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A Second Volume OF SERMONS PREACHED lIy the Late REVEREND and LEARNED Thomas . Manton, D. D. In Two PARTS. The FIRST Containing XXVII. SERMONS ON The Twenty Fifth CHAPTER of St. MATTHEW, XLV. ON The Seventeenth CHAP TER of Sr. 7 0 H N, AND XXIV. ON The Sixth CHAPTER of the Epifitle to the k 0 .74f A N S. PART . I I. Containing XLV. SERMONS ON The Eighth Chapter of the Epifile to the . ROMANS, AND )(WMN The Fifth Chapter of the Second Epiflle to the C 0 XI i T HI AN S. lit ÿ® WITH ¿y [°q ALPHABETICAL TABLES To each Chapter, of the PRINCIPAL MATTERS therein Contained. LONDON, Printed by J. Aß wood for Jonathan robinfon at the Golden. Lion in St. Paad's Church -yard, M D C. LX X X I V.

TO THE RIGHT HONOURABLE, WILLIAM, Earl of Bedford, BARON of THORNAZJGH: AND KNIGHT of the Mott Noble Order' of the GARTER. My LORD, F the Soveraign Difpofer of all things had continued the Life of the Author of the following SERMONS, he had exprefs d his Thankfulnefs for your Real and No- ble Favours, by the Dedication of the bell Fruits of his Studies to your Lordfhip: But fence it hath pleated God to remove him from the Church on Earth to the Church in Heaven, I am defired by his móí1 near furviving R elation, to comply with his Intention, by Infcribing your highly Honourable Name in the Frontifpiece of this Work. Your Lordfhipr Efteem of the Author, -and mot} free Kind nefs, plac'd him in an Eminent Station ; and how faithfully he difcharged his Publick Miniflry for thofe great and moil wor- thy Ends, the Glory of God, and the Salvation of Souls, as there is a full Teflimony given by many fincere and under - flanding Perfons of all Ranks, that were the happy Partakers of it, fo it is evident to others, by the feveral Volumes of moil ufeful SERMONS Printed fence his Deceafe. Thefe had A been

The DEDICf1ÌI01'. been more Exalt, and worthy of your Lordfhips peruial, if they had been publifht by himfélf : But lu h as they are, I doubt not but they will be very Acceptable, for The ,hea.- venly Matter contained in thém. . I (hall not Record here the many excellent Vertues that are Confpicuous in your Lordjhip, and truely adorn your Honour ;¡ but ;I cannot forbear to mention the Foundation of them, Sincere and Solid Piety, fo _clearly difcovered. in a moA (4rifiian Deportment under your heavy .Afilli &ions. Surely., Adt Reverence and' meek Submifiïon to the high and Holy Providence of God, that humble Trua in his Mercy, which fo admirably appeared in your deep Diarel, was from the Divine Spirit, whole glorious Attribute is, The Comforter. I fha11 Earnealy pray, That God, who turneth the fhadow of Death into the Morning, will be pleafed alwayes to Support you with his R eviving Pretence, that he will guide you by his Counjel through this Affliding World, and bring you to hie Glory. I am, My LORD, Your Lordfhips very Humble ant Obedient Servant, WILLIAM BATES. T

r. .!n A.b q eH A A.i ..b M A .A A An A A . d A P eP i!F`_'ésSSîizäzèiZs:f`s__rfivizs2ÿ5îCiésFti(>G:?i,-5`9i5iliz To-the REIIDER. Chriftian Reader, V R bleffed Lord calling the Multitude to force account of their fo free, andfrequent motions in going to hear thefifty &Ofpeó : reacher, John the Baptift, doth it in thefe term's; Matth. W hat went you out into the Wildernefs to fee ? A Reed lhakenwith the wind ? But what went ye out for to fee? A man cloathed in foft Rayment ? They that wear foft Cloathing are in Kings houfes. But what went ye out for to fee ? A Prophet ? yea, I fay unto you, and more than a Prophet. V. t t . Verily I fay nntò you, that aeionglt them that are born of Women, there hath roz rifen a greater than John the Bap- tilt : notwithitanding, he that is leaft in the Kingdom of God, is greater than he. Teaching us feve- rid thìnós by that fpeech, relating to the Religious action of hearing the Wordd, and to a true Gofpel Mintier. With reference to the former, (i.) That he that goals eat to hear, ought in the fiefl place to propound to himfelfa die End. _ (z.) That men may propofe to themfelves in fah motions very falfe and undue Ends,. fah as going to fee Reeds lhaken with the wind, men (loathed with fait R..yment, G. c. (3.) That the true End men. fbould propofe to themfelves, flrould be, not to hear a Philofonher, or an Orator, but a Prophet, which term fzg:. nifieth a Perfon revealing the Will of God ; ( for the ftgrnfcation of that term is not to be reftraìned to-one. amply from God revealing things to come, but pubüftnng the Divine Will, whether relating to future things,. or things before revealed; which is evident not only from the application of it ro the Baptift, but to any that ïcill confide, that Prediclions of future Contingencies was the leeift part.of any of the ancient Prophets. work) This is thatrrue and more fperiol End which every good man ought ro propostr:d, to limyelf, when he goeth to hearai a Religiom ablion, whole Objetl is not a mar found., n high is the Object of hearing conjidered,ae a natural Act, but of the jòyfnl Sound. Nor can there 1 }e any Obligation upon any, reliioc:fly to hear any thing but the will of God, which a Difcourfe doth not ceafe to be, by the addition of mans words for the Explanation or _Application of any part of the divine Will, byftch as God hath betrufied with that Employment,. more than an Embaffadors m ff ge ceafeth to be his Mafterowill, becaufe delivered in his own words, did to the Senfe of hisIafrubtioyrs. Which thing well dieefled, would not only teach Minifiers what, .and how to preach, but the People.alfo xis t, and to hear, according to the diniflion of their Lord. If our Endin hearing, were to tield:b olt, Fors with aSound; our Ideafoi, wàuldguide no to hear fish whofe Longiage is as the voice of one that bath a Lovely Song, . and can play well on an Inftrument. If our end were to promove our felves in. Critical Leavains, orimprove our Reafon, the fame Reafon would yttide us to choofe to hear the befit Philofophizers or Grammarians, fuch as beft under- flood the Niceties of words, and varieryes of Syntax. Bet if our end be to hear a. Prophet, one thartboulel re- veal Godsmind unto is, and to male it more intelligible, that by it we may be more znipro el in Knowledge, Faith, Love, Obedience, and other Habits fitting us for the Kingdom of God, and Éte -rt l Salvation , the fame reafon will teach no to hear the sooft fuhftantial, fcriptnral, and praltical Scrinots, that ive cnn trs being waft accommodate to the true end of our action, to which every ;rife man proportionerh edi to eibfion0.1 And indeed all other Difcourfes are abufvely called Preaching, and Athens were a more proper place for them, than a Preachers Pulpit. God bath famed to have refcrvcd it for a afar BleJno to the lag a e of the bT >oríd, ll?ce (for ozmht appears tons from any Book ) it both been more fertile of loch Preaching ,,than nap fine that of the APofiles. The an_ dent Church bad Perfons that did famoufy rn iheir Generations, fah were Chi y loftom in flip Greek, and Auguftine in the Latine Church ; but befideo that they were but aery feo', wbofo ea¿I the ove ,a'ad the other, ,.tuft complement Antiquity at great rate, ifhinsfelf path any judgment, and cloth not fay ghat Mlltitrtdes vs the left Age have been as to Preaching greater than they. In the former are to be found many judícioüs E;vplicnrioni of Scripture, many bong auditorium! Difcourfes: In the latter, not theft things only, btu a plenf ntrafs of Heir; and EMcyi; but for plenty of Matter, clea,:nefs of fndginent, Orderlinef of Method, and many other things, they have not been a little exceeded by men of this laft age. Nor is h any difpar ÿemenr tó them; more than it W0.2 to John the Baptift, that the dealt in the Kingdom of Heaven woo to be greater than he; órsoChrifl, that the Apoflles, Joh. 14. i i. were to do ,greater things than he had done. I r the, tni ate Ages of the Church, Preaching generally was turn'd into trifling about Scholaflickniceryeo, end eq ehe very, damning of the Reformation, the Priefts Texts were out of Scotus, or Aquinas; and we reInelber, they.were hot ajhained; when Luther, Melanfton,t e..refloredin fame degree the true kind of Preaching, to petition M ycitrates for the fuppreffion of it, and a liberty to trifle till n that great workof,God, with difcourfer upon Scotus and Aqu_ i- nas. Tho Luther, Zuinglius, and others in Germany ; and Mr. Calvin, Farellus, and Viret, abf7f Í3Má, in France, about a hundred and fifty years face, mended this matter in a great degree ; yet we all know hod ill their Examples were followed: So as Mr. Perkins, who began tofourifh abate the year 1580. is generally judred,t have been the firft who amongfl us reftored Preaching to us true life, and taught as the true manner of it, trhofe Piety woo followed by many ; but as their Number bath vaftly increafed fine that time (efpecially in the fifty or fnxty years loft paft) fo God bath feasted to pour ont his Spirit upon Miniftero, as to f oritual Gifts, in a more plentiful meafere : Yet in very different proportions, that he might have fume to feed his Lambs, as wdl os oilieri töfeed his Stteep. Tbe Generality.of good Preachers have made it their bu/nefs to preach Chrilt;: and the exceeding Riches of his Grace, and to /cudy matter rather than words, upon .d'fr. Perkins his old Principle, Verba fequentur res. B le àfh fiver dr had á[z(e feiii1á Invention, or folid Judgment, or alike Skill and Learning in Languages and Arts, &c. Some particular Perfons have been bided with than all, by 'dhlcgrlt,ee have-aiodetStarlrot the,fiflbMagnitudaln theChurch of Godi Read'er ireEakç the Re- verend Author of thefe SerbrRtuntorhave been ; all mhofeWritings emu fhalt find, a quick and fertile Joven- tien,' ac oh

To theKEADER. tion, governed with a grave andfolid 7udomem, and the ?fur of both expreJfed in a grave and decent Style, fo as it is nor eafie to fay, what one. would delire in a Divine, that was wanting in him. He had an Heart full of Love and Zeal for God and his Glory, and "out of the abundance of his Heart, his Mouth continually flake. So frequent, yet fo learned and folid Preaching by the fame perforo, was hule left than miraculous. But he was a Scribe fully infirutled in the things of the Kingdom of God, and like a good Houfholder, war continually fetching oat of the Store -house of his knowing and judicious Seal, things both old and new. He was no fiadyer of Words and Phrafes, he abhorred lush sr Pedantry qnd debafin the Authority -of Gofpel Propofstions; but agrave and ferions Soul, fitted with his skill in Arto, and Lang mo i, neither ever did, nor child want E.xpreffions, above the fcorn of the moll wanton Word- dreflers, rhô beneath the expetlaeions of fuck a! can be pleated with the tune - ablenefr of Paranomafi2es, or the rollinós of fix footed words. He was agood, and learned, a grave aid cioas perfoon, and his Auditory never failed (too' be laboured more than the moft Preachers, his ronflant chafe of Preaching being for many years Five timer, and till near his End, three times a Week) to hear from him a pious, learned and molt judictoas Difcoarfe. This, thofe who never heard him may easily believe, by his printed Com- mentaries and Sermons, in which we never met with any that complained for want of any thing fit for a Divine So that he is one of thole Authors, upon the credit of whofe Name, not only the plainer and left intelligent fort of people, but evenScholars, may adventure robes, any Bookthat was his, and be affared they will fee no cattle to re- pent of the expenee of their Money. His late large Folio upon the 1 tg` a plentiful Evidence of this; send great Part of our Ens* World bath given their fieffrage to this, by making it fo scarce in fo fhort atime, as the Price of it is enhanced above a fifth part. We here offer a zd Yawn, of agreater Bulk(tho' no greater price) which contains his Difcourfes upon the zg`° of Matth. the 17' hapt. of John, theó &and 8', Chapter o( Paul's Epifiteto the Romans, and the 5', Chapt. of his za Epistle to the Corinthians, five Chapters, than which pojbly in the whole New Teltament there willnot be found five others, more fill of Gaffe! Dotbine, rn the Knowledge of whichGods People are more concerned. In the fire, under the Parable of the Ten Virgins (five of which were wife, five foolilh) our Lord repre- fents to as the flare of the Members of the Church waiting for CLrrifis. Second coming to judgment : Amongst whom lane are fincere, force are Hypocrites, the different atlions and iffhes of whom are excellently reprefinred ro us, and molt worthy ro be learnedand confsdered. a. Vnder the Parable of the Talents, we are tnflrutled in Gods different difpen ration of his Gifts to men, their different efe of them, and the Account they are like to be called to about them. To which it fubjoyned an Hypotupofis of the day of Judgment, fie to be continually in our Eyes and Ears. In.the fecund, we bave our Saviours lafi Prayer for his Eleht, tuna ahofe that to the end of the Worldshould believe, as thole who at that time did believe. It was our Lords Legacy, what good Christian defsretb not afull xnderftanding of it, that he may know what to hope, andpray in Faith for, as being first fecured to him by the Prayer of him whom the Father heareth alwayes? 'tithe 6'b and /la' of the Romans are contained great Treafuries of Gofpel Truth. Vpon both (the latter eJle- cially) many learned men have f rent their labours ro great advantage r But the Scripture issuch a Book as we never know when we folly comprehend it, and (if he may judge to whofe share it fell to peruse fame of thole Notes) the Reader will fund force things here dbfcovered, which he will hardly meet with clfewhere. His way of handling ir, is rather Dogmatical and Practical, than Polemical ;yet he now and thenjudiciouflyrefolvetb a Queflion : But all along in the handling ofit,he difcoverethboth an excellent Notion, and a moft profound andfolid7adgment. The !aft Difcourfes on z Cor. q. hooklike a Cygnea - cantio : Whether they wereforce of his haft Difeourfs we cannot tell, nor can we judge it from the Subjetl, he being a perfon who was dying daily, and never fo in love with his Earthly Tabernacle, nor?offefs'dof fo weaka Faith as to the Houfe in the Heavens, m's either en de- /re the former should Rand loner than fhould be for the glory, of God, or hitnfelf kept from the latter over -long. It pleated God not to furprize` aim with death, but to let bim fee it at force diflance, making its approaches to him, before it gave him the fatal word of Arreft. Thou wilt, Reader, find fame things once and again token to, as the Text led him, but in filch a variety of Phrase, that they have much new in them. Had this eminent Per/on lived to have fupravifed his own Notes, he mighgpoffbly have added or altered fomething: We havereen no reafon to do it, bat given thee his Notes as they were under his hand only when (not able to read force words in his Notes) roe were forced to add a word or two for clearing the fenfe. Now, Reader, whatshall we fay to thee, but only to quicken thee to biefiGod, for this Milk from the Bottle, when thou canft not have it' from the Breafts, ,h ,701(0el1,0 Thus Dr. Manton ( rho' dead) yet fpeaketh. God give thee, and us, an hearin Ear, and an anderfianding Heart. We have thus line upon line, and Pre- cept upon Precept: Let us not-be barren and unfruitful. We commend there Labours and thy Soul to Gods Bleffing, Subferibing ourfakeer, Aug. ,. 1684, Thine Affectionate Servants in the Work of theGofpel, William Bates. yohn Coil/ages. 7obn Howe. ADVERTISEMENT. A Praetical Expofition of the Lords Prayer. Octavo. By Tim. Maueon, D. D. Sold by Ìona- 11 than Robinson at the Golden-Lion in St. Pauly Church yard, 1684

x SEVERAL SERMONS UPON The Twenty Fifth C H A P T E R OF S` MATTHEW. SERMON I. MATTH. XXV. I, 2. Then fhall the .Kingdom of Heaven be likened unto ten Virgins, which took their Lamps, and went forth to meet the Bridegroom. And five of them were wife, and five were foolijh. WAS Chrifts manner to Inftru& byParables,partly for the greater evidence and force, while heavenly things are reprefented to us in fuch Notions as we do beft underhand ; and partly to teach us the Art of holy Chymifiry, or exrracîing fpiritual advantages out of obvious Occurrences and Occafions. Now Parables are oftwo forts ; Argumentative and Reprefentative : Firft, The Argumentative Parables are fuck wherein force notable Reafon is couched, or Ground is layd for force excellent encourage- ment in our Converfe with God, by fher ing what failed' out among men. In theme Argumentative Parables, the parts òf the Parable are not to be ftrained, but the (cope and Parable it felf is to be regarded : As in the Parable Luke 18. of the unjuft Judge, the (cope is to be regarded, but not the parts ftrained, as if God were to be compared to an unjuft judge. And that famous Parable Luke .er r. 8. concerning fuccefs in Pray- er, where there. is Argrementumá minori ad mains, an Argument from the leis to the greater, though he will not rife and give him as he is his friend, yet becaufe of his Im- portunity he will rife and give him. And thofe paffages of giving good things to our Children, If ye being evil know how to give good things to your Children, how much more Pa your heavenly Father give good things to them that ,tsk hire: Secondly, The other fort of Parables which Ì call Reprefentative, yields. us a no- table delineation of force Heavenly matter, by laying the Scene of it among Earth- ly affairs ; for God is faign to hip to us in our own dialed, and fpeaft as we can underhand. This and the next 'Parable are of this fort. The Occafion of it was thus Our Lord had been difcourfing of the dangerous hate of the latter times, and therefore preffetlr to Watchfulnefi, and timely preparation. This he cloth by three Parables : Firft, By the good Man oftrthe Houle watching againft the coming of the Thief, Matth, C4. 42, 43. By the Parable of the Servant, misbehaving tiri- B feif

2 SERMONS upon the r-7ERM.I. . felf in the abfence of his Lord, Matth. 24. 45. to the end :. And now the third time by this Parable of the Virgins. Still in the clofe of all he repeateth his Charge of Watchfulnefs, not fo much becaufe of the tifficulty of the matter, as becaufe ofour dulnefs. We cannot often enough be put in mind of Vigilancy and diligence in pre- paring for the coming of the Lord ; fo great is our (loath and drowfinefi, and non - attention to the great affairs of our Souls. Now theft three Parables, though they come to one effect, yet have their fpecial ufé. The firft of theee concern all ;- the fecond the Officers of the Church ; the third the Members: Firft, The good man of the Houfe watching againft the coming of the Thief, fpeaketh thus much : If men watch to avoid a temporal inconvenience, much more fhould we watch to efchew eternal Deftruftion. The diligence of the men of the world in worldly things, upbraydeth and condemneth our negligence in heavenly things The Para -r ble of the unfaithful Servant, that put of the thoughts of his Matters coming,. and therefore eateth and drinketh with the drunken, and beats his Fellow-fervants, is a notable warning,to the Officers of the Church, that they do not abufe the Pow- er of the Keyes, and inhaunt with the wicked, and difcourage the godly, and blaff them with Cenfures, and flirre up the difpleafure of the Magiftrate againft their faithfull and painfull Brethren in the Miniftry. A Drunkard ffialtfind more favour with them than one that is mindful of his Lords coming, and would keep puhf ual to the Orders and Inftitutions he hath left' before he went. Now leaft the Mem- bers of the Church fhould want their admonition, befides a warning to the Officers. in the Second Parable, here is a warning to the Members in this third Parable, to watch and be ready, that they be not furprized : In the wife Virgins is reprefented the comfortable fruit of Watchfulnefs, in the foolifh the fad effects of Security. Then (hall the Kingdom of Heaven be likened, &c. In the words we have, Firfl, The thing compared, The Kingdom of Heateh. Secondly, The Comparifon it felf, (hall be likened to ten Virgins. Who are 1. Defcribed by their Quality or State, Virgins. 2. By their Number, Ten. 3. By their Rank or diftribution, five wife, andfive foolifb. 4. By their work or Employment, they went forth to meet the Bridegroom, 5. Their Preparation for that Work, they took their Hand - Lamps. Before I explain theft Circumftances, I muff a little acquaint you with the Cuftom of the Yews, to which allufion made. The Weddings of thofe times were kept by Night, in which the Bridegroom and his Company were by certain Virgins fetched in, and conduEted to the Bride, with Lamps in their hands, and Songs in their mouths. As for this Cullom, I (hall give you fome paffages in Scripture. That the Weddings were in the Night -time, we read Gen. 29. 23. It came to pair in the evening that Laban took Leah his Daughter, and brought her to yacob. That the Bridegroom had his Companions, we read fudg. 13. rr. Sampfon had thirty Com- panions brought to him. That both had their Companions ; we read of the Chit- dren of the Bride- Chamber, Meth. 9. 15. the fpecial guefts invited to the Marri- age-feaft, who were by Cuftom to fetch the Bridegroom, and wait upon him : Thefe are called Ow wµtfe, the Friends of the Bridegroom, Joh. 3.29. That the Bride had her Companions, 'tis Paid, in Pfau. 45. 14. the Spoufe (hall be brought to the King in a Rayment of Needle -work ; the Virgins her Companions that follow ber (hall be brought unto thee: And their fashion was, to take Hand-lamps then in ufe, and fit to carry abroad for Night- lights. The Scripture frequently alludes to that ; Rev. a8. 23. And the light of the Candle fhall Thine no more at all in thee ; and the voice of the Bridegroom; and of the Bride, no more at all (hill be heard in thee. And thus the Bridegroom was met by Virgins with Lamps ; as he grew near the Brides houle, he was met by Servants with Candles returning to the Marriage : 'Therefore 'tie fait!, Luke 12. 35, 36. Let your loins be girded about, and your lights burning, and ye your felves like unto men that wait for their Lord, when he will return from the Wedding. This was the cuftom, which I the rather obferve, that you may fee how fitly our Lord layeth down things. Now thofe that accompanyed the Bridegroom and the Bride, were Children of the Bride - chamber, and admitted into the Mar- riage Room and Supper ; and thofe that came after that, when once the door was Phut,

Ver. I, 2. x x with Chapter of St. MA T T 11 E, W. 3 flint, were furely kept out. Now here is a fit reprefentation of the fpiritual Myfte- ry laid down by Chrift, and therefore let us . t. See the thing compared, The Kingdom of Heaven that is, the flute of the Church wherein God reigneth in the perfon of the Me/ftab ; of the Kingdom ofGlo- ry it cannot be meant, for there areno foolifh Virgins ; and in the internal King- dom of Grace none But in the external Kingdom of Chrift in this World. And this is not confidered fimply and reftrainedly to that 'point of time when Chrift is coming to Judgment, but refpe &s and fhould affe& us all, for fuch as we de- part our of the world now, fuch (hall we be found to be at the day of Judgment. It concerneth all Ages, not only thole that !hall be found alive at that time, but every one in fucceffrve Ages. z. The Companion mute be explained ; the Bridegroom is Chrift, and the Bride is the Church, the whole Church is the Spoufe of Chrift, and each particular Be- liever a Virgin attending upon this Spoufe, the Marriage is mutually promifed, the Efpoufals are in this Life : Hof 2. 19. zo. I will betroth thee to me for ever ; and to be folemnized and compleated at the coming of our Lord, Rev. x9.7. Let us be glad and rejoyce, and give honour to bim,. for the Marriage of the Lamb is come, and hw Wife bath made her felt ready : Here is the betrothing in the Covenant of Grace : A nobis accepit arrhabonem carniw, &c. faith Tertulian ; he took the token of our flefh and carried it to Heaven, to prepare Heaven for us, and left with us the token of his Spirit, to prepare us for Heaven : he is not gone from us in difcontent, but will come again with all the Angels of Heaven with him, to receive the Bride unto himfelf. (i.) The Companions of the Bride are here reprefented under the Name of Virgins, for fo Chriftians are called for the Purity of their Faith, and Worfhip, and alto for their blamelefs Converfations. [r.] Virgins for the purity of their Faith, that keep themfelves free and untaint- ed from the corrupt and rotten Opinions of the World, 2 Cor. 11. 2. I have efpou- fed you to one Husband, that I may relent you as Chaji Virgins to Chrifl ; he meaneth it here in refpe& of the purity of their Faith, that they might not be corrupted by falle Teachers. [2.] Virgins for the purity of Worfhip. Idolatry and Corruption of Worfhip often expreffed by Harlotry, and therefore the Prophet to figure out lfraelr Apo- !lacy and Corruption in Worfhip, is bidden to take a Wife of Whoredomes, Hof . And thole that followed the Lamb, are Paid to be Virgins, not defiled, Rev. r4.4. not polluted with Idolatry, which is fpiritual Fornication. [3.] Virgins for purity and blamelefnefs of Converfation. The Apo&le fpeaketh of fome that had efcaped the pollutions of the world, through the Knowledge of Jefus who might be again intangled and overcome therein, 2 Pet. 2. 20. Well then, thefe were all Virgins, even the foolifh as well as the wife; not tainted with Errour, nor de- filed with falfe Worfhip, nor prophane, corrupt or fcandalous in their Converfa- tions; they were fuch as had èfcaped the Corruptions of the World, and had as glorious a form of Godlinefs as any others. (2.) They are defcribed by their Number, Ten ; this is mentioned either be- caute Ten is a number of perfe &ion, or becaufe ufually the number of thofe Com- panions of the Bride never exceeded Ten. (3.) They are let forth .by their Diflribution into two ranks, fome Wife, fome Fool - ifh, five of the one fort, and five of the .other ; the number is not exa&ly to be food upon, as if the number of the faved and damned were equal ;' as in the Pa- rable of the Marriage-feaft, one had not a Wedding - garment, 'tis not to be under - food as if only one were damned of all that are invited to the Paofeflfon of the Gófpel ; it only fignifyeth that all the Virgins are not alike careful to prepare for the coming of the Lord : By the wife are meant provident and diligent Chriftians, by the foolifh the Improvident and negligent ; among thofe that bear the name and keep up the reputation of Chriftians, fome will be found not to fill up their Profeffion with anfwerable Duty, not to make ferious Provifiion for the coming of Chrift. (4.) They are let forth by their Worktand Imployment, they went forth to meet the Bridegroom, that is, they expe&ed the coming of Chrift, and Happinefs by him : The foolifh and the wife did both agree in this, -indeed this is the whole bufinefs of a Chriftian. B 2 (5.) They ti

4 SE NS upon the SERM.1. (5.) They are fet forth by their preparation for this work, they took their Lamps, that is, made open profeflion of their hope, Matth. 5. 16. Let your light fo Thine among men : for external fhining profefliion !hey were both alike. All are called Chri- flians, all are Baptized, and all profefs faith in Chrifi, and an expe&ation of his fe- cond coming with eternal Life to enfue upon it ; all are Virgins, all have Lamps, all are devoted to the Bridegroom, goe forth to meet him, and yet fome were wife, and fome foolifh ; fome made preparation that whenever the Bridegroom fhould come, they might be ready to go in with him, others contented themfelves with an outward Profeffion, or lode waiting for his coming, but did not with that fe- rious diligence prepare themfelves for it, and fo came fhort of the bleffednefs ex- pe&ed by them : There wanted a deep radication, and a confiant perfeverance, without which the blaze of Profeflion which lafied for a while, will loon be extinguifht. Doctrine, flat in the vifible Church, among thofe that give up their Names to Chrift fome will be found faoliJh, when others are mife, and come fhort of the bleffednefs expected by them. Or, in the vifible Church all are not wife Chriftians, but fome are wife, and really fach as they profefs themfelves to be, others negligent, fooli(h and improvident. The State of the vifible Church is here reprefented : And Obferve, I. This Parable is not fpoken of the Corrupted Members of degenerate Church- es, but fpeaketh what (hall fall out in the Churches not defiled with the Whore - domes of the World : There are fome Churches that have turned the Government of Chrift into a temporal Domination, and their Worfhip into a mats of Paganifh or Heathenifh Rites and Supetftitions, and place all their Glory, not in excellency of Gifts and Graces, but pomp of Living and external fplendor, and make Chri- flianity look like a Temporal worldly thing, calculated only for this Life ; of thole Chrift fpeaketh not here, fomething maybe intimated of them in the former Pa- rable, but here he fpeaks of a reformed Church ; not the Church in her polluti- on and defection, but a Church in her right Confiitution. Papilla will be count- ed Chriftians, who may be rejeaed by Chrift at his coming ; they have fo cor- rupted his Worfhip, Difcipline and Doctrine. Nay, but Chrift fpeaketh here of thole that live under the difpenfations of purer Chriftianity, fome will be found true Believers, others common Profeffors : even among the Members of a reform- ed Church, that make Profeffion of the Purity of the Gofpel, all will not be found fuch as may abide the day of Chrifls appearing in Judgment : In Abrahams Fami- ly there was an IJhmael as well as an lfaac, in Chrift's a yadar, and in the Apo - Ples time fome were Enemies to the Crofs of Chrift, that yet took the Profeffi- on of Chrift upon them, Phil. 3. 18. 2. Mark again: 'Tis not meant the fcandalous and faulty Members of a pure Church, there are many Chriftians in name only, but indeed deny it, Titus a. 16. but 'Cis not meant of the fcandalous, that live as if their hopes were altogether in this World, that ingulph themfelves in all manner of fenfuality, as if there were no Heaven or Hell, nor no future account to be given of their Actions; but it is meant of fuch as profefs themfelves to be devoted unto Jefus Chrift the Bride- groom, fuch as are defirous to be admitted into the Nuptial Feafi, to have Com- munion with him in Heaven, and poffibly may attain to a blamelefs Converfati- on, and appear Virgin -like, all waiting for the coming of the Lord, in their own and others efiimation : Some that Prophefied in Chris name, and eat and drank in his pretence, are yet rejelled by Chrift as workers of Iniquity. 3. 'Tis not meant only of thole that have a fhew or a falte and counterfeit Profeflion, that are taught to all over their part in Religion as a Play, as in the belt and pureft Churches there will be Hypocrites : No, there had fome real work, though not a Paving but a common work, as a man may have a light tin&ure of religion whole heart is not yet found with God, Pfa. 1 r9. So. therefore David Prayeth, Let my heart be found in thy Statutes. There was not an univerfal renoun- cing of all corruptions, not that thorough care to pleafè God, nor a rooted affe&i- on to Chrifi, though they have fome good motions, Hopeful inclinations that way, as there Virgins feemed to be well ale &ed to Chrift ; for the prefent they had their Lamps, made fome [lender. preparation, they went forth to meet the Bride- groom

Ver. I, 2. x x with Chapter of St. MATTHEW. 5 groom as others did : Therefore it will be neceffary to thew that a common work may go far, and yet come fhort of bleffednefs : I (hall prove it by three reafons. r. Becaufe a common work may go far. 2. Though a common work may go far, yet 'tis not likely to hold out. 3. If it fhould hold out a confiant Profeffion, yet it will not be enough to qua- lifie us for the Kingdom of Glory, or heavenly baits and happinefs. I. A common work will go far : I take it for granted that there is a real com- mon work of Grace, as well as a real Ipecial work ; if you doubt it, I will inform you from Scripture, Heb. 6.4. compared with the 9th verfe, we read of fame that were enlightned, force that tafted of the good Word, and of the heavenly gift ; and elfewhere of force That had efcaped the pollutions of the World through the Know- ledge of 3efus Chri, z Pet. 2. zo. All this is real, the tatting the good word real, the enlightening real, the partaking of the heavenly gift real, the efcaping the pollutions of the World real ; but the Apoftle faith in the 9th verfe, We expect better things of you, and things that do accompany Salvation; or things that have neceffarily falvation in them, things that whofoever bath them Mall certainly be faved : The graces of Temporaries are for fubftance true, but flightly rooted ; there are the purities of Grace, or the borders of the Kingdom of Heaven, force flafh- es of light or dawnings of Grace, but the Day -ftar doth not arife in their hearts; many are enlightened, tafte the good word; have fame delight in the Promifes, tafted of the heavenly Gift, apprehend it tweet to have Communion with God in Chriff, and taft the powers of the World to come, feel tome tranfports of Soul when they hear of the hopes of eternal Life, and may be brought to force partial Reformation, but that which is wanting is a deep radication, or a more firm inherency of thefe Graces in the Soul, and an habitual predominancy of theme motions and affe &ions over all other inclinations : for 'till it be fo, we cannot do any great fervice for God, or endure any tryal for his fake. Sóm'etimes true grace is defcribed by its deep radication, yam. a. zi. 'tis called an ingrafted word, 'Cis not fopiething tyed on, but ingrafted, the root of the mattter is within and fome- times 'Cis defcribed by its efficacy, Rom. 6. i7. Te have obeyed from the Heart the form of Doctrine delivered to you. But more efpecially I (hall Phew you, that a common work may goe far with refpect to the three Theological Graces, Faith, Hope and Charity, mentioned by the Apoftle, t Cor. 13. 13. Now abideth. Faith, Hope and Love : And again, t Thef. 5, 8. But let us who are of the day be fober, putting on the Breaft -plate of Faith and Love, and for an Helmet the hope of Salvation : Now a common work may go ve- ry far in all thefe Graces of Faith, Hope and Love, as here the Virgins feemed to believe the coming of Chriff, and went forth to meet him. I. Therefore I (hall Phew you what they may do as to Faith ; I (hall Phew what the Grace is, and how far they may go along with it : The Scripture fpeaketh fo- much of Faith, that we need to know what it is. Faith in its peculiar refpect works towards Chrift and Heaven : But take it in its general latitude, 'cis a firm and cordial affent to all fuch things that are revealed by God, as revealed by him. Let us explain this, here is the Object, things revealed by God as revealed by him ; then the Aft, 'Cis an affent ; the Adjun &s, 'tis a firm and cordial affent. For the Object in this defcription I confider it materially and formally, all things revealed by God whatfoever. All things neceffary to Salvation, Faith apprehends them diftinfiy, other things implicitely, that is, knows them in their general princi- ple. Few Chriftians know all the Doctrines contained in the Chriftian Religion, but they believe them in the general ; But now things neceffary to Salvation, I muff diftinály know them, as thofe that are called Articles .of the Creed, the Lords Prayer, the ten Commandments. Faith is an Affent to, and built upon a die vine teftimony, without any other reafon; whether, as to things pall, prcfent, or to come ; things pail, as the Creation of the World, Heb. r r. 3. By Faith we un- derfland the Worlds were created by the Word of God : If a man fhould hold the Creation of the World upon force other reafon that feemeth cogent unto him, and, not upon the difcovery of it in the Word, certainly 'tis not Faith whatever it be, for Faith affents to whatfoever is revealed by God. So for things prefenr, that God fitteth in Heaven, and Chriff at his right hand ; Stephen faw it by Vill- on and Extafie, but every Believer feeth it by Faith, which is the evidence of things

S E K M O NS upon the S E R M. I. things not feen as if with bodily eyes. So for things to come, as Chrifts coming to Judgment, yob; faw it in the light of Propl}pfie, Rev. 20. 1 2. I fa v the dead, both !Mall and great fraud before God ; and ;hey fee ir in the light of Scripture and the Pro- mife ; fu that you fee the Obje &s of Faith are things revealed by God, becaufe reveal- ed by him : If a man fhould believe the Chriftian Religion upon Tradition, or the current opinion where he liveth, 'tis not Faith but humane Credulity ; now the a& of Faith 'tis an affent, not knowledge but. acknowledgment : the under - flanding hath a double a &, apprehenfion or dijudication, it judgeth of the. truth of things apprehended, or apprehendeth the tenor of things, and then judgeth of the truth of them ; they are not enlightned in a way of Faith that are only able to talk of Heavenly things, but fuch as are perfwaded of the truth of. them : And then mark the Adjun &s,'tis a firm and Cordial affent. (1.) 'Tis a firm affent, and that excludeth many things from Faith, as light Cre- dulity : Prov. 14. 15. The fimple believeth every word. He that believeth every thing without fearch and ferious advertency, believeth nothing. And it excludeth bare non-contradi&ion. Many are thought to believe the Religion they live under, becaufe they do not queftion it : There can no more be Paid to believe, than Children are faid to believe the Q_ueftions and Anfwers of the Catechifm they have learned by rote. True Faith knoweth the certainty of thofe things wherein they have been in -: ftru&ed Lab: 1.4. And then it excludeth Conje&ure to be Faith, which is a lighter inclination of the mind to a thing as probable ; it may be fo, yet there is a fufpition to the contrary. Nay, it excludeth Opinion, which goeth.higher than Con- je&ure, but cometh fhort of Faith. Well now, thus far many goe ; there may be an owning of the true Orthodox Re- ligion, only out of'Cuftom, Chance, of Birth, Education, tradition of Anceftours ; they may talk much, as Parrots repeat mens words by rote only. There may be Convi &ions and Opinions about them, they may be perfwaded thofe things are true that are in the Word of God, and yet no firm affent. (a:) But to come nearer yet, the next Adjun&, 'tis a cordial and hearty affent, fuch as engageth the Heart to Chrift. We read in Scripture of believing with the Heart, Rom. so. 9. and believing with all the Heart, A&s 8. 37. Truths are propounded to us in the Scripture not only as true, but. good things, of great weight and moment, as well as certain. Believing is an hearty bufinefs ; now this cordial and hearty Affenc excludeth Hiftorical Faith, and Temporary Faith. Firfl, Hiftorical Faith, which refts in a naked fpeculation, or a fimple and naked affent to fuck things as are propounded in the Word of God : This confifteth in a meer Speculation of the Mind, without any change of the bent of the Will and Affe&íons. True Faith ever overcomes all contrary inclinations and motions, fo that Gods Intereft may prevail above them : Heb. 11.13. Being perfwaded of them, they embraced them. Thofe who have a meer hiftorical Faith, are, not excited to holy Living ; are rendred more knowing, not better : this is a real Faith in its kind. Si- mon Magus did really believe by the preaching 6f Philip, Alts 8. 13. 'twas not coun- terfeit, for 'tis faid he wondred. And chofe in John 2. 24. that believed in the Name of Chrift, but Chrill would not commit himfelf to them, for he knew all men. And no queftion the Devils do really believe, 3ames a. not only natural Truths, but Gofpel Truths. I know thou art the holy one of God..What a Confeffion is this out of the Devils mouth ! Therefore 'Lis a wrong to fay that unregenerate men do not believe. Becaufe this being the main,bufinels in hand, I will tell you why 'tis called Hiftorical Faith : Not from the Oble& of it, as if they only believed the Hifto- ries of the Scripture : No, they believe Promifes, Threarnings, Doarines, Precepts, Myfteries. But 'its called Hiftorical Faith, from the manner where ,ith'ris conver- sant about its Obje& : As we read Hiftories in which we are no way concerned, only for contemplation and Knowledge fake, not to make a Party in their Broils, or interpofe in their quarrels ; fo they rest in idle Speculations, which betters not the Pra &ice. Well now, this fpeculative affent they may have ; this Faith Both not only believe thole things that are true, but doth heartily and truely believe them.. Secondly, There is befides this, temporary Faith ; that is, fuch an affent as is accom- panyed with a Height and infuffrcient touch upon the Heart, called a talle, Heb. 6.4. fo that they do not only believe the Truths of the Gofpel, but are tickled with fome delight, and do infome meafure find their Hearts drawn off from wordly lufts and pra &ices ; but the Impreffion is not deep enough, nor the. Joy roeted enough to- counter

Ver. Id 2. xxvth Chapter of St. MATTHEW. 7 counterballance °all temptations to the contrary. They feem to have their hearts loofened from the World, and to preferre Chrift before the Creature, as long, as no Temptations do affault, or fenfual ObjeEs Rand up in any confiderable ftrength to intice them, but then they bewray their weaknefs. But that Faith that is íèrious and hearty, doth fo believe the Promifes of the Gofpel, as to feek Happinefs in them, to make it his bufinefs fo to believe the myfteries of our Redemption, as to build all his Comfort and Peace upon them ; fo believe the Commands of God as to frame his heart to obferve them : in Short, to improve every thing to the ufe of Holy Living. II. The next Theological Crace is Hope : Here was an expeaation.of the Bride- grooms coming as well as a belief of it : all Chriftians profefs that they expeEt Chrifi to come to Judgment, and many defire and hope to be entertained at the Nuptial -feaft as well as others, and hope to goe in with him into cceleftial Joyes : Now there may be much of this in temporaries, not only a bare Profeffion, but force real motions this way ; Oh how often are they preffed to keep on this joy and comfort ; Heb. 3.6. Whole houfe are we if we hold fall the Confidence and rejoy- cing of the hope firm to the end : And Heb. 3.14. For :ve are made partakers of Chrift, if we hold the beginning of our Confidence ftedfafl to the end : And to maintain it with all ferions diligence, Heb. 6. I. that it may grow into more certainty : But to evidence this to you, let us fee what Christian Elope is : It feems to be delcribed by the Apoftle, Rom. 2. 7. Thofè that feek for Life end Immortality by patient continuing in well doing ; or a Looking for the Mercy of God unto Eter- nal Life, íude 2r. Or more formally, a certain earneft or defirous expeaarion of bleffednefs promifed, in that way wherein 'tis promifed. We believe there is fuch a bleffednels, therefore wait with earneftnefs and patience. 'till it come to pats, and exercife our Selves with all diligence for the obtaining it. True hope ever quickened' our diligence, Ac . 24. ih. Arid herein do I exercife my felf, to have al- wayes a Conference void of offence towards God, and towards men : Molt Interpreters fay, Hereupon do I exercife my Jell ; he had fpoken of the hope of 'free', fo that 'twas upon the account of his hope he did ufe that diligence : But more plain- ly, Alto 26. 6, 7. Vnto ,th.ich hope our twelve Tribes fervino God diligently, hope to come: A man that hopeth for any thing, will earneftly purfúe it in the way where- in 'cis to be obtained, and follow his work clofe day and night : There is an Hope that is but a devout ¡loth; but the true Christian is lively and active, r `doh. 3. 3. He that bath this hope in him, purifieth himfelf as Chrift is pure : Ignorant Peo- ple fay they hope well, that he that made them shall lave them, but live as if they fled from Heaven and Salvation ; but the true hope encourageth us to hold on our courfe with diligence and chearfulnefs, netwithftanding the troubles and difficulties, and temptations we meet with in the way to it : They make it their confiant work and bufinefs ; now they that are unrenewed may go far in hope, efpecially when they are under the Initial work of the Spirit ; they may have not only the carelefs mans hope, which is a fleight and fuperficial hope, which groweth upon them they know not how, without any warrant or ground ; nor a dead and cold hope, which is the fruit of Opinion, a lode and fond conjeaure rather than a certain expeEtation ; but an Hope that bath force Life in it ; nor the Prefumers hope, which is a lazy loytering Hope, that fevered] the end from the means, but may have forne lively rafts, which for a while lets them a work in the fpiritual life ; but the fault is, 'tis not fo fixed as it fhould be, neither loth it beget in us that confiant affduous labour, ferioufnefs andSelfdenyai, but enough to keep up a blazing Profeffion, but doth not make them fó earnest for the Poffeffion of what they hope for. III. The third Theological Grace is Love or Charity, Love to God, and love to our Neighbour : there is fomewhat of both here ; they were well affected to the Bridegroom, they went forth to meet and carry Lamps before him, for his Ho- nour as well as Light ; and they went in confort and company with their fellow - Virgins : So Some are fo well affe&ed to the wayes of God, as to make Profef- Bon of them to the People of God, fo as to walk with them. But let me (peak of Love to God ; Love to God is not a fellow-like familiarity, but ready fitb- jeEtion to his Laws : If ye love me, keep my Commandements, John 14. t 5. and a yob. 5.3. For this is Love, that we keep his Comtttndments : Now they may fo far do this, as to make Profeffion of the wayes of God, and walk blamelefs.rn them as to

S SERMONS upon the S E R M. I. to men, yet ftrangers to Heart mortification, and a true prefererìe of God in the Soul. The knowledge of Chrift may make men cleanfe their external Converfati- ons, but live in fecret love with fome lifts which they ferve in a more cleanly man- ner. They love Happinefs more than Holinefs, they love God but do little for him. Labour and Love are often Spoken of; they have not that a&ive and ferious dili- gence that is commanded in doing the things that pleafe God. Then for Love to the Brethren, they may magnifie the People of God, 4th 5. s 3. joyn with them, and do many offices of Love for them ; but the Heart needs to be purified, before there can be that unfeigned love to the Brethren, r Pet. a. 22. And 'tis not cafe to hold on in the wayes of God in all Conditions. There are many fins contrary to the grace of Love, pride, envy, £elf - feeking, felf -love, wrath : it muff be fuch a Love as floweth from holy Principles, and breaketh out in real performances : And this to be carryed out in a Chriftian manner, will be found very hard to doe. 2: Second Reafon, Though a common work may go far, 'tis not likely to bold out : Their Lamps went out, and they had no Veffels to fupply them. Notwithftanding the fudden pangs and fervours, and forward Profeffion of Temporaries, yet ufually they fail in the iffue : they believe for a while, Luke 8. 13. and hope for a while: Col. a. 23. If ye continue Ftedfaii, and be not moved from the Hope of the Gospel: Love for a while, Matth. 24. 12. The Love of many £hall wax cold ; and good reason, part- ly, becaufe they have not the grace to which the Promife of Perfeverance is made : There is Doming perfeverantia, there is fuch a thing as the gift of Perfeverance, and 'tis .allured by Promise to fpecial raving Grace. Now they that have not this radi- cated fiate of Grace, have not this Promise ; for Chrift faith, John 4. 14. The Wa- ter that I £hall give him, /ball be a well of water fpringing up to eternal Life : A Crufe may fail, a Bucket emptied, a Pond dryed up, but a Fountain is ever flowing and never dryed up : Therefore David prayeth, Let my Heart be found in thy Stata`es; that I be not afhamed. When the Heart is not found before God, diforders break out before men, and many that make a fair thew for a while, afterward fhipwrack themfelves, and all their Credit for Godlinefs. And partly, Becaulè where the Heart is not thoroughly converted to God, evermore fòmé temporal good thing lyeth too clofe to the heart, and hath a deeper rooting there than Grace can have. And these bafe and carnal delights will in time prevail over the Intereft God hath in the Heart. Heb. i a. r 3. That which is lame, is. foon turned out of the:way. De mas bath forfaken us, and embraced the present World. Men of an unfound Heart have fome temptation or other that carryeth them quite off from God ; as old Eli fell and brake his Neck, fo they break the neck of their Profeffion. 3. Third Reafon, Why many that are Virgins come short of the Nuptial Feaft, becaufe if they should hold out a confiant Profeffion, it will not be enough to qualifie them for Heaven and everlaFting Happinefs. 'Tis poffible an unrenewed man may never fall from his Profeffion, yet he can bring nothing to perfe&ion. Luke 8. 13. The Stony ground fell from their profeffion, but theThorny ground brought nothing to perfe ion. All are not exposed to great Tryals ; Oh t nothing but a real Convey- lion will qualifie us for the Kingdom of Heaven. The foolifh Virgins cafe was as fair and as good as the other, till the Bridegroom came. Matth. r8. 3. Except ye be converted, and become as little Children, ye cannot enter into the Dingdom of Heaven: The Sentence is abfolute and peremptory. So 7oh. 3. 3. Except a man be born again, he cannot fee the IQngdono of God. Nothing lets than renewing Grace will ferve the turn : Be a man in appearance better or worfe, a grols Sinner, or a painted Phari- fee, a hopefull beginner, or one of long standing, except ye be born again, ye can- not fee the Kingdom of God. r. 4Jfe, Is to /hew, how far from Salvation fame are, if thole that have fome kind of Faith, and Hope, and Love, may come short : As for inftance, First; All .praetical Atheifts, and Infidels, that Scoff at Chrifis coming : 2 Pet. 3. 3, 4. In the last dayes there £hall come fcoffers, walking after their .own lofts, faring, Where if the pro. mire of hie coming ? Some that they may fin the more securely; queftion the fecond coming of Chrift, or banish out of their Hearts the thoughts of the day of Judge- ment. Many, that went out to meet the Bridegroom, yet were foolifh Virgins, and ,were shut out. Secondly Flagitious perlons, or fcandalous Sinners, that neither refpeft Chrift nor his people, that make no 'hew nor preparation, are neither Virgins, nor