 2, 7.

2. Marriage is a time of more than Ordinary Joy to all there pre­sent, as well as to the Bride and Bridegroom; which is of Use still a­mong the Jews, as faith Buxtorfius, Synag. Juda. Therefore the Ri­sing Sun is Represented by a Bridegroom's Coming out of his Tent or Chamber, with others Joyful Acclamations, Psal. 19. 5. And thus John Baptist (who was the Bridegroom's Friend) Rejoyced greatly, because of the Bridegroom's Voice, John 3. 29. And as there is Joy in Heaven, upon a Souls Marrying unto Christ, Luke 15. 10. so doth it make those Glad on Earth who are that Bridegroom's Friends, Acts 11. 23. And thus Christ's Coming here, will be Received with many shoutings, Zech. 4. 7. and all kind of Musick, Rev. 15. 2, 3. and holy Dancing, Jer. 31. 13. And as the Bride hath cause to Joy (especi­ally considering what a Match this is) so Christ will then Rejoyce as doth a Bridegroom, Isa. 62. 5. whose Heart is then most Glad, Cant. 3. 11.

3. Marriage also is a Time of Feasting; especially when Kings are Married, as when Ahasuerus Married Esther, Esth. 2. 18. for which some Poor (no doubt) might fare the better. Thus Israel's first Mar­riage was called a Feast, Exod. 5. 1. in which regard, their Flocks and Herds must all go with them, Exod. 10. 9. And therefore God's mak­ing a Feast for Christ (in Gospel-times) is called a Marriage, Mat. 22. 2. And as that Publican made a Feast, upon his being Married un­to Christ, Luke 5. 29. So will Christ make a Feast of Wines and Fat things full of Marrow, Isa. 25. 6. when he shall come, v. 9. as when he first came in Person, Mat. 22. 2. and when his Temporal Kingdom was first set up, Cant. 5. 1. according unto Brightman's Notion. And he who bids the Poor to be then called, Luke 14. 13. will then Relieve the Poorest Creatures with some of his Servants broken Meats; yea, all the People, Isa. 25. 6.

[Page 213] 4. Much Company is wont to be at all Marriages; so will there be at such a time. When Souls are Married unto Christ, the Angels flock to see Repenting Sinners, Luke 15. 10: So when the Church in Corinth was Espoused, 2 Cor. 11. 2, the Angels came to their Solemnities, 1 Cor. 11. 10. How great a mixed Multitude there was, Exod. 12. 38, when Israel was Espoused in the Wilderness, Jer. 2. 2: and when Christ wedded his Dispensation in Gospel-times, his Chariots were twenty thousand, even Thousands of Angels, Psal. 68. 17. Thus in the days of Constantine, we read of an innumerable Multitude, Rev. 7. 9; and a great Voice of much People afterwards, Rev. 19. 1, together with the Fall of Babylon, vers. 2. Then All will gather themselves to Sion, Isa. 60. 4; as all the City did to Naomi, at her Return, Ruth 1. 19: and whose Thundering Voices will evince the Second Temple's being open­ed, Rev. 11. 19.

5. All sorts of persons (Then) are in their greatest Bravery; so is it at Christ's Marriage. Then Solomon is crowned with a stately Crown, Cant. 3. 11. The Bride is brought, in Cloathing of wrought Gold and Needle-work, Psal. 45. 13, 14. yea God will Then appear in Glorious Greatness, Tit. 2. 13. as Earthly Parents are most fine upon their Chil­drens Wedding-day. Bridegrooms are wont to Deck themselves with Ornaments, and Brides with Jewels, Isa. 61. 10. so will Christ come with Power and great Glory, Mat. 24. 30; and part of that Bride's Ornament will be, her Numerous Train, Isa. 49. 18; but chiefly, the Garment of Salvation and Robe of Righteousness, Isa. 61. 10. Then also will the House be Garnished, Isa. 4. 2; and Meanest Servants will be finisied with Outward Blessings and Moral Vertues, as Rev. 22. 2; [...]t more especially, the Brides Companions (or all wise Virgins) will then be Honourable, Psal. 45. 9, 14.

6. Marriage-Solemnities (of Old) were in the Night; which Christ doth here allude unto; And so are all his Marriages. He married Is­rael (at least-wise call'd them to be married) in the Night, Exod. 12. 42: and Married (or Betrothed) Souls are called out of Darkness, 1 Pet. 2. 9. and in the Night he will come as a Bridegroom, in this Parable. He was Betrayed in the Night, 1 Cor. 11. 23; and in the Night will he Return. The Natural Day began at Evening, Gen. 1. 5; so will this Day of the Son of Man, Zech. 14. 7. as ancient Visions were wont to be in the Night, Job 4. 13. Christs Kingdom cometh not with Obser­vation; therefore Not in the Day; but as the Lightning, which shineth out of Darkness, Luke 17: 20. 24. This sheweth His Affection to that Dispensation; and will trie who love sleep above it. It will be a Night of Rioting unto the Wicked, 1 Thess. 5. 7. and Sorrow to the Saints, [Page 214] Psal 30. 5. and Drowziness unto all, save them who set themselves to watch.

7. Bridegrooms are wont to be Met (of Old) and so to be conduct­ed to the Marriage; which also Christ requireth here. Thus Israel Met him in the Wilderness, Jer. 2. 2. for There he found her, Hos. 9. 10. Thus a Betrothed (or Believing) Soul, must Come unto him, John 6. 35. and thus his People must prepare to meet him in the latter days, Am. 4. 12. When Abraham had overcome those four great Kings, then did the King of Sodom goe out to Meet him, Gen. 14. 17▪ and when Christ fully hath subdued the four Monarchs, then Abraham's Seed must goe and meet with him. Thus when he cometh to his People (in the latter dayes) he will be found of them without, who must then Lead him into their Mothers House, Cant. 8. 1, 2. Who must be then Ready also with Oyl prepared, and Strength to bear his terrible Ap­pearing, 1 Joh. 2. 28. so as to meet him with Thanksgivings, Revel. 11. 16, 17.

Quest. 6. How can Christs Ʋnion with his Dispensation (in these Latter Dayes) be called a Marriage, since it is granted, to have been Once set up Before?

Ans. 1. Because this Restauration followeth a former Just Divorce. Christ married the Gentiles (at his first Coming) as he had done the Jews before, Rom. 11. 22. Now as Gods Ancient Israel comm [...]tted Whoredom before their going into Babylon, so did the Gentile-Churches before the Man of Sin arose, 2 Thess. 2. 3. And as those Israelites were put away for their Adultery, when they were first carried Captive, Jer. 3. 8. so must the Gentile-Churches (and Professors generally) be Di­vorced (by a parity of Reason) at their first going into Babylon. The [...] is it, that as the Temple was then shut up, so was the City (or Tem­poral Dominion) also, Trodden under foot, Rev. 11. 1, 2; as in the Letter, of Old. And therefore the Return of that Captivity (with refe­rence unto them both) may well be called a Marriage, (as it is, Hos. 2. 19, 20. Jer. 3. 14. Isa. 62. 4, 5.) because it followeth a Divorce, with reference to that [Numerical] Dispensation, although Once more Re­stored in Kind. And this Return is not compleat (with reference unto us Gentiles) untill the Bridegrooms coming, in this Parable, whatever shew thereof (like that of Betrothing or Espousals) may go Before. Now if Christs Union with his Kingly Dispensation in these Latter dayes, doth follow a Just Divorce from what had been Before; such doe but then plead an Harlots Cause, who Argue for his Ecclesiastical or Temporal Kingdom, from what hath been Before (or since) the Rising of the Man of Sin; save onely in a late Preparatory way to this [Page 215] ensuing Marriage, from what of Later years hath come to pass, in order thereunto.

2. Because the Glory of this Latter House (or Dispensation) will be Greater than of the Former, Hag. 2. 9. Now when the New Hea­vens and Earth shall be created, the former shall not be remembred, Isa. 65. 17. Christ Married (at the first) when he was Young, (as some Great Persons use to doe.) Who, (in relation to his Spiritual King­dom, when it was first set up,) was Therefore call'd a Child, Act. 4. 27. and a Man-child, with reference unto the first Erecting of his Tempo­ral Kingdom, Rev. 12. 5. both which must needs be Mystically under­stood. Now Infant-Marriage is not taken notice of, when one is mar­ried Afterwards at his full Age, as Christ is at this time; from whence the Name of Marriage therefore (ever after) doth Commence. This second (also) will Eclipse the former, because the Glory of Christs Spi­ritual and Temporal Kingdom (Now) will be united, which Heretofore were severed. Now as Christs ancient Marriage with the Jews, was to be quite forgot in Gospel-times, Jer. 3. 16; so will his Second Mar­riage with the Gentiles, quite Destroy the former, by reason of that Glory which Excelleth, as 2 Cor. 3. 10: therefore this Latter onely hath that Name.

Quest. 7. How may we Reconcile Christ's coming (here) To the Marriage, with that Returning [From] the Marriage, Luke 12. 36?

Ans. 1. By varying the Circumstances of Time and Place, with re­ference unto the same Wedding in point of Substance. Christ went to Receive his Kingdom, when he Ascended, and after the Receiving of it to Return, Luke 19. 12: and yet, at his Return (together with the seventh Trumpet's sounding,) he is then said to Take it, as if he had not Taken it before, Rev. 11. 17. which plainly sheweth, a Double Taking of his Temporal Kingdom; the one, in Heaven; and [...] other upon Earth; yet doth he not Take it, in the second sence, till his Returning from having taken it in the former. And in like manner, he may be said to have been Married [First,] in Heaven, when he Ascended, (since Marrying and Receiving are the same;) and yet he doth not Take (or Marry that Dispensation upon Earth, till his Returning from that for­mer Wedding. And so, his Knocking (Luke 12. 36.) must onely intimate his sudden Coming, consistent with a going out to meet him.

2. By altering the Translation of that Greek word ['Ex] which is there rendred From, Lu. 12. 36; but yet it may be read [by reason of] and so that Place and this will nothing differ, although fore-named Circum­stances [Page 216] be not varied. And thus, the same Greek word is rendred [of] Rom. 9. 11. 30; with reference unto Works and Faith and Him that Calleth; that is, [because] or [by reason of] as easily may be collected. And in that sence Christs coming [To] the Marriage here, and his Re­turning (in Luke) by reason of the Wedding, may well agree; since his Return, (viz. from Heaven,) will be [because of] his Wedding upon Earth. Nor need we stick at the word Return, if we referre it unto Heaven, which He is now Gone into, who sometime was on Earth; especially since his Marrying is so Desireable, as that Earth therefore may be call'd his Home; and so his Coming▪ (for such a purpose) may well be call'd Returning, in the strictest sence; yet doth the Greek word onely note Removing.

3. By varying the Case, in Luke and Matthew. The Latter of which (or this in my Text) doth plainly relate unto Christs Marrying with his Dispensation. But that in Luke may possibly referre unto another Pa­rable, by which the Virgins are exhorted to be Watchfull, as Servants are, for their Lord's Coming, when he shall Return from Feasting at some Persons Wedding. In which last sence, Christ doth compare him­self (in Luke) unto an Housholder, who taketh liberty (Himself) to Feast abroad, or to be at another's Wedding in the Night; yet doth he expect, his Servants should be well employ'd at home, and ready to Open at his first Knock. Christ is Now Feasting upon his Fathers Throne, Rev. 3. 21; yet will he have his Servants (upon Earth,) to watch, that when he shall Return from thence, (which in regard of Feasting is call'd a Wedding,) unto his proper Marriage here, they might immediately receive him. Thus Luke and Matthew are Recon­ciled.

Quest. 8. Wherein consists the Priviledge (hinted here) of Going with Christ unto the Marriage, at such a Time?

Ans. 1. [...]ch will enjoy more Intimate and Near Communion with the Bridegroom; which is a precious Priviledge. Christ then will onely have the Bride, as Joh. 3. 29; but all his Friends will have his Presence: So as to see his Face, Rev. 22. 4; and hear his Voice, Joh. 3. 29; and have their fill of his Embraces, Cant. 8. 3. Their Eyes shall then behold him in his Beauty, Isa. 33. 17. and if the Bride be worth one's Coming to have seen, Rev. 21. 9; much more the Crowned Bridegroom, in that Day of his Espousals, Cant. 3. 11. The Saints future Happiness consisteth in their being with him, 1 Thess. 4. 17; which therefore Paul so much Desired, Phil. 1. 23. the Fulness of Joy being in his Presence, Psal. 16. 11. which therefore doth forbid his Peoples Mourning, Mat. 9. 5. How did good Davids Soul and Flesh thirst to behold his Glory [Page 217] in the Sanctuary, Psal. 63. 1, 2; which will be then so fully Opened, as that his Hidden Ark will then be seen, Rev. 11. 19.

2. Such will then Clearly see the Bride in all her Glory; which is a great Priviledge, Rev. 21. 9, 10. She will be then Visible unto All, as was Christ's▪ spiritual Glory at his first Appearing; which yet was Actually seen but by a Few, Joh. 1. 14. Others may see her at a Di­stance; as will the saved Nations, the New Jerusalem, Rev. 21. 24. but these shall see Eye to Eye, when the Lord shall bring again Sion, Isa. 52. 8. And if the Promises were Embraced (or Joyfully beheld) when they were yet far off, Heb. 11. 13; much more when Sion shall be Rear­ed up, will it be worthy to be Looked on, Isa. 33. 20▪ Much less will such Mistake the Bride, as others will, who therefore will Despise that Dispensation, as some men do those Books whose Authour is not known. Nor can the Saints know what they Ought to do, save as they have knowledge of the Times, 1 Chron. 12. 32. or of their proper Dis­pensation; which therefore is a Priviledge.

3. Such will be Witnesses of that Solemnity; or of the mutual Ta­king and Giving, that will then be between the Bride and Bride­groom; which will be both their Honour and Advantage. What running is there, to see Two (Earthly) Princes meet? much more, when both the Bridegroom and the Bride come down from Heaven, Rev. 21. 2, 3; or when this Moon and Sun shall meet, without Eclipsing each others Light: then will the Morning Stars sing, and all the Sons of God will shout for Joy, as at the first Creation, Job 38. 4. 6, 7, and they Alone. Much of Gods Majesty will appear, Isa. 24. 14. which yet will not occasion Singing, (or comfortable Satisfaction) save to this little Remnant, v. 13. Strange things will then be done, the Righteousness whereof will onely be resolved into Sovereignty, Psal. 75. 7. or into Christ's Taking, by vertue of the Father's Giving, and Blessed is the Non-offended Person in Christ's Day, Mat. 11. 6. or such as know the Joyfull Sound, Psal. 89. 15.

4. Such then will be the Brides Companions, or Maids of Honour, Psal. 45. 14. and which Kings Daughters will then be Ambitious of, v. 9. That Bride will deal well with all her Servants; but these will be her Fellowes, rejoycing with her, Isa. 66. 10. and being Dandled upon her Knees, v. 12. and Eminently Delighted with the Brightness of her Glory, v. 11. These will have liberty of coming with the Bride unto the King, Psal. 45. 14. these Friends shall Eat and Drink together with them both, Cant. 5. 1. and it will be their Joy, that Christ himself shall have the Bride, Joh. 3. 29. whilest others are unsatisfied with their Portion, v. 26. These will be the greatest Favourites, as Joseph was [Page 218] next to Pharaoh, Gen. 41. 40. yea, These will be both Sion's Children and her Husband, in Christ's stead, Isa. 62. 5. and thus Eliakim (having the Key of David's House) shall be a Father to the Inhabitants of Jeru­salem, Isa. 22. 21, 22. and be the Ruler of Christ's Houshold, Lu. 12. 42.

5. Such then will have the Comfort of their Garments of Salvati­on, Isa. 61. 10. or of those Ornaments, which Maids cannot forget, Jer. 2. 32. It is their present Duty to be getting Ready, in that regard; but yet their Change will not be till that very Moment of the Bride­groom's Coming, as 1 Cor. 15. 51, 52. Then will God sprinkle clean water on them, and cleanse them from all their filthiness, and put a New Spirit in them, Ezek. 36. 25, 26. which will Refresh, as well as Beautifie, Isa. 61. 10. when Israel shall be brought again from Egypt, Psal. 68. 22. where they have lien among the Pots, then will they be as Doves with silver wings, and Feathers of Yellow Gold, v. 13. The Remnant of Israel shall not do Iniquity, Zeph. 3. 13. no other Lord (but Christ) will then be mentioned, Isa. 26. 13. nor will their Gar­ments then be stained with Reproaches, as hitherto they have been; but Others (or they with whom they do converse) shall call them in a serious way, the Holy People, Isa. 62. 12.

6. Such then will be uncloathed of their filthy Garments, Zech. 3. 4. Corruption must not Inherit Incorruption, 1 Cor. 15. 50. Their stony Heart will then be Taken away, Ezek. 11. 19. and wickedness will be carried (in a covered Ephah) to be Established in the Land of Shinar, upon her own Proper Base, Zech. 5. 8. 11. Nor will they onely have got Victory over the Beast, but over the very Number of his Name at such a Time, Rev. 15. 2. viz. Compliances of the most Refined Nature. This will Occasion them to sing the Song of Moses and the Lamb, Rev. 15. 3. viz. more fully and Distinctly (as this Par­ticularized Duplicate importeth) than when the Virgins first went out, Rev. 14. 3. The Best (till Then) will have Iniquity (in Principles or Practices) Reproachfully abiding in them; which Eminently (then) will Pass away, Zech. 3. 4. unto their Honour and Refreshing. Such then will be Enlightned (as the Margin hath it) when their Light is come, Isa. 60. 1. Abandoning what formerly they did Esteem, Isa. 30. 22. Yea, shaking off their Dust, and Loosing themselves from all the Bands of their Captivity, Isa. 52. 2.

7. Such then will Eat and Drink, Isa. 65. 13. or Feast it with the Bride and Bridegroom, at Wines and Fat things full of Marrow, Isa. 25. 6. yea, he will then come forth and Serve them, Luke 12. 37. who therefore cannot Fast or Mourn, Mal. 9. 15. That Chamber (or Accommodation) whose Prospect is toward the North (which was the [Page 219] most Honourable side of Old, 1 Kings 7. 39.) will be for the Sons of Faithful Zadok, Ezek. 40. 46. God will then make it known, the Sil­ver and Gold are His, Hag. 2. 8, 9. when they from Sheba shall bring Gold, Isa. 60. 6. and Iron shall be turned into Silver, v. 17. for in the Gentiles Glory will the Saints then boast themselves, Isa. 61. 6. But yet the Prime Dishes (at this Feast) will be the Full Discovery of their Duty, Ezek. 43. 11. and Grace to Practise what formerly hath been Neglected, as in the Type, Nehem. 8. 17. together with their Hearty Welcome to that whole Provision, Jer. 32. 41. and their Being satisfied with the Consolations of that Bride, Isa. 66. 11. yea, Flou­rishing like an Herb, v. 14. or Thriving by them, increasing Holy fear together with Enlargement, Isa. 60. 5.

8. Such will (thence-forward) be secure from Grosser Persecutions or Oppressions. Destructions (then) will come to a Perpetual End, Psal. 9. 6. when Christ shall have prepared his Throne for Judgment, v. 7. which at this time will be, Rev. 11. 18. As such shall walk with Christ in white, Rev. 3. 5. and eat of the Hidden Manna, Rev. 2. 17. so will they not be hurt by any such kind of Second Death, Rev. 2. 11. for they shall eat of the Tree of Life, v. 7. Then will the four Horns be frayed away, Zech. 1. 21. and the Assyrian also smitten with a Rod, Isa. 30. 31. there shall be no more a pricking Bryar to the House of Israel, Ezek. 28. 24. such Enemies being either wasted, Isa. 60. 12. or brought (at least) into a Full subjection, v. 14. The Saints Heart (then) shall Meditate Terror, with reference unto their Old Oppressing Officers at Home, and Forreign Adversaries, Isa. 33. 18. but Violence shall not be heard, for all such Officers, will be made Peace, Isa. 60. 18 nor shall they see a sierce (Besieging) people any more, Isa. 33. 19. but will (in that regard) have Liberty to walk Abroad (which formerly they could not do, v. 8.) or to behold the Land that is far off, v. 17. viz. the uttermost of their Borders, in peace and safety, v. 20.

9. Such then will be Discharged from any kind of Future Toyling whatever. Their Oyl, or their Anointing (then) will have Destroy­ed the Assyrian Yoke, Isa. 10. 27. and then Christ's Yoke (when severed from the other) will be easie. Their Garment of praise, Isa. 61. 3. will then Excuse them from servile work, v. 5. save what is suitable unto their Royal Priest-hood, v. 6. the meaner part of which Employment (also) will then be put upon the Better sort of Late Back-sliders, Ezek. 44. 11, 12, 13, 14, 15, 16. Nor will they be so weary (then) with Running in the way of Duty, nor faint with walk­ing; but shall renew their strength, yea, seem to Mount up with wings [Page 220] as Eagles, Isa. 40. 31. Such will Abound with Service then, Isa. 66. 23. but yet without Complaining; the Labour of a Duty being then removed, when they shall get shut of Clogging Humours, and have a New Heart bestowed on them. Thence is that state Described, by their constant singing, and sitting at a Feast, Isa. 65. 13, 14. and yet by ser­ving God (in his Temple) Day and Night, Rev. 7. 15. because that Service (then) will be their Meat and Drink, or Matter of Delight; not saying (as those of Old) When will the New Moon be Gone, Amos 8. 5? But, Let us Go speedily to Pray before the Lord, Zech. 8. 21.

10. Such will have the Comfort of each others Company. Then all the Precious ones will be together, Zech. 14. 5. like so many Jew­els made up into a Bracelet, Mal. 3. 17. which as an Ornament that Bride shall wear, Isa. 49. 18. for wheresoever the Body is, thither will the Eagles be gathered together, Luke 17. 37. Then will those Saints be also of One Heart and Way, Jer. 32. 39. as were the Primi­tive Christians, Acts 4. 32. not Envying or Vexing one another, Isa. 11. 13. but Serving the Lord with one consent, and joyntly calling upon his Name with a Pure Language, Zeph. 3. 9. whose Name will then be One, Zech. 14. 9. Yea, these Wise Virgins then will be Di­vided from the Foolish, as Sheep from Goats, Mat. 25. 32. no stran­ger uncircumcised in Heart shall enter (with Israel) into the Sanctua­ry, Ezek. 44. 9. but Jerusalem shall be Holy, Joel 3. 17.

11. Such then will there continue, none being Cast out, Mat. 22. 13. but he that wants his Wedding Garment, v. 12. which shews the Possibility of some Hypocrites creeping then in, as heretofore, Gal. 2. 4. But Sons will abide in that House for Ever, John 8. 35. and Faithful Overcomers will be as Pillars in God's Temple, who shall no more Go out, Rev. 3. 12. Indeed God's People (in the General) will from that time be no more termed forsaken, Isa. 62. 4. nor will they have any more to do with Gross Idolatry, Hos. 14. 3. which yet may be consistent with their Gradual declining in the General, till Christ himself shall come in Person, 1 Thes. 3. 13. But yet particular Saints (who come at first with Christ unto this Marriage) will be an Earnest of that more Universal fixing afterwards. Yea, such will Grow, Hos. 14. 5. passing with Christ from one Room to another; and reaping the Benefit of that Increasing Dispensation, all their Time.

12. All this will then be Accented unto the Saints, by their Peculiar sharing in it; or by the quite contrary Portion of the Generality at such a Time. Darkness shall cover the Earth, when Sion's Light will Rise upon the Saints, Isa. 60. 1, 2. when Christ shall bid [These] Come, in Order unto intimate Communion with himself, Mat. 25. 34. He [Page 221] then will say to Others, Depart from me, v. 41. The Nations will be Angry then, Rev. 11. 18. whilst These are giving Thanks, v. 17. who see the Justness of Christ's ways, Rev. 15. 3. or who will be Witnes­ses of that Solemnity. When Saints will be the Bride's Companions, Psal. 45. 14. then others shall entreate her Favour, v. 12. as Haman did Esther's. The Best of Hypocrites will want their Wedding Gar­ment, Mat. 22. 11. when these Wise Virgings will be Ready. Yea, when these shall be white; Those will do wickedly, or be filthy still, Dan. 12. 10. When Saints shall Eat, then Others will be Hungry, Isa. 65. 13. and Howl, while Saints are Singing, v. 14. The Seventh Trumpet soundeth Peace to These, and Woes to Others, Rev. 11. 14, 15. And when the Saints are gathered together, Zech. 14. 5. then will the Mount of Olives (or their Adversaries) be Divided, v. 4. And as Sons will continue in this House; so others will be heard to Knock in vain.

Quest. 9. What doth this shutting of the Door Import?

Answ. 1. The securing of those within; partly, from Going out Again, as 2 Kings 6. 32. but chiefly from harm without. Thus did the Disciples shut the Doors, although from sinful Fear, as Calvin no­teth, John 20. 19. Thus was Nehemiah Tempted to Meet some others in the Temple, with its Doors shut upon them, but would not yield thereunto, Nehem. 6. 10, 11. thus did those Angels (Lawfully) pull Lot in, and shut the Door against those wicked and Miscievous Sodo­mites, Gen. 19. 10. And so it may be here. Admitted Virgins shall not Depart, for Christ hath shut them In: Nor shall any Enter, to do them Hurt, for he hath shut them Out. Thus Sion shall no more be. made to Drink the Cup of Trembling, Isa. 51. 22. her uncircumcised Enemies shall no more come in to her, Isa. 52. 1. Christ will be no more wroth with her, Isa. 54. 9. and in her Land there will be no more Vio­lence heard, Isa. 60. 18. Yea, Satan will then be in some Measure Bound, or signally Rebuked, Zech. 3. 2. till such a Time; as at Christ's Personal Coming.

2. The shutting of this Door importeth chiefly, the Keeping of Others out, from sharing [...] the Priviledge of those within, which will be sad.

1. Since this Door is shut against Professors, who have been wont to be within. Dogs are shut out, and no Man heeds their Howling: But when some kind of Children are cast out, what weeping and gnash­ing of Teeth must needs then be, Mat. 8. 12. VVhat means this Noise, said poor Presumptuous Joab, 1 Kings 1. 4? So will the Fool­ish Virgins say, when they shall hear the Clapping of this Door against [Page 222] them. The Top-stone of Ishmael's Misery was, that he (a Son) should be cast out, Gen. 21. 10. to Die in a Barren VVilderness, without a Miracle. Such will then Cry, as sometime Sion did, Jer. 8. 15. We Looked for Peace, but no Good came; and for a time of Health, and be­hold Trouble. This Virgin-troop will then be more Confounded, be­cause they Hoped and were Ashamed, like the Troops of Tema, Job 6. 19, 20. which will rejoyce Hell from beneath (or Men more Grosly wicked) that Virgins are Excluded as well as Harlots, Isa. 14. 9, 10.

2. Since they are shut out from the Marriage; which Feast their Teeth will water at, who had no stomach to their work of Going forth to Meet the Bridegroom. If these were onely Excommunicated from the Service there, they would no more value it, than many do (Now) the Prelates Censures; in case that Lightning went alone. But they must neither Eat nor Drink, Isa. 65. 13. nor Taste of Christ's Mar­riage Supper, Luke 14. 24. nor be the Br [...]de's Companions, as was Desired and Expected by them. And though Hell may see into Hea­ven, (as through a Cranny of that Bolted Door) yet will the sight of water there, but onely Aggravate those Seers Torment, Luke. 16. 24. and so the Hearing of that Heavenly Musick, will but increase the others Howling, Isa. 65. 14. An Hypocrite (chiefly) is in Love with Priviledges, (as Harlots are with Gifts;) the want whereof will therefore lay the Top-stone of their Misery, when that Door shall be shut upon them.

3. Since it is shut by Him, who shuts, and no Man Openeth, Rev. 3. 7. Indeed his Opening is first mentioned there, Rev. 3. 7. because his Prime Design (at his first coming) was not to Condemn or shut, but Save or Open, John 3. 17. but he Now comes to shut that Door which had been Opened by him heretofore. And well may he make bold to shut the Door, because he is the Master of that House, Luke 13. 25. which therefore none may Open without his Order. Nor is it like, that any other would have shut it of their own Accord; Saints being rather over-tender: But when 'tis shut by Him, they Dare not (will not) Open it without his Leave. [...]y, when he shutteth, no Man Can Open; as when He Openeth, no Man Can Shut, Rev. 3. 8. This Door is not upon the Latch; therefore uncivil Persons cannot enter: And none but Eliakim hath the Key, Isa. 22. 22. therefore 'tis but in vain to hope from others: This Door is also Everlasting, Psal. 24. 7. therefore not to be Broken through.

4. Since shutting out, and being Cast into ut [...]ter Darkness, go toge­ther, Mat. 8. 12. The Punishment of [Loss] would be the less, if [Page 223] this of [Sense] did not accompany it: nor is it so bad to Die of Fast­ing (much less to want a Feast,) as to be Fed upon (Alive) with gnaw­ing Never dying Worms, Mar. 9. 48. Nor is the want of Greater Light somuch afflicting, as to be cast out into the Outer Darkness, a Place of darkness as Darkness it self, and where the Light is as Darkness, Job 10. 22. How great must needs that Darkness be, Mat. 6. 23. com­pared wherewith, the Inner Darkness is some kind of Light. This needs must be a Place of Weeping, to which is added, Gnashing of Teeth, Mat. 8. 12. not in a way of Deriding Saints, as heretofore in their Afflicted State, Psal. 35. 16. or of Insulting over them, as Lam. 2. 16. much less of being Ready to Devour them, as Job 16. 9. but in a way of being Vexed, as Psal. 112. 10. and grievously Tormented, as Mark. 9. 18.

5. Since others will be then Within. The Misery of Man, (arising from some kind of VVant) is meerly grounded upon his Fancy: if None had stately Houses or rich Fare, then every one would be Con­tent without them: but Envy slayeth silly Ones, Job 5. 1. Nor would the bare want of Necessaries so Afflict, in Case that VVant were Uni­versal: but it must needs Increase poor starving Lazarus his Pain, to Know, that Dives fared Deliciously, Luke 16. 19. 21. whose Scale was therefore Justly turned afterwards, v. 25. but very Heavily, as Dives though v. 24. This will be the Foolish Virgins Case; whose being cast out, will make them VVeep; but Others being In, will cause the Gnashing of their Teeth, Mat. 8. 12. and m [...]erly for want of be­ing Ready, which they had Timely Notice of, but lost the Blessing as did Esau.

Ʋse 1. The Virgins will part with mutual Freedom, before the Bridegroom's Coming. Indeed, the Wise (first) Bid the other goe; but yet the Foolish (Readily) Accept the others Motion▪ Which [Bidding] is, for spiritual Gain; but this [Accepting] is for a Carnal Interest, as hath been opened. Now they will part, at least-wise in Affection: not so Delighting each in other, as heretofore: Since Differences in Opinion (especially with reference unto Time, Truths and Duties,) are apt to Alienate if not Provoke, Numb. 14. 6. 10. Yea, such will part in point of Practice also; the One sort going out to Meet the Bride­groom, the other going to Buy Oyl: As Ruth and Orpah did, with reference unto their Mother Naomi, Ruth 1. 14, 15. Nay they will Part in point of wonted ordinary Communion also: as Paul and Bar­nabas did, because of Mark, who had Deserted his bounden Duty, Act. 15. 38, 39. This Parting (probably) will be Gradual: but let it Certainly be Expected, and not be Wondred at.

2. The Foolish Virgins onely (and not the Wise) are said to Goe, or Leave the Others Company: which is Observable. The Name of Separation hath been alway Infamous, although the Scripture clearly Owns it, 2 Cor. 6. 14. but at this Day the Foolish Virgins are the Separatists, however Apt to charge it upon others. There hath been formerly, a Lawfull (Proper) Separation made by Saints, from Others: as when the Jewish Way was separated from, by those Act. 19. 8. who sometime were Obliged to walk therein. But yet, Backsliders (Returning to their Ancient Duty) cannot so Properly be said to sepa­rate from their bad Companions, since there was never any Lawfull Union, and so no need of a Divorce. However, the present case is Plain: the Foolish Virgins separate from the Wise, as to their former Joynt Practice, of Going out to meet the Bridegroom. Let no man therefore Check wise Virgins by that Name, which is not Theirs, nor (Absolutely) Infamous.

3. It is here said, They went to Buy, who (as it hath been Proved) went to Sleep: from whence is hinted, that sinfull Actions are Covered over with fair Pretences; and more Especially in these Latter dayes. Herein consisteth much of that Deceitfulness which lurketh: in the Heart, Jer. 17. 9. and Sin, Heb. 3. 13. Thus bold Complyers are termed Wise in Christ, 1 Cor. 4. 10: and Wantonness is called Love, Prov. 7. 18. yea, Persecution is counted Wisdom, Exod. 1. 10, Zeal, Phil. 1. 6. and Duty, Act. 26. 9. Some men Declare their Sin, as did Lots eldest Daughter, (having learnt that in Sodom, Isa. 3. 9.) in call­ing her incestuous infant, Moab, which signifieth, Of her Father, Gen. 19, 37: but Others are more subtile, such are the Foolish Virgins. Conscience (in such) will not permit a full Profession: and as That would have crackt their Credit quite, so would it have stopt their mouths from ever Claiming a Right of Entring afterwards.

4. Their false Hypocrisie is not Detected, (by any Word Discover­ing it,) but as they did Pretend [to goe and Buy] so is it here Deliver­ed. They did profess ('tis like) this was their End: and Eminent Pro­fessors are not Hastily charged with Lying. However, Christ may (yet) let it pass for Currant: to Harden them in their (undiscovered) Sin: to learn us Moderation in a Disputable Case: and to Reserve their Manifestation till his Coming, unto the Heightning of their Con­fusion, by shutting them out, who (till that time) were not Convict­ed: or, by their being Apprehended, Tryed and Executed all at Once. Methinks I see the Reason here, of some mens Confident self-justifying; of others unaccustomed forbearing them in way of Censures, and of God's Ordering it to be so: Others will be more fully satisfied, when [Page 225] they shall see that following sudden Revelation of God's righteous Judgement at the Bridegrooms Coming.

5. Deceitfull Shews will not Advantage in this Day of Christ; since he will Come, while Foolish Virgins are gone to Buy, (as they Dissemblingly pretend) unto their being shut out for Ever. Some may seek Deep to hide their Counsel from the Lord, Isa. 29. 15. but this shall be esteemed as the Potters Clay: for shall not their Creator know, v. 16? He searcheth the Heart, to give to every Man his Due, Jer. 17. 10. Therefore Ought got unjustly, will not Prosper, v. 11: and this the Churches (or Professors) shall be made to Know, Rev. 2. 23. Yea, when it is thus, in point of Turning things upside down, Isa. 29. 16. within a very little while, the Lord will turn such seeming fruitfull Field, (or Glorious Hypocrites) into a Forrest, v. 17. Those do but Hasten his Appearing to their shame, who seek to cover evil Actions with fair Disguises, Isa. 66. 5. as Christ Then cometh here, upon the Foolish Virgins, for our Warning.

6. Peculiar Service (done for Christ) will suitably be Rewarded (by him) upon Earth, since all the Wise Virgins will be Admitted to the Marriage. Then Christ will gird himself, Luke 12. 37. and serve them: his Feast of Wines, Isa. 25. 6. will make them to forget their former Misery, as Prov. 31. 7. Yea he will then swallow up Dea [...]h in Victo­ry, Isa. 25. 8. and take away their Rebuke from off the Earth. When apt to faint (by reason of some Wilderness-temptations) in fleeing out of Babylon, let this Jerusalem come into our Mind, Jer. 51. 50. or what God hath Prepared for him that waiteth for him, Isa. 64. 4. Then will their Foolishness appear, who have desired to be Excused from this Supper, Luke 14. 18. when they shall see, Luke 13. 28. how Blessed a thing it is to have been Called thereunto, Rev. 19. 9. the Truth whereof is signified there, by its being ordered to be Writ, and by a superadded Testimony.

7. This Feast may not be Tasted though, untill the Bridegroom's Coming; since these wise Virgins are here said to goe [with Him] unto the Marriage. We therefore have need of Patience, Heb. 10. 36: yea therefore Christ may put his Knife unto our Throat (or Exercise us with Delays) because we are so given to Appetite, Prov. 23. 2. And since Himself Expecteth, Heb. 10. 13: shall not we watch with him, Mat. 26. 40? those have no Faith, nor yet good Manners, who cannot Feed upon a Pr [...]mise, nor be content to fare as doth their Ma [...]t [...]r, Joh. 13. 16. 'Tis for Our Interest to have Him with us; whose Presence at the Table) make's our Spikenard smell, Cant. 1. 12; and in whose Absence, the very Bride-chamber Children Fast, Mat. 9. 15. Let us not [Page 226] therefore be too Hasty: especially since they who Now are Full, will then be Hungry, Luke 6. 25. as having had their Por­tion.

8. There is a Readiness required for this Feast; and without which, none are Admitted to the Marriage. Some kind of Duty is Immedi­ately incumbent on us, while in the Gall of Bitterness, Act. 8. 22, 23; but yet All (proper) Priviledges have their Fitness pre-required. We must be wrought for Glory, 2 Cor. 5. 5: nor will the Blind and Lame, (or Men defective mainly in their Light and Walking) ever Enter in­to David's House, 2 Sam. 5. 8. Though Duty is required, apart from Priviledge; yet Priviledges may not be Expected without suitable Duty. Indeed, this Marriage will be as Burdensome to Unready Per­sons, as such themselves will be to Christ and his Companions; as Heaven it self would be an Hell to Sinners. And uppermost Seats will be Reserved for the greatest Gallants in that Day; or she shall stand at Christ's Right-hand, whose Clothing is the Gold of Ophir, Psalm. 45. 9.

9. The Marriage-Feast (at such a Time) will be in some Place which hath (as it were) a Door; as its being [shut] importeth. All may be Invited thither, but none will share therein (as Guests) save they who are Admitted with Approbation. This will be a peculiar Priviledge; which they shall know, whose Carelesness (in point of fore-required Duty) will Exclude them. The New Jerusalems Gates shall not be shut at all, Rev. 21. 25; to shew the Absoluteness of its Security: yet will there be Angels standing at them, v. 12, to keep those Out who have no Right to Enter, v. 27. so will it be Now. And as there shall be faith­full Keepers of the Sanctuary then, Ezek. 44. 16; so Carefull Eliakim will have the Key of David's House, Isa. 22. 22; by Means whereof, Communion-Acts (relating unto Priviledge as well as Duty) will be secured.

10. The Door of Mercy will (in some sence, and unto some) be shut on Earth; or in this lesser Day of Judgement. It is (Insensibly) so at Present, unto particular Souls, as to Christ's striving with them by his Spirit of Grace: but it will Then be so more Evidently, in point of Priviledges; yea, though some (at that time) will seek to Enter, Luke 13. 24. Nor will it be to be Wondred at, since all the (Intended) Guests will be then Come, an [...] set at Supper; and in that case, the Gates (in Great Houses) are alway shut. And as there will be no sca­ling of that high Wall, Rev. 21. 12; nor strength to force a passage through this Door: so neither will late-got Oyl or Tears be able to shoot its Lock for Ever. Those are mistaken sadly, who do conclude [Page 227] the standing Open of Christ's Door till Death; and more especially in these Latter Days, as Foolish Virgins will Experience.

11. It therefore highly doth concern the Virgins or Professors of our Days to get themselves Ready as fast as may be. And in the Pressing whereof, I shall content my self with urging hereunto, as that word [Ready] appertaineth unto Virgins in the Letter; and as the same Greek word is used, Rev. 19. 7. with reference unto the Bride at such a time. In Order unto the setting home of which Exhortation, these following Motives may be of Use.

Mot. 1. This getting Ready is that Great work of Time incum­bent on us, which therefore had [...]d be chiefly minded by us alway, and much more Now. What is required of the Bride, but to be Rea­dy, Rev. 19. 7? What of each Guest? but to have on his Wedding-Garment, Mat. 22. 12? Yea, what doth God require, from first to last, but to Put off Old former Cloaths, Eph. 4. 22. and that we Put on New, v. 24? The onely thing required of Spouses (by their Hus­band at this Feast) will be, to make themselves as Fine as may be; as once a Person told his Lady, upon a like Occasion. Nor came we (in­deed) into this World to Eat and Drink, or Buy and Sell; but to get Ready for our Change. Earth is a Trimming place for Heaven, and Time should be Employed for Eternity. He that is Ready in this Spi­ritual sence, hath done the work belonging to his Day. Therefore we cannot be too Early up at such a work.

2. It is the Property of Virgins to be self-adorning; Can-Maids for­get their Ornaments, Jer. 2. 32? Such kind of forgetfulness seemeth to be inconsistent with thir state; next to their being termed Harlots, such cannot bear to be Reproached with their want of Neatness; whom if we Differ from (in this Respect) as to their Nature, how can we take it ill, not to be called by their Name? Harlots of Old were to be known by some particular kind of Vail, Gen. 38. 14. and Spiritual Sluttish­ness is such a Vail or Covering which sheweth Persons to be no Vir­gins. All sorts of Professors therefore have disowned their Compani­ons, as they have seen them to be careless in their Habit, Compared with their Fellows. So that Remisness in our Holy self-adorning will very much Darken the visibility of our being Virgins or Professors, and Hazard the Total Loss of our Repute.

3. Ʋnready Virgins (to be sure) are not wise, or truly Gracious, at least not in Appearance; since all the wise Virgins are Described here, by their being Ready; as if those terms were Convertible. There is much wisdom required unto this work of Dressing one's self aright▪ And Heavenly wisdom is much evinced, by One's being daily Conver­sant [Page 228] thereabout. Fools Pride themselves in some one single part of man's Attire; but wise Men are ashamed to be seen till they have All, Psal. 119. 6. Fools are not Careful, as to the manner of their being drest: But Holy wisdom maketh to be Curious; not onely in having All one's Garments on, but every thing also in its Place; and so Preserved from being Loose or stained. Children and Fools are chiefly for their Food and Play; but spiritual Neatness is both the wise Man's VVork and Re­creation, his Meat and Drink; who therefore alway is at his Brush and Looking-Glass.

4. Professing Spouses are Princes Daughters, Cant. 7. 1. which doth Oblige Professors (Eminently) t [...]e sollicitous in this regard, as such are in the Letter. Ordinary Garments may Become a Beggar, (as Mo­ral Vertues do a Carnal Man,) but not the Children of a King; who are forbidden strange Apparel, Zeph. 1. 8. but not Compleat, at least, not in a Spiritual sence. Did such consider the Nobleness of their De­scent, John 1. 13. the Nature of their High Calling, Phil. 3. 14. The Glory of Kings Daughters Cloathing, Psal. 45. 13. it would ashame them into an Evidencing of their Heavenly Breeding, by laying out their time in getting Ready. If Earthly Gallants will not have one Hair amiss, much more should Heavenly Courtiers Hate a spotted Garment, Jude 23. and be continually Adding to what they have; since spiritual Fashions (also) Alter; and Joshua (Now) must have his Change of Raiment, Zech. 3. 4.

5. Thus shall we have more Love and Honour from Christ and others. How very plain are some in their Night Habit; yea, how did Michal Despise her Husband David, when he was stripped of his stately Robes, 2 Sam. 6. 20. Nor was the self-undressing Spouse's Fairness witnessed unto by her Companions, Cant. 5. 9. till she had first put on her Coat again, v. 3. 5. But when a Child is Neatly Drest, how is it Dandled by its Father; so will the King Desire his Spouse's Beauty, Psal. 45. 11. when Clad in Gold, with her Retinue, v. 9. Thus shall we also be more Amiable in the Eyes of others; both Saints and Sinners. VVhen Ephra­im and Judah shall be Neat, or Clean from their Defilements, Ezek. 27. 23. then will they Unite in Love, v. 19. and be no more Divided, v. 22. Yea, Carnal Creatures will then Respect us, if not Love us; such being apt to honour others, meerly because of their Apparel, whom otherwise they do not much Regard.

6. God will be Glorified in us by this means, which is a self-sufficient Motive to get Ready. Saints Dress themselves and Christ at once; as their unhandsomness disgraceth him, whom they call Husband. Their Change of Raiment shews the fulness of his Wardrobe; their washed [Page 229] Robes, the rinsing Virtue of his Blood; their Curiosity, his Dispositi­on, Purity, and Greatness. The comely sitting of each piece in its due place, doth Evidence the Trueness of his Glass, viz. the Scriptures; yea, every fresh Addition makes them look more like to Christ, Grace being his very Image, Col. 3. 10. and therefore self-adorning Saints are said to put on Christ, Rom. 13. 14. And thus will Christ be Mag­nified in our Bodies, Phil. 1. 20. as God was Manifested in Christ's Flesh, 1 Tim. 3. 16. because the Father's Glory was to be seen in him, John 1. 14. as His in Us, when we are Ready.

7. Thus shall we be more useful (at the Present) unto others, with whom we do converse; which is a Motive (strong enough) to make us Hasten. All are more apt to mind Examples, than a Rule: Although God's Law was still the same, yet when there was no King (or Judge) in Israel, to put that Law in Practice, then every one did what seem­ed good unto him, Judg. 17. 6. So is it in the want of Exemplary Saints. Children will gather Wood, when Fathers make the Fire, and Mothers knead the Dough for an Idolatrous Use, Jer. 7. 18. Some are Adventurous to be Offensive i [...] their Habits, &c. because they see Professors so altered. How ready were the People to withstand the Prohibition, when they had Leaders to go before them, Hag. 1. 12. Now, Paul was willing to be from Christ (a while) for others good, Phil. 1. 23. 34. much more should we get Ready therefore; which is indeed the way to be with him, at least-wise sooner than can be else expected.

8. Else shall we ill Requite his Love, in Tarrying all this while, for such a purpose. Christ is Affectionate, unto the Height: who did Exceedingly Desire to eat his Last (or Death-importing) Passeover, Luke 23. 15. much more to see this Wedding day, as ever did a Youth­ful Bridegroom, Isa. 62. 5. whose waiting therefore, is like that of a Dropsie Man for Drink, which Exerciseth Patience to the utmost. Now, as he partly tarrieth, untill the Vintage (viz. the wicked) be fully Ripe, Rev. 14. 18. So more especially, untill the Wheat (or Har­vest) be so, Mat. 13. 30. or till the Bride be Ready, Rev. 19. 7. whose Readiness consisteth (Mainly) in the Readiness of her Com­panions. And if for our Expediency, he Tarrieth Now, as he did sometime (therefore) Go away, John 16. 7. shall we then Trifle? VVould not that be, as to His Grief, so to Our shame, if not the Ag­gravating and Occasioning of our Exclusion.

9. Thus shall we hasten (what in us lieth) the Coming of this day of God, which is a Duty, 2 Pet. 3. 12. and that which All (in words) Desire, Mal. 3. 1. And as we are to Hasten it by our Prayer, Isa. 62. [Page 230] 7. so (more especially) by our getting Ready, 1 Pet. 1. 13. else shall we not Compleatly Hasten it. As Christ is therefore slack, to Evidence his willingness, that none should Perish, 2 Pet. 3. 9. so is he purposed to Wait untill his Precious ones be Ready; as he could not Destroy the Sodomites, till Lot was come to Zoar, Gen. 19. 22. so will he now do for his Servants sake, Isa. 65. 8. But if his Jewels were all made up, such would not then be faulted for his staying: Till when, Christ's Spirit in them (whilst they are Praying for his Coming) can­not but Tax them, as being the Cause, why he yet cannot Come: And it will be exceeding sad, if we shall be thus Accessary to our own and others Misery.

10. Thus will his Coming be more Comfortable to us, than other­wise can be expected. Christ in his People, is the Hope of Glory, as to the Groundedness of such an Hope, Col. 1. 27. and is its sweetness also, since all Delight ariseth from the Union or Conjunction of things suitable each to other. They who are fully Ready, will have the clear­est sight of all that Glory; the finest Taste of that Provision, and deep­est share in all the other Priviledg [...] of that Dispensation. Such in whom Love (or Grace) is Perfected, will then have Boldness, in that Day of Judgment; because as He now is, so They are in this World, 1 John 4. 17. Whereas that Day will be Confounding unto others, Amos 5. 18. who then will be afraid, Isa. 33. 14. (as Naked Adam was, Gen. 3. 10.) and therefore call upon the Hills to Cover them, Luke, 23. 30. at least-wise much ashamed, because th [...]y have not kept their Garments, Rev. 16. 15.

11. Else will it be (at least) unto our Loss, so far as Christ will then be fain to Dress us, or to make up (by his last Instantaneous Change) wherein our selves were carelesly Defective. 'Tis true in­deed, Christ will have all his People Ready then, because Himself will Cloath them with His Change of Raiment, Zech. 3. 4. yet doth it con­cern them to be Doing what they can, since their Reward will then be suited to their own Labour, 1 Cor. 3. 8. Saints will then Differ each from other, in point of Glory, Luke 12. 44. as at Christ's Personal Coming, 1 Cor. 15. 41, 42. which Difference will arise from hence, be­cause some will have Laboured more, in getting Ready, whilst others have been sleeping, Luke 12. 40. 43, 44. The Fuller our self-cloathing is at present, the more Gold Lace shall we Then have from him, whose Recompence will be according unto works, Rev. 2. 23. although such works will then be Changed by Himself; but least unto their Loss who are Most Ready Now.

12. Thus shall we (at Present) have the Comfort of our being [Page 231] Ready, as it is in it self considered, and with Respect unto our selves. It is with Spiritual Garments, as with Bodily: VVhich are not satis­fying (unto Curious Virgins) till All be on; nor Easie, untill the whole be closely. Girt upon us with that Girdle of Truth, Eph. 6. 14. If that meer Moralist could say, What lack I yet, Mat. 19. 20. much more is Paul forgetful of that Behind, till that Before is also added, Phil. 3. 13. Yea, Graces (also) are Odoriferous, Cant. 4. 14. and every of a Christian's Garments smell like Lebanon, v. 11. whose sweet Pe [...]ume doth therefore Multiply together with them. And since this getting Ready is our Main work, we cannot be too soon a [...] [...], when we shall have nothing else to do; but either to Depart in Peace, or to Go [...] with Christ unto the Marriage.

13. Thus will Christ's present Tarrying be less Burdensome by far: Or, we shall be thus better able to wait for his Appearing; and there­fore is waiting joyned with Compleat Adorning, 1 Cor 1. 7. This VVedding-Garment will supply the Bridegroom's place, as being the Quintessence of that Comforter, which Christ hath sent for such a Pur­pose, John 14. 16. The want of Priviledge is least Oppressing unto these, who are most Busied about their Duty. Grace is a sweet Com­panion in Christ's Absence, as are that VVoman's Children unto her, whose Husband is from home: Since as the Father was to be seen in Christ, John 14. 9. so Grace is Christ's (Refreshing) Image, Col. 3. 10. as Children Represent their Earthly Father, unto the Comfort of their solitary Mother. Yea, Grace will therefore satisfie, i [...] [...]uch a case; because it is the Creature's VVill resign'd to God.

14. Thus shall we also keep Awake, whilst others slumber. Undres­sing and Nodding oft-times go Together; but never was Virgin known (I think) to Nod whilst getting Ready. Infants (indeed) will oft­times sleep while they are Dressed by another; which Active self-adorn­ers are not seen to do. Such are kept waking, for fear of being prickt with Pins, if carelesly put in, more than if heedlesly plucked out. Yea, self-adorning Virgins are so apt to be in Love with their Attire, Jer. 2. 32. as not to slumber at such a Time, because of self-beholding and self-pleasing Fancies then at work. Such also are convinced of the Near approaching D [...]y, as Putting on this Armour of Light evinceth, Rom. 13. 12. who therefore cannot sleep. And as Activity (in any case) will keep one waking, so more especially in this, for fear of Ruf­fling that by sleeping, which is now putting on with care.

15. Else shall we not Go with Christ unto the Marriage, as is here plainly signified. As all Things will be Ready then, Mat. 22. 4. so must all sorts of Persons be, v. 12. and if unsanctified Israel might not [Page 232] eat those Quails, Numb. 11. 18. much less thi [...] Marriage Supper. If Spots ought not to be in Ordinary Feasts of Charity among Professors, Jude 12. much less will such a Glorious Bride and Bridegroom be Re­proached with Unready Guests. Can we then be too forward at such a work? Persons invited to some Curious Feast, need not be bid to Dress themselves apace; especially when a second Messenger brings word, that All is Ready: This is our present case, Mat. 22. 4. Remember what lies at s [...]ake, and if we have any Appetite to those fore-named Dishes, (which he that Eats not of, will Dye for ever;) so let u [...] call for Hel [...] [...]nd stand no longer Prating; but on with one thing after another; for fear of being shut out with Foolish or unready Virgins.

16. This being Ready is of Necessary Use, with reference un [...] our Change by Death, which may be sudden; although this Coming of the Bridegroom should not prove so near, as some may hope it is. Were this a Duty meerly relating to an uncertain time, which Possibly may not be this Hundred Years, we might be Tempted to Dospise an Ex­hortation thereunto. But if we Judge that Personal Death may be at Hand, this Holy Readiness will then bestead us; and without which our Dissolution will be sad: But when our Course is finished, then shall we be (as Paul was) Ready to Depart from hence with Joy, 2 Tim. 4. 6, 7. And though we should not Live to see this Second Marriage upon Earth; yet if we Dye in such a Ready posture, we shall be at a better Feast in Abraham's Bosom, and with the Lord himself, Phil. 1. 23. [...]ill called from thence unto his far more Glorious Personal Mar­riage.

I shall Conclude with some few Spiritual Helps and suitable Directi­ons, (sti [...]l holding to this Metaphor of getting Ready in a Bodily Re­spect,) which are as Followeth.

1. Let us Eye the Beauty of our being thus Adorned. This Gar­ment doth consist of Finest Linnen, Rev. 19. 8. and Cloth of Gold, Psal. 45. 13. beset with Jewels, Isa. 61. 10. and all bran New, Isa. 48. 7. which Virgins are Ambitious of. Thus will our Nakedness and shame be covered, Rev. 16. 15. this Robe being white and Long, Rev. 7. 13. which also is exceeding Grave, and therefore was Affected by the Pha­risees, Mark 12. 38. Thence is it, that Saints do Love them most who are most Neat: And if a sinner doth not Love, yet doth he there­fore Envy such, because out-shining him: Yea, such are therefore Tempt­ed most by Satan, to become his Harlots, because of their Excelling Beauty. However, as Christ will thus be most Enamoured with us, Cant. 7. 1. 6. so we shall have most Comfort in our selves, when thus [Page 233] Adorned; since Man (as Man) would fain be Fine, though (Naturally) Ignorant of truest Comeliness, Rom. 10. 3.

2. Let us consider how Fine the Bridegroom and the Bride will be at such a time, which may provoke our Labouring to be accordingly. Christ will appear in Glory then, Psal. 102. 16. who will be ashamed of Unready Virgins, Mark 8. 38. but will confess their Name before his Father, Rev. 3. 5. whose Garments (Now) are undefiled, v. 4. The Bride then also will be Ready, Rev. 19. 7. who Now is bid awake, in Order thereunto, Isa. 52. 1. and if the Mistress be up, what shame it is that Maids should be Asleep. That Dispensation will abound with Priviledges, the having of which Precious Promises should cause self-cleansing from all kind of Filthiness, 2 Cor. 7. 1. Could we but Eye that Recompence of Reward, Heb. 11. 26. how would it make us to abound in Duty, 1 Cor. 15. 58. and we may blush to think of not being inwardly Cloathed on, so as to suit that Outward Glory, which all the Saints will then have put upon them.

3. Did we but seriously enquire, what of the Night, or what a Clock it is, Isa. 21. 11. the Watch-man would inform us how far the Night is spent, and therefore Hasten our Putting on this Armour of Light, Rom. 13. 12. Satan would fain perswade us, as did that Le­vites Father-in-Law, that either it is too soon, Judg. 19. 8. or else too late, v. 9. but as the Door is not yet shut, so no Man knows how soon it may be; which should provoke our making speed. The Vir­gins have had (already) their first sleep, out of Doubt; and such as have been Throughly wakened, can sleep no more, but are self-dressing; and Sluggards never were more heavy than at present, through Multi­plicity of Benign Vapours inviting them to sleep: All which are Pro­bable Signs of Day being not far off, And if the Nearness of our Sal­vation, much more the shortness of that Time which may be Now be­hind, wherein to get us Ready before Day break.

4. Let us Observe what Haste poor sinners make to Get them Rea­dy for that Dispensation: whose being fitted to Destruction, Rom. 9. 22. (or filling up the Measure of their Sin, Mat. 23. 32.) is that for which Christ partly Tarrieth, as Gen. 15. 16. That Prince (immediately preceding Christ) is therefore eminently called Wicked and Prophane, Ezek. 21. 25, 26, 27. that Interest succeeding the Fourth Beast's De­struction (in the little Horn) is therefore Represented by the other Beasts, which were more Grossely wicked, Dan. 7. 11, 12. And the Assyrian Party (which is the same) are therefore said to be Consu­med Soul and Body, Isa. 10. 18. That Vintage Ripens most (as in the Letter) towards the Fall; and is it not a shame, that Wheat should [Page 234] come Behind? Yea, Real Saints shall Purifie, (at such a time) as Others then will signally be Wicked, Dan. 12. 10.

5. The finest Ornaments are soonest had (with-Christ) and at the Cheapest rate; yea other things (for Nought) together with them. Trades men will make him stay who onely comes for Thread, to serve Another with Gold or Silver-lace: and 'tis not Christ's fault but ours, in Case the Spirit be not had for Asking, Luke 11. 9. 13; since he made Jairus wait for an Outward Mercy, till that Believing Woman's Faith was first relieved, though she came last, Mark 5. 22, 23, 25. Yea, Heaven Embraceth (as it were) us Dwellers upon Earth, or offereth it self unto us freely; whilest Lower good things require Digging, Job. 3. 21. which should encourage us to covet earnestly that which is Best. And if we help Christ off with choycer Graces, he will Throw in what is of Lesser value: therefore most spiritual Saints have alway been most universally endued with other vertues; and carefull Practisers of Time-D [...]ties, are not Defective otherwayes.

6. Let us Use (or Look our selves in) the Glass; by which the Scriptures are resembled; in order unto our being Compleatly-Drest, 2 Cor. 3. 18. Mens Words and Actions are some kind of Looking-glass, but mostly false: the minding whereof too much, occasions Groundless Self Conceit, 2 Cor. 10. 12. But taking heed unto the Word of God, is that by which a Young man's Way is to be Cleansed, Psal. 119. 9. We Now must see by That, 1 Cor. 13. 12. which though but Dark (compared with one's seeing face to face) yet is it True, Psal. 19. 9. and that by which all other Glasses must be tryed, Isa. 8. 20. Did we compare our selves more with the Rule, how should we Blush, to see our Shame Reflected, through want of what is requisite unto our being Comely. Bu [...] let us not goe away, till that be Rectified which is Amiss; else shall we soon forget what manner of men we were, whilest self-beholding in that Glass, Jam. 1. 23.

7. Let us not choose to be Alone; which in the state of Innocency was not Good, Gen. 2. 18; but is Now Wofull, Eccl. 4. 10. The time is coming, when Saints shall Equalize the Angels, Luke 20. 36; who are Alluded unto in that Description of those four Beasts (or living Creatures) being full of Eyes Before and Behind, Rev. 4. 6, 7, com­pared with Ezek. 1. 10: but till that time, a Friend Behind us may be of necessary use, to rectifie what is amiss upon our Backs. Yea Company (in it self considered) doth much provoke to be more Neat than otherwise; so little know we how to walk, as being alway in the sight of God. Affected Solitariness and spiritual Sluttishness, are mu­tual Causes each of other; whatever Curiosity may be Pretended un­to. [Page 235] Let me be Left Alone (by others) in my way of Duty, Joh: 16. 32. but not Affect it; for fear of being like him who was a wild Ass Alone by himself, Hos. 8. 9.

8. Let us make Choice of our Companions though; else had we better be Alone, as to our getting Ready. Man is so apt to be as his Companions are, that God himself is said to be so, Psal. 18. 26; so far as his Unchangeableness, Jam. 1. 17, is capable of Variation. But Peter put off his Gentile (Genteel) Garb, so soon as some of the Cir­cumcised Habit came, Gal. 2. 12: and thereby did much Harm to Others, v. 13: and upon which Account, Paul separated the B [...]lieving Gentiles from those Jews, Act. 19. 9. Some call that Pride, which is the Newest (though Heavenly) Fashion: and if a Councel were Now call'd among Professors, some kind of spiritual Spruceness in Appa­rel would be Condemned, as that in Letter was, by the Fifteenth Ca­non of the Second Nicene Councel. Some are Enforced to with-draw; yea Others therefore are Cast out, because they Dare not Touch that Garment which is spotted with the Flesh: and blessed is he who doth Prevent such kind of Censures by his self-chosen Separation, 2 Cor. 6. 17.

9. Let us make haste in Dying unto Chrnal Bravery; So shall we have more Time and Love for Holy self-Adorning. Some are so vainly studious of Worldly Fashions, or so Conformed thereunto; as that Transforming (Inward) Renovations are neglected; these being Incon­sistent, Rom. 12. 2. 1 Tim. 2. 9, 10. 1 Pet. 3: 3; 4, 5. Christ finds no fault, (save with the Plaintiff) when Martha (or the Outward man) complains of Mary, for leaving her Alone, in competition with that One thing Needfull, Luke [...]0. 39, 40, 41, 42. Persons in Love with their own cieled Houses, are soon Prohibited from Religious Build­ing, Hag. 1. 4. and several would follow Christ, if they had Nothing else to doe, Luke 9. 59. 61. Yea spiritual Neatness is therefore sleight­ed by some Professors, because Induments of a Moral Nature are so prized: Therefore Paul crieth down these Lower Gifts, which hin­dred those Babish Corinthians from what was more Excelling, 1 Cor. 14. 19, 20. 22

10. Let us look chiefly To our selves; but let us take he [...]d of Look­ing too much At our selves, or Trusting in our apprehended Beauty; which doth Begin with Fornications, Ezek. 16. 15. and justly Ends with being stripped, v. 39. Some are so busie in Dressing Others, as to forget Themselves; which in a spiritual Case is Paradoxal, Luke 6. 42. Others are so in love with some Particular thing upon them, as to leave Adding thereunto; and so that single Ornament doth but In­crease [Page 236] their shame, as doth a New Lawn Apron upon a Tattered Gown. Whereas Humility is both the Gloss of every Garment, and that which makes unsatisfied untill the whole be on: yea, alway spying some Defect, and earnestly Desiring help accordingly. Therefore so Few are Ready at this Day, because so Many are in Love with for­mer puttings on; not being able to Forget what is Behind, the sight whereof should onely stirre us up to Perfect that which is so well Begun. Then shall we be Ready to goe with Christ into his Second Temple, when all our Women's Looking-glasses are converted into Lavers, as Exod. 38. 8; or when our self-Beholding shall be turned into self-purifying, for which that Laver served.

Quest. 1. What is the Meaning of these words, Lord, Lord?

Answ. 1. Negatively: They do not Now crie, Abba, Father: what­ever formerly they may have done, from a presumptuous pretending unto that Spirit of Adoption by which Saints are Authorized so to speak, Rom. 8. 15. But Now they onely say, Lord, Lord: to signifie (perhaps) the great Abatement of their (sometime) Confidence. Con­fident ones (as that word [careless] should be rendred) will then be Troubled, Isa. 32. 11. Yea Christ will then Evince their being the Devils Children, as at his first Appearing, Joh. 8. 44: and when his Door is shut against them, that very thing will Daunt them. Indeed, how can such call him Father, who are in Bondage unto slavish Fear, Rom. 8. 15. who seek their Own, in serving him, Phil. 2. 20, 21, 22. [Page 237] and do not Love his Son, Joh. 8. 42. or that which is the Truth and Work of such a Time.

2. As to the Affirmative: the words [Lord, Lord,] import,

1. Their full Knowledge of his Person, as both that Title evideneeth, and his Disowning Them (in that regard) in his Reply. Thus did that Angel notifie his being Christ, Luke 2. 11. thus Peter signified his Knowledge of him, Mat. 14. 28: and thus Christ hinted (unto Stran­gers) who he was, Mat. 21. 3. These did not seem to Know him in his suffering State, Joh. 1. 10: but Now the Blind shall see out of Ob­scurity, Isa. 29. 18. such Now Refuse to know Him through Deceit, Jer. 9. 6. but he will Then cause them to know, he is the Lord, Jer. 16. 21. He will be then Easily to be Known, as by those many Crowns upon his Head, Rev. 19. 12. so by his Vesture dipt in Blood, v. 13. and this Name [Lord] upon his Thigh, v. 16.

2. Their Knowledge of his being Present there; as this directing of their Speech unto him hinteth. This Dispensation hath its Name from thence, Ezek. 48. 35. and it will be so fairly writ thereon, that Foolish Virgins will understand it. His Presence will appear, as by the Oneness of his Name, Zech. 14. 9. So by his People's being Pow­erfull, 1 Cor. 14. 24, 25; together with the putting of all Flesh to si­lence, Zech. 2. 13. Therefore All sorts of persons (then) will be Am­bitious of Communion with a Jew, Zech. 8. 23; and Foolish Virgins (among the rest) will therefore seek unto Himself for Entrance, since Fulness of Joy must needs be in his Presence, Psal. 16. 11.

3. Their Owning of his Lordly Power; or that Himself, who sole­ly is Jehovah, is the most High over all the Earth; which Then will be Acknowledged, Psal. 83. 18. He is the Saints Onely Lord, 1 Cor. 8. 6. but Foolish Virgins would not that he should Reign, Luke 14. 14. as their Disputing his Command (of Going forth to Meet him) inti­mateth, untill This time, and then they yield, Mat. 25. 24. These Now pretend to be his Servants; yea they Now grant him to be Lord of All, with an Emphatical Reduplication; and in Particular, as to his Right of Opening here. And what a Glory will it be to Christ and to his People, when These shall thus submit themselves with silver Speeches, Psal. 68. 30.

4. The Earnestness of their Desire to be Admitted; as this Ingemi­nation signifieth. Such will then Crie, as sometimes the Disciples did (when like to Perish) Master, Master, Luke 8. 24. Thus some will seek to enter, Luke 13. 24. since being Without (at such a time) will argue Men to be Dogs, Rev. 22. 15. and likely to Die of Hunger, Isa. 65. 13. Whilest there is any Work in hand, Dogs love to slumber, [Page 238] Isa. 56. 10. and will lie quetly Without till Supper-time; but then such Howl (if not Admitted in) who could not Bark before. Such Dogs are also Greedy, Isa. 56. 11. nor can they now sleep as heretofore; who therefore needs must Howl the more, Isa. 65. 14.

Quest. 2. What is Desired by them in their saying, Open to us?

Answ. 1. That Christ himself would Own them, as (seemingly) heretofore; and as their desiring Him to Open, Primarily importeth. Lord! Some of our former Raptures from thy self; some of thy Blessings upon our Endeavours; at least, some Tastings of that Heavenly Gift which formerly had been vouchsafed to us, Heb. 6. 4, 5. But this will not be granted, in that Day. Self-seeking Preachers (heretofore) may have been usefull unto Others, Phil. 1. 18. but Now, such will be si­lenced by Christ, Psal. 50. 16. who therefore shall not profit the Peo­ple at all, Jer. 23. 32. That Light will then be gathered up into the Sun, as in the first Creation, Gen. 1. 16. which formerly was Distri­buted, v 3. And Self-Encompassers with their own Sparks, will then lie down in Sorrow, Isa. 50. 11.

2. That rightly constituted Churches would receive them in; toge­ther with the Second Temple's Opening unto Others. Lord (will such plead) Admit us to thy Children's Table; let us be under their Inspection; and let us sing thy Praises with them. But that will not be granted neither. Where Christ hears sway, the Childrens Bread shall not be cast to Dogs; since it Ought not to be so, by his Order, Mat. 7. 6. And if John Baptist's Ministration did Refuse those unre­penting Pharisees, Mat. 7. 8; much more will Christ's, v. 12. Yea, till the Vials be poured out, this Second Temple will be so filled with Glory, as that no Man (that is, no such as These, as Rev. 14. 3.) shall then be able to Enter into it, Rev. 15. 8; since none but Zadocks Sons shall goe into that Sanctuary, Ezek. 44. 15, 16, 17.

3. That Saints (at least) as Saints, would not refuse Communion with them, in Religious Actions of a Common Nature. Lord (will these say) let not thy People turn their back upon us speaking: let them not Grieve to Joyn with us in Prayer: let them account us Christian Brethren still, though not in Church-relation. But neither will This be condescend [...]d unto. Christ will then bid, Let them Alone; because Blind Leaders, and not of his Father's Planting, Mat. 15. 13, 14. Then will there be a Difference put between Paul's praying in the Presence of, and Joyning therein, with others, Act. 27. 35. Then also will that Phrase be used, of calling such (onely) Brethren, according to the Flesh, Rom. 9. 3. by way of Distinguishing them from Isaac's Seed, or Chil­dren, v. 7.

4. That Equal sharing (How soever) in Outward Blessings may not be denied to them, who were sometimes wont to have the Greatest Portion. Lord (will such Cry, as Esau did) let us be also Blessed by thee, Gen. 27. 34. hast thou not Reserved a Blessing for us, v. 36? al­though but one, v. 38. But Esau (then) will not Prevail, as having Sold away his outward Blessing with his Birth-right; however Confi­dent at such a time, Mal. 1. 4. That Fruitful Field will then become a Forest, Isa. 32. 15. and it shall Hail thereon, when Sion's City shall be Low, in a Low place, or Fruitful Valley, v. 19. Now, they who are shut out of Earth as well as Heaven, must needs be in some kind of Hell; which in Respect of wonted Outwards, will be the Foolish Vir­gins Portion.

5. That such might not (at least) meet with those Positive Hard­ships, which Excluded Persons may have cause to fear. Lord (will their Last Petition be) yet let us not be over hardly used by thy self, or by thy Servants, or by our own Accusing Consciences. But this Request will not be granted. Christ will deny them before his Father, who have Persi [...]tingly Denyed Him, by their Departure from his work, Mat. 10. 33. Such will be Galled with the Name of Hypocrites, and Workers of Iniquity, Mat. 7. 23. leaving their Name for a Curse un­to God's Chosen ones, Isa. 65. 15. Yea, as such will be Abhor'd by All, so will they have a Gnawing, Never-dying Worm within, (far worse than Death) because they have Transgrest against the Lord, Isa. 66. 24.

Quest. 3. What should Encourage these to Hope for Entrance; which both their Coming and their Pleading intimate?

Answ. 1. Because of their being Virgins. Lord (may such plead) we are no Harlots, and must we yet be Numbred with them? VVe have refused to hold Communion with the Strumpets of our Time; and must we Now be made to do so? We have withstood Humane In­ventions in Religious Worship; and are we now Excluded, with the Beast? But it will then be Answered; you were not (indeed) like those more filthy Swine, yet are you Goats, who therefore Now must be Divided from the Sheep, Mat. 25. 32. You were no Down-right Babylonians; but being joyned to them is sufficient, Isa. 13. 15. Or rather, you had the Name of Virgins, but were Harlots; and Christi­an Babylon must be Destroyed.

2. Because of their Having had Communion with the Wise in for­mer times. Lord (may such Plead) we have been welcom to thy Table, Luke 13. 26. and are we now Denyed its Crumbs? Thy Guests (within) have been our Fellows; and must we now be used like Dogs? [Page 240] We can produce their Letters Testimonial; and will not that Com­mendamus help us to our Ancient Fellowship? To which Christ then will Answer, I bad the Tares be let alone untill This time, Mat. 13. 30. and though my People failed in your Admission, yet am not I therefore bound to do so; nor They, for time to come, Ezek. 44. 9. Nay; you are not the same you were, in point of sometime visibility: However, I now must Judge with Righteousness and Equity, Isa. 11. 3, 4.

3. Because of their good Service done for Christ, Mat. 7. 22. Such will then Plead, Lord, have we not Heard Thee Teaching in our Streets, Luke 13. 26? And was not that sometimes counted worth a Supper, Mark 6. 34, 35. 37? Have we not Prophesied in thy Name, Mat. 7. 32? And dost not thou say, such Labourers are worthy of their Meat, Mat. 10. 10? Yea, Have we not Cast out Devils in thy Name, Mat. 7. 23? And wilt thou Cast us out, unto the Devil and his Angels, Mat. 25. 41? To which it will be then Replyed, but did you not All this unto your selves, Zech. 7. 5. 6? And in a Deceitful way of keeping back your Male, Mal. 1. 14? Both as to principal Time-Truths and Du­ties. You have had your Reward already, Mat. 6. 2. and selfish Aims have made your work Iniquity, Mat. 7. 23.

4. Because they did go forth (at first) to meet the Bridegroom, Mat. 25. 1. Lord (may such plead) we sometimes bore an Open Testimony, hazarding our All in the Maintaining of thy Cause: and doth not Half the work Deserve some Part of Pay? But Christ will then Reply, you did run well, who hindred you, Gal. 5. 7? Why did you not so run, as to Obtain, 1 Cor. 9. 24? My Cross should daily have been taken up, Luke 9. 23. nor was Salvation promised, but to Endurers to the End, Mat. 24. 13. You were the more Foolish to Begin, Luke 14. 28. yea, I was therefore most Reproached by you Apostates, Heb. 6. 6. however, you knew the Law, that all the Back­slider's former Righteousness shall be forgotten, Ezek. 18. 24.

5. Because their Not going out (the Second time) proceeded from their want of Oyl, Mat. 25. 8. Lord (will these say) we had not Light unto this Latter work, and wilt thou Gather where thou hast not Strewed, Mat. 25. 24? Heathens will not be Judged for the Light they Have not, Rom. 2. 12. and shall we Virgins be more Hardly dealt with? Our Lamps went out, through lack of Oyl, and therefore must we now be cast out into utter Darkness? But Christ will then Reply, you took no Oyl at first, Mat. 25. 3. whose Fault was that? You trusted unto flashy good Affections, though I had told you of the stony Hear­ers, Mat. 13. 20, 21. Nay, the Truth is, you wanted not Light, but [Page 241] Will; and as it now appeareth by your coming, but too late.

6. Because of what they had more Lately done, or since the Cry was made. Lord, (will they say) we presently Arose and Trimmed our Lamps, as well as our Companions; and is that nothing worth? VVe came to them for Oyl, but were Repulsed, and must we now Suffer for th [...]r unwillingness to help us? Nay, thereupon we went to Buy, as they Advised us; and was there a Design-upon us in that Coun­sel? To which it will be Answered, You did my work Deceitfully; and that Deserves a Curse, instead of VVages, Jer. 48. 10. You beg­ged coldly at the best; that Taught my Servants to Deny you, as 2 King. 5. 18, 19. Nor did you come to Buy of Me; I know you not, 'tis so long since I saw you.

7. Because of their not having yet had a Legal Trial, or due Con­viction before a Sentence. Lord (will these say,) Thy Servants Ge­nerally have not Born Witness (Hitherto) against us; ask them, and they will not deny it: Nor was the Case decided (fully) in our Con­sciences unto this Day: Shall we now be Condemned (by our Exclu­sion) before a Trial? Or Excommunicated without a Previous Ad­monition? But Christ will Answer, You heard the Cry, as your a­wakening thereupon Evinced: You had the Scriptures, clearing up that Duty, wherein you failed: You also had some Pangs of Consci­ence, witness the Trimming of your Lamps: Therefore you had a Three-fold Admonition, which is one more than Necessary, Titus 3. 10.

8. Because they have Now Got that Oyl (as their Returning inti­mateth) which heretofore they lacked. Lord (will these say,) we Now are come up to Thy Terms: We Now have Light into that work of Going Forth: And wilt thou not Admit Repenting sinners, yea, at what Time soever? But Christ may Answer, Your Common-Prayer-Book hath it [at what Time soever] but not the Scripture; nay, I have oft told you, that my Door will not stand alway Open. Nor have you now got Light into your Duty; but onely wit to save your Interest, by falling in with safe and Gainful Service. And if I should forgive you this time also, the next Temptation would evince your be­ing still the same, as hath been oft Experimented.

9. Because of what Encouragement they sometimes had to Hope, as to a Real work of Grace upon their Hearts, (and consequent [...]y for Admission) notwithstanding Lesser Failings. Lord (will these say) Hast thou not sometimes Crowned us with Peculiar Favours? Hath not thy Spirit witnessed with ours, that we were Thine? Yea, had we not the witness of water, as well as Blood, of Duty (Excepting this Par­ticular) [Page 242] as well as Faith on Thee? And shall this one Blot spoil our former Evidences? But Christ will Answer, I never Warranted your Thus concluding: You spoke Peace to your selves, and Fathered it up­on me. I gave you Sixpence, and you thence hoped to be mine Heirs. Time-Duties (also) are that by which all other is to be Tried, John 8. 24.

10. Because of some Admitted in, who were as likely as Themselves (or rather more) to be Excluded. Lord (will these say,) There sit­teth one, who is too Young, to have Deserved such a Priviledge; let him give Place to us his Seniors: Here comes Another, who hath been formerly on Old Egyptian, shall he step in before us Israelites? Yea, those Wise Virgins there (our Old Companions) have had but a very little Time, wherein to shew their being Better than our selves; why then are we so hardly dealt with? But Christ will Answer, How Bold are you, thus to Reply, Rom. 9. 20. or Bind my Hand, Mat. 20. 15? These few Wise Virgins came in Time, so did not you: Those Young­er ones have not been Tried, as you have been: However, I have told you, Mat. 8. 11, 12. that many shall be Admitted, (yea, some Egyp­tians and Assyrians, Isa. 19. 23.) when such as you shall be Cast out.

11. Considering the Matter of their Request. Lord (will these say) did we Desire a Dispensation to Transgress, or did we onely beg some outward Mercy, then might we Justly be Repulsed: But we In­treat Communion with thy self, and with thy People; and hast thou not Promised to give thy Spirit (or Spiritual Good things) to them that ask him, Luke 11. 13? But Christ will Answer, That Promise is onely made to Children: And Promises are onely sure in Me, 2 Cor. 1. 20. whom they who are without, are therefore Strangers from the Promi­ses, Eph. 2. 12. save as the Spirit is Promised unto such as do Return at my Reproof, Prov. 1. 23. Nor do you so much desire Communion with my People, as with their Priviledges.

12. Considering the Earnestness of their Desire; which doth evince their being Cordial and Affectionate. Lord (will these say, as some­times Job did to his Friends) Look upon us, for it is evident, if we Lie, Job 6. 28. Our Coming, and our Pleading intimate that we are [...]: Now, will not our Sighs and Tears Affect thine Heart? Yea; hast thou not Engaged to be found, when searched for, with all our Heart; Jer. 29. 13? But Christ will Answer, Not simply upon that Ac­count, save as Men seek me Early also, Prov. 8. 17. Esau would fain have had the Blessing, and sought it carefully with Tears, but was Re­jected, [Page 243] Heb. 12. 17. because he came too Late, though with Right Ve­nison, Gen. 27. 33.

13. Considering the Manner of their present Supplication. Lord (will these say) we do not offer to Enforce a Passage, but onely stand here knocking at the Door: Nor do we call to others, but do desire of Thee, to be Admitted with thy Leave: Nor do we Claim it as our Right, but Humbly Beg it as a Favour. To which it will be Answer­ed, You know 'tis but a Folly (Now) to be Disordersy, as hereto­fore, else is your Spirit still the same. The Gates of Hell cannot pre­vail against this Door, Mat. 16. 18. Nor will the present Porters Open without mine Order, Ezek. 44. 9. and as your Case will not permit a Claim, so neither will your Conscience suffer it; yea, Inte­rest alone doth make you (in Appearance) Humble.

14. Considering the Ingenuousness of their Profession; imported by that Title [Lord] which they Now give to Christ. Lord (will these say,) we Now acknowledge thee to be our Lord: We do pro­fess Subjection to thy Laws: Nor shall we henceforth Disobey thee, onely this once forgive our sin, as Pharaoh Pleaded, Exod. 10. 17. But Christ will Answer, Not every one that saith, Lord, Lord, shall enter into this Heavenly Kingdom, but he that doth my Father's Will, Mat. 7. 21. Nor are you better than your Predecessors, Rom. 3. 9. who did but Flatter with their Mouth, Psal. 78. 36. and Hasten their Destructi­on by Hypocrisie, Isa. 29. 13, 14. all which befell them for Ensample, 1 Cor. 10. 11. However Now, the Door is shut.

15. Considering his Graciousness, whom they have Now to Argue with. Lord (will these say at their Last plea,) we do confess thy So­vereignty; but canst thou not evince that, in a way of Mercy, if thou pleasest, Rom. 9. 18? Is not thy Grace Designed for Supremacy in Go­spel-times, Eph. 1. 6? And will Christ fall therefrom at Last? How can the shutting of thy Door upon us consist with having no Pleasure in our Death, Ezek. 33. 11. or thy Delight in shewing Mercy, Mic. 7. 18? But Christ will Answer, My Tarrying for you all this while doth witness the Truth of what you say; but Grace hath had its Time, and I have other Attributes to shew the Glory of. However, the Door is shut; my word is past, which must be Magnified more than Sovereign­ty, Grace, or any other Syllable of my Name, Psal. 138. 2. And therefore Now (in brief) I know you not.

Quest. 4. What seemeth to be meant by those words, Verily I say, I know you not?

Answ. 1. Negatively; Not but that Christ doth know them, in some sence, unto their sorrow; and which They Now shall know, Rev. [Page 244] 2. 23. He knoweth Ephraim, and Israel is not hid from him, Hos. 5. 3. He knows their Manifold Transgressions, and their Mighty sins, Amos 5. 12. He knoweth (as a Witness) all their Lying words, which he hath not Commanded them, Jer. 29. 23. He knows the things that come into their Mind, yea, every one of them, Zech. 11. 5. He knoweth their Imagination which they go about, even Now before it comes to pass, Deut. 31. 21. He knoweth they are Abra­ham's Seed, according to the Flesh, John 8. 37. but yet he also knows, they have not the Love of God in them, John 5. 42. whatever shew thereof they seem to make, Ezek. 33. 31.

II. Affirmatively. He doth not know them in a Comfortable sence;

1. He doth (at least) not fully know them, unto satisfaction; as the Greek word there used signifieth, 2 Cor. 5. 1. and that other word, Mat. 7. 23. compared with John 6. 69. which also is the same with this, Luke 13. 27. Their Voice is Jacob's, but their Hands are Esau's; and in that Case Christ will not Bless, as Isaac did, without Discern­ing, or certain knowledge, Gen. 27. 22, 23. He doth not know them, as he did Abraham, by having made a Trial of their Holy Fear, Gen. 22. 12. or by his having ever known a Practice suitable to this Profession. Nor is it to be wondred at, they are so altered (Now) from what they sometimes were, at their first going out; and it is so long since he ever saw them, or hath Heard of them till Now.

2. He doth not know them so, as to allow them, or their Practices: In which sence Paul knew not (as it is in the Greek and Margin) what he did not allow, Rom. 7. 15. Reprobate Silver shall Men call them, because the Lord will then Reject them, Jer. 6. 30. Their best Perfor­mances will (then) not be allowed of, but will be called Iniquity, Mat. 7. 23. Their Persons are unclean by having Touched a Dead Bo­dy; therefore so are their Offerings, and every of their other works, Hag. 2. 13, 14. They will be now stayed for insufficiency, when put­ting up their Supplicate for a Degree in Glory. And how will they Gnash their Teeth, as did those Jews, Acts 7. 54. when they were cal­led uncircumcised, v. 51. while Christ stood Looking on, v. 55.

3. He will not know them, so as to Love them: As they who Love not, do not know the Lord, 1 John 4. 8. or as his Sheep are known by Laying down his Life for them, John 10. 14, 15. He will not have any special favour for them, as for others, who will be in his Books, Rev. 3. 5. Nay, his Rebuking and Chastising Love (to such) doth seem to end with Laodicean Churches, Rev. 3. 19, 20. And whom he doth not Love, he Hateth, as he did Esau, Mal. 1. 3. whose Seed (at [Page 245] such a time) are therefore called the People of his Indignation, v. 4. Now, as Love (at a Banquet) is the Banner, Cant. 2. 4. in point of Excellency, or being Chief, as the same Hebrew word is rendred, Cant. 5. 10. So Hatred makes a stalled Ox less worth than Herbs, Prov. 15. 17.

4. As knowing is oft-times put for Understanding. Thus, did not the Disciples know, (as it is in the Greek,) that which they did not Understand, John 10. 6. and 12. 16. And thus Christ will then say, I hear a sound of words, but do not seem to Understand their Mean­ing. Themselves are strangers, so will their Language therefore be. They call me Lord, but with an Hollow Voice, or from the Teeth out­wards onely. They bid me Open, but do not speak distinctly; I Understand them not. Now, as the Believer's Happiness co [...]s [...]teth in Christ's knowing what the Spirit Meaneth, Rom. 8. 27. So when another's speech cannot be Understood, that needs must Usher in a be­ing scattered, as Gen. 11. 7, 8.

5. His Absolute Disowning of any former Acquaintance with them, as is more plainly signified, Mat. 7. 23. I Never knew you. This will Destroy their sometime Hope of having had a special work of Grace upon them. Christ's having Never known Back sliders here, and their not having Ever known the Lord, 1 John 3. 6. are two un­answerable Arguments to Prove, that none do finally and wholly fall from Gospel-Grace, And if poor Cain's Countenance fell, upon his Present Non-acceptance, Gen. 4. 5. much more will Theirs, when All their By-past Duty is Rejected. And when the whole House comes down, (as having been laid upon a Sandy Bottom) how Great must be the Fall thereof, Mat. 7. 26, 27?

6. His being Resolved to Deny them, as was Nabal, when begging David had that Answer, I know not whence you are, 1 Sam. 25. 11. just as Christ (else-where) telleth These, Luke 13. 25. 27. Now, if it is said to have been Roughly spoken by Joseph to his Brethren, in putting that Question, Whence come ye, Gen. 42. 7? much more thus positively to Determine it for such a Purpose. They sometime knew not whence he was, John 8. 14. else would they have Believed in him: And Now he knows not whence They are; therefore they shall not be Relieved by him. So that, (in brief,) there will be no Door of hope to such, when once this Door is shut, and their ungrounded Exer­cise of Hope, will therefore be the more Confounding, Job. 6. 20.

7. These words import a Positive Sentence, as well as Privative. Thus.

1. By a Direct (or Natural) Consequence. Known unto God [Page 246] are all his Works, Acts 15. 18. and then whose work are They, whom he Denies the knowledge of? He knoweth who are His, 2 Tim. 2. 19. Such then (by Consequence) are the Devil's, whom he knoweth not. His Sheep are known by him, John 10. 27. though yet uncalled, v. 16. therefore such are not His, (so much as by Election,) whom he knoweth not. His having no Pleasure in Apostates, Heb. 10. 38. Im­plieth Hating; his Not Commanding, Jer. 7. 31. Implies Abhorring: Such kind of Negatives are sad Diminutives, Implying more (by far) than is exprest. Thus will his word be Magnified (both unto Saints and Sinners) by its being much surpassed in Performances.

2. By our Observing what doth Accompany these words [I know you not] both in this place, and other Parallel Scriptures.

1. With Respect unto the Positive Matter (elsewhere) Added hereunto. 'Tis onely (here) Privatively said, I know you not: But other-where 'tis said, Depart from me, Mat. 7. 23. and into Everlast­ing Fire, Prepared for the Devil and his Angels, Mat. 25. 41. Those whom Christ knoweth not, are bid Depart; not being suffered to con­tinue (so m [...]h as) Begging at his Door: And thus the Hypocrite's Hope shall perish, Job 8. 13. Nor must they onely Depart from Christ, but into Everlasting Fire; and who (among Them) shall Dwell with Everlasting Burnings, Isa. 33. 14? And if that Fire had onely been Prepared for Them, it might have been Less Hot; but they must Now be fellow-Commoners with the Devils.

2. With reference to the Persons speaking and spoken To; I say to you, This shall be Now Received, not as the Word of Man, but as it is in Truth, the Word of God; which therefore needs must be Ef­fectual, 1 Thes. 2. 13. I, who know All things, John 21. 17. Know not you: I, who am Master of the House, Luke 13. 25. bid you Depart, v. 27. I, who have also the Keys of Hell, Rev. 1. 18. bid you Go into ever­lasting Punishment. Thus he who formerly was a Lamb, John 1. 29. will now roar as a Lion, Amos 1. 2. and then, who will not Fear, Amos 3. 8? Nor would his Roaring be so Dreadful, if he had onely now to deal with Beasts: But I thus say to you, who have been Virgins, in Com­munion with the Wise, full of Good works, &c. this breeds the gnaw­ing Worm.

3. Considering the Manner of Christ's speaking this.

1. With an Angry Appellation, Depart ye Cursed, Mat. 25. 41. Workers of Iniquity, Mat. 7. 23. If he and they might Part in Love, it would be less Afflicting; but he will now speak to them in his wrath, Psal. 2. 5. and which these Titles Evidence. Instead of Owning any Former Duty, he will now call them Workers of Iniquity, as David [Page 247] did some Professors in his time, when God had heard his Prayer, Psal. 6. 8. And he who biddeth Saints to Bless their Cursers, and Pray for their Despitefull Users, Luke 6. 28. will now (Himself) Curse them who seem to Bless him, at least, to Pray unto him. Thus will the Happiest of them be Accursed, Isa. 65. 20. and this will be the Top­stone of their Sorrow, to be thus persecuted in his Anger, Lam. 3. 65, 66.

2. With an Emphatical Asseveration, [...], Verily. Which (in re­lation to his Not Knowing them) denotes the Certainty of his sad Ig­norance; and so the same word, Mat. 16. 28. is Elsewhere rendred, Of a Truth, Luke 9. 27. And with respect unto the Residue of their Sentence, it importeth, Partly, his sad Assenting thereunto, as 1 Cor. 14. 16. Partly, his wishing it to be so, as Mat. 6. 13. And in Re­lation to them Both, the Vehemency of his Spirit in this uttering of his Mind, as Mat. 5. 26. and 8. 10. and 10. 15. Thus will there be no room for Questioning the Truth of what is thus Asserted: nor yet for Hope, as to the Reversing of their Sentence; nor yet for standing any longer before this Angry and Protesting Judge.

3. In a way of serious Deliberation; as that [I say] importeth, Mat. 16. 18. Luke 7. 47. Joh. 3. 3. Words spoke in Haste are apt to be Repented of, Mat. 21. 29: but Judgment is an Everlasting bottom, Hos. 2. 19. and saying▪ implyeth Judgement. You say, Lord, Lord, as if you knew me, but verily I say, I know not you: nor do I speak this Rashly, or in a sudden Passion, or upon fallible Grounds; but upon due Advice and Consu [...]tation. Thus doth the Lord bid, Say to your Brethren, Ammi, and to your Sisters Ruhamah, I own them not, Hos. 2. 1, 2: and thus saith the Amen, (to Laodicean Churches and Professors,) I will spew you out, Rev. 3. 14, 16. This saying to them (as before,) will Lock and Bolt and Barr the Door for ever.

Quest. 5. Why is Christ so Inexorable at this Time?

Answ. 1. Because it is a day of Judgement, Rev. 11. 18; though not That Day, 2 Tim. 4. 8. or the Great Day, Jude 6. nor that Great Day of Jezreel, Hos. 1. 11. or of the Literal Jews Conversion, Rev. 16. 14: but yet 'tis somewhat Like them both; a Taste whereof hath been already given, Rev. 6. 17. Act. 2. 16. 20. Now Wrath and Judgement goe Together; yea, Judgement without Mercy, Jam. 2. 13. or Respect of Persons, 1 Pet. 1. 17. as is to be observed in all for­mer Dispensations of that Nature. When once the Deluge was be­gun, no Crying out would save the Life of any One, Gen. 7. 22. nor was there any Mercy to be shewn, to such as staid in Old Jerusalem, at such a time, Jer. 21. 7. so will it be, with reference to such like Fu­ture days of Judgement.

2. Because these Foolish Virgins Case is very Heynous.

1. They are Virgins, or Professors▪ which sadly Aggravateth Sin and Punishment. Such had drawn nigh to God: and therefore Nadab and Abihu had no Mercy, Lev. 10. 1, 2, 3. Such hath God Known of all the Families of the Earth; and therefore These must signally be Punished, Amos 3. 2. such have been Leaders unto others in their Sin, Mal. 2. 8. who therefore Now are most severely dealt with, v. 9. Little do many think, how much the Garment of their Profession is like to Cost them, if that be tattered or Defiled. Darkness is blackest unto those who lately came from a Lightsome place: and after a Prolonged Summer-season, when it once sets in Rain, Fair-weather is at an End; so will it be with Virgins, as with Haman, Esth. 6. 13.

2. Their Present failing is not Circumstantial, but very High as to its Matter. That Notion of Religious Circumstances, (if Com­manded by the Lord,) hath ever been Erroneous, and the Betrayer of many Souls into Perdition. Thus Israel fancyed, their Not Going up to Canaan, [...] such a Time,) was but a Circumstantial failing at the most; as their Resolving on it (Afterwards) evinced, Numb. 14. 40. but to their Ruine, v. 45. which Failing also kept the rest from Entring into it for Ever, v. 30. And thus Complyers with the Man of Sin, have call'd their Failing Circumstantial, which yet hath alway been the Badge of Reprobation, Rev. 13. 8. Christ hath no Witnesses save with respect unto Time-Truths and Duties: wherein these Foolish Virgins fail, and so are guilty of Denying him.

3. The Manner of their Sin is more than Ordinarily provoking. They had been oft Reproved to no purpose, and that forerun's remediless De­struction, Prov. 29. 1. They had Relapsed a second Time; and Trees twice dead, are pluckt up by the Roots, Jude 12. But more Especially they have persisted in their Evil way, until the End of Christ's intended Patience, or till the Door be shut: and then a Less Transgression is sufficient to make their Plea of none Effect. Let Persons (at this Day) beware of letting slip a present Opportunity, by trusting unto future Resolutions. Those trifling Israelites were free (at Last) to march and Fight, Deut. 1. 41: [...]ut it was then too Late. The Timeliness of Man's Return is as Essentially required to Admission, as the Act it self.

[...]. These come with too much Confidence: but without being sen­si [...]e [...] [...]ormer failings. They call for Opening, but not for Mercy: [...]he [...] [...] for Suffering, but not for Sin: Here is a Prayer, but no Confession. As Nature (in Paul) was willing to be Cloth'd upon, [Page 249] but not to be Uncloathed, 2 Cor. 5. 4: so Foolish Virgins are for a Return, without Repentance. But as John Baptist bad, Repent, Mat. 3. 2. before he would Admit unto his Ministration, v. 8. just so did Christ, Mat. 4. 17. else future Zeal is not sufficient, save as it is Ac­companyed with Repentance, Rev. 3. 19 And out of their Own mouth will such be judged, Luke 19. 22. who have maintained this with re­ference unto Others, and yet Themselves would have a Dispensation: which doth evince their being self-condemned, together with the Righte­ousness of their Exclusion, or Rejection, Tit. 3. 10, 11.

Ʋse 1. This Parable cannot so Properly be Applyed (as it is by some) unto Christ's Personal Coming; since there will then be no such room for Foolish Virgins Pleading with him, as Here they doe. Then will the Earth, and All therein be burnt up with Material Fire, 2 Pet. 3. 10: excepting some few, as in the Ark of Old, 1 Pet. 3. 20. and None of which will then come Afterwards (as doe these Foolish Vir­gins) untill Christ's Reign is Ended, Rev. 20. 5. so that we either must refer this to some other coming, or offer violence unto the Proper Meaning of these words. Whereas his Coming with the seventh Trum­pets sounding, will fairly admit of such a Parley, and Presently upon his being come, as is here signified. Yet I exclude not his Last come­ing (wholly) from a share herein, so far as it is Capable thereof, or without straining.

2. Poor Foolish Virgins will not Come, untill the Door be shut: but then such may be looked for. This will be the righteous Wages of Carnal Prudence: Thus he that seeketh to save, shall Loose, Mat. 16. 25. Christ hath fore-told it here, that none might be Offen­ded, as Joh. 16. 1. and therefore will their Case be sad who Tarry for the Other Virgins company. This doth confirm mine Old Perswasion, that few professing Jews will find this way untill it be too Late, Mat. 7. 14. But then such will Return, with Open Mouths, unto a Door that will be shut against them. I see what Haste poor Muck-wet Crea­tures made unto the Ark, when God had once shut Noah in; Gen. 7. 16. and how those Eight secured Souls did then Rejoyce, whilest Others were soon washt away.

3. Those may know Christ, and give him Goodly Words, yea seek to Enter; whom yet He will not Know, nor Open unto. Some kind of Knowledge doth not Edifie, 1 Cor. 8. 1. Dives in Hell Knew Abra­ham, but not to his Advantage, Luke 16. 23. to shew how far unpro­fitable Notions may Accompany. Such also (then) will be for smoother Language, not Daring to Insult, as Heretofore; prepare for Flattery, which yet will not Prevail. Yea such will be Dissatisfied in their Di­stance [Page 250] from the Wiser Virgins, earnestly Desiring to Build with them, as Ezra 4. 2. but will be shamefully Repulsed, as they were, v. 3. and yet will not be Able (then) to do the Other any Mischief, as of Old, v. 4. for fear of that Decree and Curse at such a Time, Ezra 6. 8. 11, 12.

4. Christ is not All made up of Mercy, as some poor Creatures fansie; but Can (yea, Will) give Terrible words, and unto Virgins as well as Others. He sometimes was a Patient Lion; but he will be a Roaring Lamb: Yea he was alway for an Intermixture of Threat­nings with Encouragements. I am Offended with some mens Humours, who are Afraid to give one Cutting word unto this Rotten-hearted Ge­neration of Professors, and have observed what hath been the fruit of Dawbing with untempered Morter. But this will Aggravate Christ's Rougher speaking at the last: and it will then appear, how far himself is Bound (from the Necessity of his Nature) to be Gracious. Christ onely now Reserveth Anger, Nah. 1. 2. which therefore at the Last will turn into the Plague, or when the Vials shall be poured forth, Rev. 15. 7, 8.

5. Christ will then have the Last word, in Discourse; as is here sig­nified by their not Replying to his Answer. Thus will himself be Glo­rified, as was Job, when After his words they did not speak Again, Job 29. 22. The Pharisees were oft wont to Prate, untill Christ put a Que­stion to them concerning his being David's Lord, Mat. 22. 45. and then 'tis said, they neither could Answer him, nor durst they Ask him any more Questions, v. 46. to signifie how Silencing that God-like King­ly State will be, when it shall be Advanced. The Dispensation (or Ap­pearing) of this King, will be Evinced by the speechlesness of those un­worthy ones whom he Reproveth, Mat. 22. 11, 12. Errour and Sin may Now be full of words; but Then all Flesh is bid, be silent, Zech. 2. 13. yea all the Earth, Hab. 2. 20.

Quest. 1. Why doth Christ call himself the Son of Man, with refe­rence unto his Coming in these Latter-dayes?

Answ. 1. To declare his being still a Man, though now Ascended; and that his Coming (at the Last) will be in the Humane Nature al­so. Some would sain have him turn'd into a Spirit; though he that is now Ascended, is also He who first Descended into the Grave, Eph. 4. 10. which is not Applicable to the Spirit of Man, Eccl. 3. 21. Others will grant him (as a Man) to be Ascended, but not that he will (so) Return; and yet 'tis said, He shall so Come, and in like Manner, as he was seen to goe, Act. 1. 11. And though his Coming (in this Pa­rable) will mainly be in a Mystical sence; yet will it be the coming of the Son of Man, though not his coming As a Man (or in his Person, till Afterwards (save as some Man (or Men) may Represent him Now, as Hezekiah did of Old, Isa. 32. 1, 2.

2. To shew the Nature of his Kingly Dispensation (at such a time) in point of Visibility and Temporality; which is most Aptly shaddow­ed out by his (then) coming As the Son of Man. His Ecclesiastical and Spiritual Kingdom was set up at first: besides both which he had Ano­ther Kingdom Then, though it was not Immediately to Appear, Luke 19. 11; which therefore must be Temporal. Now that which is meerly Spiritual, is fitlyest resembled by the Soul; as Christ (with re­ference unto his spiritual Kingdom) is called the Shepherd of his Peo­ples Souls, 1 Pet. 2. 25. but that which is Temporal, by the Man. Thus David's Temporal Rule was over Men, 2 Sam. 23. 3. and as Christ (at his Personal coming) is called a Man, Act. 17. 31. so with respect [Page 252] unto the Assyrians coming before that time, this Man ('tis said) shall be the Peace, Mic. 5. 5.

3. To shew the Greatness of his Humility. He was God's Equal upon Earth, Phil. 2. 6; and he (as Man) is far above the Angels Now, Heb. 1. 13; yet doth he style himself the Son of Man. He will Then have that Name [the King of Kings] upon his Thigh, Rev. 19. 16; but in his Mouth, the Son of Man, which is a Worm, Job 25. 6. Thus was Ezekiel oft-times called, to make him Humble; and thus Christ did as often call himself, to shew, that he is so. When Israel was come into the Land of Canaan, they kept no more the Feast of Ta­bernacles, (or the Memorial of their former Low Condition,) till Ne­hemiah's time, but Then it was revived, Neh. 8. 17. which Dispen­sation was a Type of this: And when that self-abasing Feast shall My­stically be Observed in these latter dayes, then shall men thereby know, that Verily the Son of Man is come.

4. To hint (perhaps) the Meanness of his First appearing in these Latter dayes; according to the Constant Purport of that Phrase, [the Son of Man,] yea with respect to Christ himself, Heb. 2. 6. That as Himself, who Truely was the Son of Man, is onely said to have been Like him Afterwards, Rev. 1. 13. (he is so Altered (Now) from what he (sometime) was:) so will it be, with reference to his Dispensa­tion. He will (at Last) come, as the Son of Man, Mat. 24. 30; be­cause the Whole of his Own Personal Reign will be but Mean, com­pared with the Father's Kingdom Afterwards, 1 Cor. 15. 28. And so may his Precursory coming here, be fitly called, that of the Son of Man, because it will be Mean, compared with his Personal, when he shall Gloriously appear as God, Tit. 2. 13. or in the Glory of his Fa­ther, Mat. 16. 27.

5. To signifie (perhaps) the great Humanity, or Familiarity of his Conversing with the Sons of Men (excepting some) at his Appearing. His Enemies indeed will be then Burnt up round about, Psal. 97. 3. but yet his Anger will cease in their Destruction, Isa. 10. 25. and he will then Rest in his Love, Zeph. 3. 17. He did Approve himself (on Earth) to be the Son of Man, by suffering his Disciples to Ask him any thing, Joh. 15. 15. to sit with him at Meat, Joh. 13. 18; Yea, by his Rising to Wait on them, v. 4, 5. and so will it be Now. Therefore Christ bids his people Ask of him, at such a time, Isa. 45. 11: and they shall then sit with him, Rev. 3. 21. yea, he will then Rise and Serve them, Luke 12. 37. This King of Glory will not be stately; but as Himself at Last, so he Now in his People, will Affably appear to All, or as the Son of Man.

Quest. 2. Why is that called the Coming of Christ, which yet ('tis thought) will be so long before his Personal or Proper Coming?

Answ. Because of the full Resemblance that is between them, as may be thus made out.

1. With respect unto the Signs of Both. Christ's Personal Coming will be notified by many Signs, both in the Sun, and Moon, and Stars, and Earth, and Sea, and Powers of Heaven, Luke 21. 25, 26: so will This Coming be, We have had wonderfull signs of such a Nature (and in the Letter) of Later years; though we Now see them not, Psalm. 74. 9. And in the Mystery yet more Abundantly. The Scriptures (fitly answering to the Sun, or Fountain of Created Light) have been extreamly Darkned, as Mat. 24. 29; and more especially some Part thereof. And that which Borroweth its Light from thence (or Moon­like Preaching) hath been turn'd into Blood, as Joel 2. 31. at least not given her Light, Mat. 24. 29. Church-Officers are called Stars, Rev. 1. 20; and these have sadly fallen, Mat. 24. 29; at least with­drawn their shining, Joel 3. 15. The Earth (or Civil State of things) hath oft-times Quaked. The Sea (or Many Waters) denoteth People, Rev. 17. 15; whose Waves have roared. The Powers of Heaven also, (or of the Churches) have been shaken.

2. With reference unto the state of things Immediately foregoing Both. Elijah must goe before the Coming of that Great and Terrible Day, Mal. 4. 5. and such a Messenger must Prepare Christ's way in­to his Temple, Mal. 3. 1; something Like unto which our Eyes have seen. Christ's Personal Coming will be ushered in with great Oppressi­ons and all manner of Wickedness, Mat. 24. 29: so will his Present coming be; by means of Hypocritical Professors first, and the Assy­rian afterwards, Isa. 10. 5, 6. Yet will all sorts of sinners, Then, be Careless or secure, 1 Thess. 5. 3. so will they Now, both in Jerusalem, Isa. 32. 9. and in the Isles of Magog, Ezek. 39. 6. But they will Then be Generally destroyed, 2 Pet. 3. 10. so will they Now, as by an Earth­quake, Immediately foregoing it, Rev. 11. 13, 15.

3. With reference unto the Manner of both these Comings. His Personal coming will be with the Last Trump of all, 1 Cor. 15. 52: and This will be with the Last Trump of seven, Rev. 11. 15. That coming will be with a Glorious Train of Saints and Angels, 2 Thess. 1. 7. 10. and so will This with a Glorious Change of Church-Mem­bers, Isa. 4. 3, 4. and Church-Officers, Zech. 3. 4, 5. who are oft-times called Angels. That coming will be on a sudden, 1 Thess. 5. 3: and so will This, Rev. 3. 3. and 11. 14. That Coming will be with Clouds, Mat. 24. 30. and so will This, Psal. 97. 2. both in the Letter and [Page 254] Mystery. That Coming will be with a shout, 1 Thes. 4. 16. and wail­ing, Rev. 1. 7. just so will This, with reference unto a Diverse sort of Persons then, Rev. 11. 17, 18. and 18, 19, 20.

4. VVith reference to the Effects (and Principal Designed Ends) of both. He will [Then] raise the Dead, John 5. 28, 29. So will he [Now] Revive his VVork, Hab. 3. 2. and People, Isa. 26. 19. as to their Joy, Psal. 85. 6. He will [Then] Reign, and all his Ser­vants with him, Rev. 20. 4. So will he [Now] Rev. 11. 15. 17. be­fore his Ancients Gloriously, Isa. 24. 23. He will [Then] Judge the Quick and Dead at his Appearing, or at his Kingdom, 2 Tim. 4. 1. So will he Now, Rev. 11. 18. He will then Bind the Devil, Rev. 20. 2. and Satan will be Rebuked by him Now, Zech. 3. 2. whose wrath (a little before) will therefore be the Greater, as of Old, Rev. 12. 12. That Personal Coming will bring Rest unto the Saints, 2 Thes. 1. 7. and so will This, Isa. 10. 27. and 33. 20.

5. VVith reference to what will follow both a long while after their Beginning. Christ's Personal Reign will be a Thousand Years, Rev. 20. 4. and This Dominion is (in some Respect) for Ever, or Ever­lasting, Dan. 7. 27. That Coming will Establish All, in their Respective present states, Rev. 22. 11. and so will This, as to the Generality of Old Professors, viz. the VVise and Foolish Virgins, Dan. 12. 10. But Satan will be Loosed Then at Last, Rev. 20. 7, 8. So will he Now, as is Apparent from his being Bound (a little after) for a longer Time, Rev. 20. 2. And as there will be [Then] a further Resurrection, Rev. 20. 12. so will the Literal Jews be Now Converted, Rev. 16. 12. or Raised from the Dead, Rom. 11. 15. And as Christ's Personal King­dom [then] will be given up unto the Father, 1 Cor. 15. 24. So will the Saints Dominion [Now] be given up unto the Son.

6. With reference unto the signal Property of both, viz. the Con­cealment of that very Time, wherein they will begin: which (in Re­lation to them Both) is here asserted, and other-where, Psal. 74. 9. Mat. 24. 36. 42. Mark 13. 33. 35. 32. This ladeth me to the Next Enquiry.

Quest. 3. What is the Meaning of these words, Ye know not that Day or Hour?

Answ. 1. It cannot be Denied, but that the Apostles themselves are Primarily intended (here) by that word, Ye, whom Christ Direct­eth this speech unto, in Answer to their fore-going Questions, Mat. 24. 3. Now, these Apostles were very Ignorant, in that particular; yea, notwithstanding what Christ had Newly said: As is apparent, both from his Present Affirmation of it Here, and from their Question afterwards, implying their sudden Expectation of it, Acts 1. 6. Whose [Page 255] being Ignorant thereof at such a Time, may yet consist with their more clearly knowing it afterwards, and Others also, or since John had his Revelations, and the Spirit's giving forth. John 16. 13. yet were These (in Their Day) concerned to Watch, though onely with Re­spect unto the Near approaching Ruine of Jerusalem, which was an Emblem of Christ's Coming, which John Lived to see, John 21. 22. and which are therefore intermingled, both in the Disciples Question, and Christ's Answer, Luke 21. 7. 12. 20. 24, 25. 27. 32.

2. By this word [Ye] may be intended the Generality of Disci­sciples afterwards, as is Evinced by Christ's saying, John 13. 10. Ye are clean, (that is, Generally) but not All, that is, excepting Judas in Particular. And so this may import the General Ignorance (of such a Mystery) among Professors in following times, which yet may be consistent with a Clearer Discovery thereof to some Particular Persons; and more especially towards the End. Thus none of the Wicked (at such a time) shall Understand, Dan. 12. 10. but all the Vision will be (to such) a sealed Book, Isa. 20. 11. so that no Man or Counsellor will Answer a word, Isa. 41. 28. But yet the Wise shall Understand, Dan. 12. 10. and there will be some First (or Chief one) with Good Tiding of that Kind, Isa. 21. 27.

3. This may be Universally Interpreted: and so, No Man doth Know.

1. When Christ's Personal Coming will be, nor yet the Angels, Mat. 24. 35. neither the Son of Man himself, Mark 13. 32. Which Per­sonal Coming is not wholly (here) to be Excluded; and so that some­time is applyed to the whole, or both, Mat. 27. 44. which yet is one­ly Meant, with reference unto the one, Luke 23. 39. And so there may (perhaps) be some more full Discovery, (though it be little Understood) as to Christ's Coming with the Seventh Trumpet's Sound­ing; because there is a seeming Series of Mystical Numbers (in the Scripture) continued beyond that time, or till the Jews Conversion, as some conceive. But after which time, (viz. the literal Jews Conver­sion) no Sober Persons do Pretend to any such kind of Mystical Num­bers; till Christ himself shall Come in Person.

2. Yet neither is that former Coming known by any Man.

1. In Respect of Punctuality, viz. the very Day and Hour, as is here Expressed; and wherein (possibly) the Emphasis may lye. Israel's Deliverance out of Egypt was fulfilled unto a Day, Exod. 12. 41. whereas their coming out of Babylon, is onely said to be in such a Year, 2 Chron. 36. 21, 22. And therefore Gentile-Saints may not Expect to know the very Day of their Redemption out of Babylon in [Page 256] the Mystery, (much less out of Assyria Afterwards) since this would not be granted to the Jews of Old, who yet are first, in point of Out­ward Priviledges, Rom. 3. 1, 2. But as the Assyrian's Fall was signi­fied (as some conceive) within the Compass of a Year, 2 Kings 19. 29. and which fell out that very Night, v. 35. So Time will shew the Meaning of those Ten Prophetical Days allotted unto Satan, Rev. 2. 10. whose Name is never mentioned in a Revelation sence, but either before the Babylonish Beast came up, Rev. 12. 9. or after the Return of that Captivity, Zech. 3. 1, 2.

2. Yet will I also grant, that no Man knoweth Certainly, (as [...] here used signifies,) the Moneth or Year, (nor possibly a longer time) with reference unto This Coming of the Bridegroom here. King Da­vid's Dispensation was a Type of Christ's, Amos 9. 11. and though he Knew, or did Believe, that he should see the Goodness of the Lod (in that Respect) before his Death, Psal. 27. 13. yet did he not certainly know the very Year of his Advancement; else would he not have fled to Achish, 1 Sam. 27. 2. When Saul's Destruction was to come in lit­tle more than one Year after, v. 7. compared with Chap. 29. 1. 11. and Chap. 31. 1. And thus, not any Man doth know how long; that is to say, not as a Prophet, Psal. 74. 9. or in a way of certain and Infallible Knowledge.

Quest. 4. How cometh This to be so great a Secret?

Answ. 1. Because none certainly doth know where to Begin the Man of Sin's first Rise: Else might we certainly know the Ending of his Forty two Moneths, or those One Thousand two hundred and sixty Days, Rev. 11. 2, 3. and consequently might give a better Ghess, as to Christ's Coming with the Seventh Trumpet. But the Captivity of Mystical Babylon (therein) Anwereth unto that of Old, which was to continue Seventy Years for certain; yet no Man certainly knew where to begin; else would not Daniel have been to seek so Near its End, Dan. 9. 1, 2, 3. I am perswaded the Man of Sin was up, when Marriage was first Prohibited, 1 Tim. 4. 1. 3. with 2 Thes. 2. 3. which was about the Year Three Hundred and Ninety; and so his Forty two Moneths must be Expired some Years ago. And after which the Earth­quake cometh, which ushereth in the Seventh Trumpet, Rev. 11. 13, 14, 15. But few may (yet) be of my Perswasion, nor do I pre­tend unto Infallibility.

2. Because few can Agree who are the Witnesses, and what their Ascending intimateth; much less do any know for Certain, how long the following Earthquake may continue. I do Believe, the Witnesses are a very small Number among Professors, who have been Faithful [Page 257] unto THE Truth of such a Time: But most suppose them to be Ma­gistrates and Ministers; though I conceive not how Magistrates (as such) are capable of having Prophesied in a Sack cloath-state. I do believe, the Witnesses Ascending doth import their being Taken out of [...]ight, and their Receiving of a Kingdom, which yet is not immediate­ly to appear, as in Relation to Christ's Ascending, Luke 19. 11, 12. But most suppose it to intend their visible Advancement in the World; the failing whereof (at such a late Expected time) hath cast them back again into the Wilderness. However, I dare not pretend to any cer­tain knowledge, as to the Duration of the Earthquake; nor do I know any Man that Doth or May.

3. Because the Dispensation of the Man of Sin is full of Darkness; which therefore is fitly Measured by the Moon or Moneths, Rev. 11. 2. with reference unto its Moon-like Light at best. And though Christ's VVitnesses have alway had sufficient Light, as to the Testimony of their Day; yet as Professors have Relapsed into such a Spirit again, so have they been (therewith) Benighted, as to their former seeming Light. This is our Case at present. How Evident (of late Years) was our being Near to Sion: But being overtaken with a Babylonish Mist, we know not (Generally) where we are. And they who da [...] ­ly with their Light, in point of Duty (as the most of Professors have lately done) are justly Blinded or Benighted, as to the Matter of their Peace and Priviledges, John 7. 28. Luke 19. 42.

4. Because the Generality have no mind to search the Scriptures, nor yet to Ponder what is thence Offered for their Help, in some more dif­ficult cases. Daniel understood by Books the Number of the Years of his Captivity, Dan. 9. 2. and Prophets (of Old) were wont to search what manner of Time the Spirit of Christ in them did signifie, 1 Pet. 1. 10, 11. and thus is Knowledge to be gained, Prov. 2. 3, 4, 5. But as there is no fore-telling Prophet toward the End, Psal. 74. 9. so neither are there many searching ones: Yea, Ancient Priests (at such a time) before their being laid aside, Reject that Knowledge, for lack of which the People are Destroyed, Hos. 4. 6. And as an Hotter Cli­mate disposeth People to be slothful, as in Sodom, Ezek. 16. 49. so Is­rael in Egypt cannot Hearken to Redemption signified, untill they see it, Exod. 6. 9.

5. Because the state of things (a little before the End) will be so likely (in an Eye of Reason) to Continue still. Thus was it with David in his Time, 1 Sam. 27. 1. and so with Israel in their Captivity, Ezek. 37. 11. as well as Babylon, both in the Letter, Isa. 47. 8. and [Page 258] Mystery, Rev. 18. 7, 8. Faith sees that Promise Best in Darkest Times, because Christ Cometh with the Clouds, Mat. 24. 30. but Faith will not be found on Earth at such a time, and upon that Account, Luke 18. 7, 8. This will Occasion some to scoff (in these last days) at such a Promise, for since the Fathers fell asleep, all things (say they) con­tinue as they were, 2 Pet. 3. 3, 4. and they who grant the Promise in the General, will therefore yet say to the Last, the Time is not yet come, as those of Old, Hag. 1. 2.

6. Because the Lord hath Purposed, this very Time shall not be cer­tainly known by any Man, as is here signified; which leadeth to the Next Question.

Quest. 5. Why hath the Lord so Ordered it, as that No Man shall Know that Day?

Answ. 1. To shew his Sovereignty, by keeping somewhat Secret to Himself. His Secret (in the General) is with the Righteous, Prov. 3. 32. who are (All of them) Privy Counsellors, Compared with the World, John 15. 15. and some of his Saints have more Peculiar Se­crets hinted to them, Dan. 2. 19. these are his private Cabal: But as all unrevealed Secrets belong unto the Lord alone, Deut. 29. 29. and as some of his Judgments are unsearchable, Rom. 11. 33. so are some other things kept secret by him till such a Time, Rom. 16. 25, 26. Thus Manoah might not Know that Angels Name, Judg. 13. 18. and good Elisha had something Hid from him, 2 Kings 4. 27. nor was it for those Apostles to Know the Time and Season, which the Father hath put in his own Power, viz. this Restauration, Acts 1. 6, 7.

2. That so Christ's Coming in these Latter Days might Eminently Answer unto its being a Type or Sign of his own Personal Coming at the last. This seemeth to be that Sign of the Son of Man, Mat. 24. 30. Now, Signs must Answer unto what is thereby signified; and An­swering in a Chief Respect (such as This is) doth hint the Eminency of such a Sign. Therefore Melchisedec was the Highest Type of Christ, because he was most like the Son of God, in that peculiar and most sig­nal point of Everlastingness, Heb. 7. 1. 3. Some other Dispensation (as that of Babylon's Fall, Isa. 13. 10. 13.) might Resemble Christ's Last Coming, in several other Respects, Luke 21. 25. but Absolute Secrecy as to the Time, is Eminently reserved for this Dispensation, as being its peculiar Sign.

3. To Exercise a Spirit of Enquiry in his most Inlightned ones: As God will be Enquired of, with reference unto the Matter of Redemp­tion, Ezek. 36. 37. so with Respect unto the Time thereof, 1 Pet. 1. 11. as being of Special use, Jer. 8. 7. Thus Christ oft spake in Para­bles, [Page 259] to make his Disciples the more Inquisitive, and to bring Hidden Matters before this Altar, 1 Kings 8. 31. Those do Mistake his Drift, who argue from a Secrecy, unto their being bound from searching in­to it, save when that search is absolutely Forbidden, as Judg. 13. 18. Johns Revelations are full of Mysteries; yet Blessed is he who Reads that Book, Rev. 1. 3. Thus are we taught to Aim at that Perfection, which yet is unattainable, at least not Actually (or Already) apprehend­ed, Phil. 3. 11, 12.

4. Else that (Immediately foregoing) Hour of Temptation, would be no Trial in comparison; which yet it is Intended for, Rev. 3. 10, 11. It is there call'd an Hour, to keep from sinking: but yet that Hour, is the same with those Ten Dayes, Rev. 2. 10. to make it Trying. In case, Late Persecutions should Now Expire, the Certain foreknow­ledge of so short a Time would have Prevented (probably) that which its being Hidden hath Experimented. But Abraham's being Igno­rant, how long he might have been without his Isaac, was that which Tempted him unto the height, Gen. 22. 1. 12. though he was onely Exercised with a meer Affrightment, and but of three dayes Conti­nuance, v. 4. and this made way for that Affectionate Blessing after­wards, in way of seeming Righteousness, v. 15, 16, 17, 18.

5. Else would not Others be secure, as they must be, at such a Time, Luke 21. 35; but in the sight of any Bird, the Net is spread in vain, Prov. 1. 17. some cannot Dig, Luke 16. 3. as they must doe for Hid­den Treasures, Prov. 2. 4. yea they are Glad of such a Plea for Sloth­fulness, who therefore Ju [...]y meet with Parables, Mat. 13. 13. But with respect unto self-preservation, no good man of the House would suffer it to be broken through, in case he Knew what Hour the Thief would come, Luke 12. 39. Now if this Day had Clearly been Revealed in the Scripture, it then might have been Known, unto the Cherishing of a sleighty Spirit in some, untill the last preceding Minute, whom Christ will not so Gratifie; and therefore John wondred, who had fore­warned such, as to His Day, Mat. 3. 7.

6. Else would none Watch; as Christ here signifies: whereof more Afterwards.

Quest. 6. Why is the Day (here) set before the Hour? Since in a way of Accurate and more Emphatical Speech, it might have run, Ye know not the Hour, nor yet the Day; or not some longer time, before that very Hour?

Ans. 1. To Check (perhaps) that over-much Curiosity (or Exactness) in Discourse, which may be too much the matter of some men's Care; the Want of which in others is oft-times Childishly carped at; and (in [Page 260] Themselves) is sinfully Afflicting. Too much of some Men's Time is spent in Starching, which is one Argument of their Effeminacy: and as such are too much Admired; so others are therefore tempted to be silent, because they are not Men of Words, Exod. 4. 10. or cannot speak so Well as others, v. 14. But though one may seek after Accep­table Words, Eccl. 12. 10. Yet Paul was not for Curiosity in that re­spect, 1 Cor. 2. 1. whose Speech was therefore Contemptible, 2 Cor. 10. 10. nor doth the Spirit of Christ keep unto Grammar-Rules, in many places of Scripture, as when the Nominative Case is oft put Ab­solute in the Greek, Rev. 2. 26. and 3. 12. 21.