The parable of the ten virgins in a sermon preached before Her Royal Highness Princess Ann of Denmark at Tunbridge-Wells, September the 2d, 1688 / by John Lord Archbishop of Canterbury.
and went forth to meet the Bridegroom. And five of them were wise, and five were foolish, &c. MY design at present is to explain this Parable, and to make such Observations upon it as seem most naturally and without squeezing the Parable to spring from it:
and went forth to meet the Bridegroom. And five of them were wise, and five were foolish, etc. MY Design At present is to explain this Parable, and to make such Observations upon it as seem most naturally and without squeezing the Parable to spring from it:
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By the Kingdom of Heaven is meant the state and condition of things under the Gospel; By the ten Virgins, those who embraced the Profession of it, which is here represented by their taking their Lamps and going forth to meet the Bridegroom:
By the Kingdom of Heaven is meant the state and condition of things under the Gospel; By the ten Virgins, those who embraced the Profession of it, which is Here represented by their taking their Lamps and going forth to meet the Bridegroom:
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and being thus firmly rooted in it, did bring forth the fruits of the Spirit and abound in the Graces and Virtues of a good life, These are the wise Virgins: But those who either deserted this Profession,
and being thus firmly rooted in it, did bring forth the fruits of the Spirit and abound in the Graces and Virtues of a good life, These Are the wise Virgins: But those who either deserted this Profession,
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And that this is the true difference between them will appear, if we consider how the Parable represents them, vers. 3, 4. They that were foolish took their Lamps,
And that this is the true difference between them will appear, if we Consider how the Parable represents them, vers. 3, 4. They that were foolish took their Lamps,
And therefore the difference between the wise and foolish Virgins did not, as some have imagin'd, consist in this, that the wise Virgins had Oyl, but the foolish had none;
And Therefore the difference between the wise and foolish Virgins did not, as Some have imagined, consist in this, that the wise Virgins had Oil, but the foolish had none;
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as the wise had done, who besides the Oyl that was in their Lamps carried likewise a Reserve in some other Vessel, for a continual supply of the Lamp, as there should be occasion;
as the wise had done, who beside the Oil that was in their Lamps carried likewise a Reserve in Some other Vessel, for a continual supply of the Lamp, as there should be occasion;
as the foolish Virgins also had done, for they both had their Lamps lighted; but they likewise persever'd in that Profession, and brought forth fruits answerable to it.
as the foolish Virgins also had done, for they both had their Lamps lighted; but they likewise persevered in that Profession, and brought forth fruits answerable to it.
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For by Oyl in their Lamps and the first lighting of them, which was common to them both, is meant that solemn Profession of Faith and Repentance which all Christians make in Baptism: By that farther supply of Oyl, which the wise Virgins only took care to provide, is signified our constancy and perseverance in this Profession, together with the fruits of the Spirit,
For by Oil in their Lamps and the First lighting of them, which was Common to them both, is meant that solemn Profession of Faith and Repentance which all Christians make in Baptism: By that farther supply of Oil, which the wise Virgins only took care to provide, is signified our constancy and perseverance in this Profession, together with the fruits of the Spirit,
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and the improvement of the Grace received in Baptism by the practice and exercise of all the Graces and Virtues of a good life whereby men are fitted and prepar'd for Death and Judgment, which are here represented to us by the coming of the Bridegroom.
and the improvement of the Grace received in Baptism by the practice and exercise of all the Graces and Virtues of a good life whereby men Are fitted and prepared for Death and Judgement, which Are Here represented to us by the coming of the Bridegroom.
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First, I observe the charitable Decorum which our B. Saviour keeps in this as well as in the rest of his Parables; as if He would fain suppose and hope, that among those who enjoy the Gospel and make profession of it, the number of them that are truly good is equal to those that are bad.
First, I observe the charitable Decorum which our B. Saviour keeps in this as well as in the rest of his Parables; as if He would fain suppose and hope, that among those who enjoy the Gospel and make profession of it, the number of them that Are truly good is equal to those that Are bad.
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For our B. Saviour here represents the whole number of the Professors of Christianity by ten Virgins, the half whereof the Parable seems to suppose to be truly and really good,
For our B. Saviour Here represents the Whole number of the Professors of Christianity by ten Virgins, the half whereof the Parable seems to suppose to be truly and really good,
and to persevere in goodness to the end, vers. 1, 2. Then shall the Kingdom of Heaven be likened unto ten Virgins, which took their Lamps and went forth to meet the Bridegroom:
and to persevere in Goodness to the end, vers. 1, 2. Then shall the Kingdom of Heaven be likened unto ten Virgins, which took their Lamps and went forth to meet the Bridegroom:
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And this is in a very lively manner represented to us in the description of the foolish Virgins, who had provided no supply of Oyl in their Vessels, and when the Bridegroom was coming would have furnish'd themselves by borrowing or buying of others, vers. 8, 9, 10. Thirdly, I observe, That even the better sort of Christians are not careful and watchful as they ought to prepare themselves for Death and Judgment:
And this is in a very lively manner represented to us in the description of the foolish Virgins, who had provided no supply of Oil in their Vessels, and when the Bridegroom was coming would have furnished themselves by borrowing or buying of Others, vers. 8, 9, 10. Thirdly, I observe, That even the better sort of Christians Are not careful and watchful as they ought to prepare themselves for Death and Judgement:
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Fourthly, I observe further, how little is to be done by us, to any good purpose, in this great work of Preparation, when it is deferr'd and put off to the last.
Fourthly, I observe further, how little is to be done by us, to any good purpose, in this great work of Preparation, when it is deferred and put off to the last.
Thus the foolish Virgins did, and what a sad confusion and hurry they were in we may see vers. 6, 7, 8, 9. And at midnight there was a cry made, Behold! the Bridegroom cometh;
Thus the foolish Virgins did, and what a sad confusion and hurry they were in we may see vers. 6, 7, 8, 9. And At midnight there was a cry made, Behold! the Bridegroom comes;
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It was only the foolish Virgins that had entertain'd this foolish conceit, that there might be an over-plus of Grace and Merit in others sufficient to supply their want:
It was only the foolish Virgins that had entertained this foolish conceit, that there might be an overplus of Grace and Merit in Others sufficient to supply their want:
All these Observations seem to have some fair and probable foundation in some part or other of this Parable; and most of them, I am sure, are agreeable to the main scope and intention of the whole.
All these Observations seem to have Some fair and probable Foundation in Some part or other of this Parable; and most of them, I am sure, Are agreeable to the main scope and intention of the Whole.
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First, I observe the charitable Decorum which our B. Saviour keeps in this, as well as in the rest of his Parables; as if he would fain suppose and hope, that among those who enjoy the Gospel and make Prof•ssion of it, the number of those who make a firm and sincere Profession of it,
First, I observe the charitable Decorum which our B. Saviour keeps in this, as well as in the rest of his Parables; as if he would fain suppose and hope, that among those who enjoy the Gospel and make Prof•ssion of it, the number of those who make a firm and sincere Profession of it,
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I shall only take notice, that our B. Saviour in this Parable represents the whole number of the Professors of Christianity by ten Virgins, the half of which the Parable seems to suppose to have sincerely embraced the Christian Profession, and to have persever'd therein to the last;
I shall only take notice, that our B. Saviour in this Parable represents the Whole number of the Professors of Christianity by ten Virgins, the half of which the Parable seems to suppose to have sincerely embraced the Christian Profession, and to have persevered therein to the last;
And this Decorum our B. Saviour seems carefully to observe in his other Parables: As in the Parable of the Prodigal, Luke 15. where for one Son that left his Father,
And this Decorum our B. Saviour seems carefully to observe in his other Parables: As in the Parable of the Prodigal, Lycia 15. where for one Son that left his Father,
He that had five Talents committed to him made them five more, and he that had two gained other two; and only he that had but one Talent, hid it in the earth, and made no improvement of it.
He that had five Talents committed to him made them five more, and he that had two gained other two; and only he that had but one Talon, hid it in the earth, and made no improvement of it.
And in the Parable which I am now upon, the number of the Professors of Christianity, who took care to fit and prepare themselves for the coming of the Bridegroom, is supposed equal to the number of those who did not.
And in the Parable which I am now upon, the number of the Professors of Christianity, who took care to fit and prepare themselves for the coming of the Bridegroom, is supposed equal to the number of those who did not.
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so as to exclude out of its Communion the far greatest part of the Professors of Christianity; that on the contrary, we should enlarge the Kingdom of Christ as much as we can,
so as to exclude out of its Communion the Far greatest part of the Professors of Christianity; that on the contrary, we should enlarge the Kingdom of christ as much as we can,
and extend our charity to all Churches and Christians, of what Denomination soever, as far as regard to Truth and to the foundations of the Christian Religion will permit us to believe and hope well of them;
and extend our charity to all Churches and Christians, of what Denomination soever, as Far as regard to Truth and to the foundations of the Christian Religion will permit us to believe and hope well of them;
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And partly to reprove the uncharitableness of the Jews, who positively excluded all the rest of Mankind, besides themselves, from all hopes of Salvation.
And partly to reprove the uncharitableness of the jews, who positively excluded all the rest of Mankind, beside themselves, from all hope's of Salvation.
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as not only to shut out all the Reform'd Part of the Western Church, almost equal in number to themselves, from all hopes of Salvation under the notion of Hereticks; but likewise to un-church all the other Churches of the Christian World, which are of much greater extent and number than themselves, that do not own subjection to the Bishop of Rome: And this they do, by declaring it to be of necessity to Salvation for every Creature to be subject to the Roman Bishop.
as not only to shut out all the Reformed Part of the Western Church, almost equal in number to themselves, from all hope's of Salvation under the notion of Heretics; but likewise to unchurch all the other Churches of the Christian World, which Are of much greater extent and number than themselves, that do not own subjection to the Bishop of Room: And this they do, by declaring it to be of necessity to Salvation for every Creature to be Subject to the Roman Bishop.
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which was the very Schism of the Donatists. And in this they are so positive, that the Learned men of that Church, in their Disputes and Writings, are much more inclinable to believe the Salvation of Heathens to be possible;
which was the very Schism of the Donatists. And in this they Are so positive, that the Learned men of that Church, in their Disputes and Writings, Are much more inclinable to believe the Salvation of heathens to be possible;
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but of one of the greatest and most essential Vertues of the Christian Religion, I mean Charity, I doubt they have the least share of any Christian Church this day in the World.
but of one of the greatest and most essential Virtues of the Christian Religion, I mean Charity, I doubt they have the least share of any Christian Church this day in the World.
Secondly, I observe, not from any particular circumstance, but from the main Scope and design of this Parable, How very apt a great part of Christians are to neglect this great concernment of their Souls, viz. a careful and due preparation for another World;
Secondly, I observe, not from any particular circumstance, but from the main Scope and Design of this Parable, How very apt a great part of Christians Are to neglect this great concernment of their Souls, viz. a careful and due preparation for Another World;
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And this is in a very lively manner represented to us in the description of the foolish Virgins, who had provided no supply of Oyl in their Vessels, and when the Bridegroom was coming would have furnish'd themselves by borrowing or buying of others, vers. 8, 9, 10. They contented themselves with having their Lamps lighted at their first setting out to meet the Bridegroom, that is, with their being admitted into the Profession of Christianity by Baptism, but either were not stedfast in this Profession, or were not careful to adorn it with the Graces and Vertues of a good life.
And this is in a very lively manner represented to us in the description of the foolish Virgins, who had provided no supply of Oil in their Vessels, and when the Bridegroom was coming would have furnished themselves by borrowing or buying of Others, vers. 8, 9, 10. They contented themselves with having their Lamps lighted At their First setting out to meet the Bridegroom, that is, with their being admitted into the Profession of Christianity by Baptism, but either were not steadfast in this Profession, or were not careful to adorn it with the Graces and Virtues of a good life.
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and bridling their tongues, and practising all those duties which are comprehended in those two great Commandments of the Love of God and of our Neighbour: They would fain gain the favour of God,
and bridling their tongues, and practising all those duties which Are comprehended in those two great commandments of the Love of God and of our Neighbour: They would fain gain the favour of God,
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and make their calling and election sure, by some easier way than by giving all diligence to add to their Faith and Knowledge the Graces and Vertues of a good life.
and make their calling and election sure, by Some Easier Way than by giving all diligence to add to their Faith and Knowledge the Graces and Virtues of a good life.
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For the plain truth of the matter is, men had rather that Religion should be any thing than what indeed it is, viz. the thwarting and crossing of their vicious inclinations, the curing of their evil and corrupt affections, the due care and government of their unruly appetites and passions, the sincere endeavour and the constant practice of all holiness and virtue in their lives:
For the plain truth of the matter is, men had rather that Religion should be any thing than what indeed it is, viz. the thwarting and crossing of their vicious inclinations, the curing of their evil and corrupt affections, the due care and government of their unruly appetites and passion, the sincere endeavour and the constant practice of all holiness and virtue in their lives:
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and rather than amend and reform their wicked lives, they would be contented to make an honourable amends and compensation to Almighty God in some other way.
and rather than amend and reform their wicked lives, they would be contented to make an honourable amends and compensation to Almighty God in Some other Way.
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By this means, and upon this false Principle, Religion hath ever been apt to degenerate both among Jews and Christians, into external and little observances,
By this means, and upon this false Principle, Religion hath ever been apt to degenerate both among jews and Christians, into external and little observances,
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and, in a word, into infinite Superstitions of one kind or other, and an arrogant conceit of the extraordinary righteousness and merit of these things:
and, in a word, into infinite Superstitions of one kind or other, and an arrogant conceit of the extraordinary righteousness and merit of these things:
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and have treated Him in so insolent a manner, by their Doctrine of the Merit of their Devotions and good Works, as if God were as much beholden to them for their service and obedience, as they are to Him for the reward of them;
and have treated Him in so insolent a manner, by their Doctrine of the Merit of their Devotions and good Works, as if God were as much beholden to them for their service and Obedience, as they Are to Him for the reward of them;
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and that obedience to what he commands is better and more acceptable to him than any other sacrifice that we can offer, which he hath not required at our hands:
and that Obedience to what he commands is better and more acceptable to him than any other sacrifice that we can offer, which he hath not required At our hands:
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Thirdly, I observe that even the better and more considerate sort of Christians are not so careful and watchful as they ought to prepare themselves for Death and Judgment; whilst the Bridegroom tarried, they all slumbered and slept.
Thirdly, I observe that even the better and more considerate sort of Christians Are not so careful and watchful as they ought to prepare themselves for Death and Judgement; while the Bridegroom tarried, they all slumbered and slept.
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Even the Disciples of our Saviour, whilst he was yet personally present with them, and after a particular charge given them from his own mouth, Watch and pray lest ye enter into temptation;
Even the Disciples of our Saviour, while he was yet personally present with them, and After a particular charge given them from his own Mouth, Watch and pray lest you enter into temptation;
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so as to give the Devil an advantage and to lye open to temptation, for want of a continual guard upon himself? But then the difference between the wise and foolish Virgins was this, that tho they both slept, yet the wise did not let their Lamps go out;
so as to give the devil an advantage and to lie open to temptation, for want of a continual guard upon himself? But then the difference between the wise and foolish Virgins was this, that though they both slept, yet the wise did not let their Lamps go out;
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Their Lamps might burn dim for want of continual trimming, but they had Oyl in their Vessels to supply their Lamps, which the foolish Virgins had taken no care to provide.
Their Lamps might burn dim for want of continual trimming, but they had Oil in their Vessels to supply their Lamps, which the foolish Virgins had taken no care to provide.
But surely the greatest wisdom of all is to maintain a continual watchfulness, that so we may not be surpriz'd by the coming of the Bridegroom, and be in a confusion when Death or Judgment shall overtake us.
But surely the greatest Wisdom of all is to maintain a continual watchfulness, that so we may not be surprised by the coming of the Bridegroom, and be in a confusion when Death or Judgement shall overtake us.
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And blessed are those Servants, and wise indeed, whose Lamps always burn bright, and whom the Bridegroom when he comes shall find watching and in a fit posture and preparation to meet Him.
And blessed Are those Servants, and wise indeed, whose Lamps always burn bright, and whom the Bridegroom when he comes shall find watching and in a fit posture and preparation to meet Him.
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Fourthly, I observe likewise, how little is to be done by us, to any good purpose, in this great work of Preparation, when it is deferr'd and put off to the last.
Fourthly, I observe likewise, how little is to be done by us, to any good purpose, in this great work of Preparation, when it is deferred and put off to the last.
And thus the foolish Virgins did, but what a sad confusion and hurry they were in at the sudden coming of the Bridegroom, when they were not only asleep, but when after they were awaken'd they found themselves altogether unprovided of that which was necessary to trim their Lamps and to put them in a posture to meet the Bridegroom: When they wanted that which was necessary at that very instant,
And thus the foolish Virgins did, but what a sad confusion and hurry they were in At the sudden coming of the Bridegroom, when they were not only asleep, but when After they were awakened they found themselves altogether unprovided of that which was necessary to trim their Lamps and to put them in a posture to meet the Bridegroom: When they wanted that which was necessary At that very instant,
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I say, what a tumult and confusion they were in, being thus surpriz'd, the Parable represents to us at large, vers. 6, 7, 8, 9. and at midnight there was a cry made, Behold!
I say, what a tumult and confusion they were in, being thus surprised, the Parable represents to us At large, vers. 6, 7, 8, 9. and At midnight there was a cry made, Behold!
And such is the Case of those who put off their Repentance and Preparation for another World, till they are surpriz'd by Death or Judgment; for it comes all to one in the issue, which of them it be.
And such is the Case of those who put off their Repentance and Preparation for Another World, till they Are surprised by Death or Judgement; for it comes all to one in the issue, which of them it be.
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The Parable indeed seems more particularly to point at our Lord's coming to Judgment, but the case is much the same as to those who are surpriz'd by sudden Death; such as gives them but little,
The Parable indeed seems more particularly to point At our Lord's coming to Judgement, but the case is much the same as to those who Are surprised by sudden Death; such as gives them but little,
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if the general Judgment of the World should come upon us on the sudden, to meet that great Judge at his coming, if we have made no preparation for it before that time? What shall we then be able to do, in that great and universal consternation,
if the general Judgement of the World should come upon us on the sudden, to meet that great Judge At his coming, if we have made no preparation for it before that time? What shall we then be able to do, in that great and universal consternation,
When the Heavens shall be shrivel'd up as a Scroll when it is roll'd together, and the Earth shall be toss'd from its Center, and every Mountain and Island shall be removed? What thoughts can the wisest men then have about them, in the midst of so much noise and terror? Or if they could have any, what time will there then be to put them in execution? when they shall see the Angel, that standeth upon the Sea and upon the Earth, lifting up his hand to Heaven and swearing by Him that liveth for ever and ever that Time shall be no longer;
When the Heavens shall be shriveled up as a Scroll when it is rolled together, and the Earth shall be tossed from its Centre, and every Mountain and Island shall be removed? What thoughts can the Wisest men then have about them, in the midst of so much noise and terror? Or if they could have any, what time will there then be to put them in execution? when they shall see the Angel, that Stands upon the Sea and upon the Earth, lifting up his hand to Heaven and swearing by Him that lives for ever and ever that Time shall be no longer;
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as this dreadful Day is described Rev. 10. 5, 6. and chap. 6. 15. where Sinners are represented at the Appearance of this Great Judge, not as flying to God in hopes of mercy,
as this dreadful Day is described Rev. 10. 5, 6. and chap. 6. 15. where Sinners Are represented At the Appearance of this Great Judge, not as flying to God in hope's of mercy,
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For the Great Day of his wrath is come, and who shall be able to stand? The biggest and the boldest Sinners that ever were upon Earth, shall then flee from the face of Him whom they have so often blasphemed and denied;
For the Great Day of his wrath is come, and who shall be able to stand? The biggest and the Boldest Sinners that ever were upon Earth, shall then flee from the face of Him whom they have so often blasphemed and denied;
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and shall so far despair of finding mercy with Him in that Day, who would sue to Him for it no sooner, that they shall address themselves to the Mountains and Rocks, as being more pitiful and exorable than He; to hide them from the face of Him that sitteth on the Throne,
and shall so Far despair of finding mercy with Him in that Day, who would sue to Him for it no sooner, that they shall address themselves to the Mountains and Rocks, as being more pitiful and exorable than He; to hide them from the face of Him that Sitteth on the Throne,
From the wrath of the Lamb, to signify to us that nothing is more terrible than Meekness and Patience when they are throughly provok'd and turn'd into Fury.
From the wrath of the Lamb, to signify to us that nothing is more terrible than Meekness and Patience when they Are thoroughly provoked and turned into Fury.
And the Case of a dying Sinner, who would take no care in the time of his Life and Health to make preparation for another World, is not much more hopeful and comfortable. For alas!
And the Case of a dying Sinner, who would take no care in the time of his Life and Health to make preparation for Another World, is not much more hopeful and comfortable. For alas!
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With what heart can he set about so great a Work, for which there is so little time? With what face can he apply himself to God in this extremity, whom he hath so disdainfully neglected all the days of his Life? And how can he have the confidence to hope, that God will hear his cries and regard his tears that are forc'd from him in this day of his necessity? when he is conscious to himself that in that long day of God's Grace and Patience he turned a deaf ear to all his merciful invitations,
With what heart can he Set about so great a Work, for which there is so little time? With what face can he apply himself to God in this extremity, whom he hath so disdainfully neglected all the days of his Life? And how can he have the confidence to hope, that God will hear his cries and regard his tears that Are forced from him in this day of his necessity? when he is conscious to himself that in that long day of God's Grace and Patience he turned a deaf ear to all his merciful invitations,
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In a word how can he who would not know, in that his Day, the things which belonged to his peace, expect any other but that they should now be for ever hid from his eyes, which are ready to be clos'd in utter darkness?
In a word how can he who would not know, in that his Day, the things which belonged to his peace, expect any other but that they should now be for ever hid from his eyes, which Are ready to be closed in utter darkness?
I will not pronounce any thing concerning the impossibility of a death-bed Repentance: But I am sure that it is very difficult, and I believe very rare.
I will not pronounce any thing Concerning the impossibility of a deathbed Repentance: But I am sure that it is very difficult, and I believe very rare.
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I mean that of the penitent Thief upon the Cross: And the circumstances of his Case are so peculiar and extraordinary, that I cannot see that it affords any ground of hope and encouragement to men in ordinary Cases.
I mean that of the penitent Thief upon the Cross: And the Circumstances of his Case Are so peculiar and extraordinary, that I cannot see that it affords any ground of hope and encouragement to men in ordinary Cases.
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We are not like to suffer in the company of the Son of God and of the Saviour of the World; and if we could do so, it is not certain that we should behave our selves towards Him so well as the penitent Thief did,
We Are not like to suffer in the company of the Son of God and of the Saviour of the World; and if we could do so, it is not certain that we should behave our selves towards Him so well as the penitent Thief did,
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And the Parable in the Text is so far from giving any encouragement to a Death-bed Repentance and Preparation, that it rather represents their Case as desperate who put off their Preparation to that Time.
And the Parable in the Text is so Far from giving any encouragement to a Deathbed Repentance and Preparation, that it rather represents their Case as desperate who put off their Preparation to that Time.
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How ineffectual all that the foolish Virgins could do at that time did in the conclusion prove, is set forth to us at large in the Parable; They wanted Oyl, but could neither borrow nor buy it:
How ineffectual all that the foolish Virgins could do At that time did in the conclusion prove, is Set forth to us At large in the Parable; They wanted Oil, but could neither borrow nor buy it:
First they apply themselves to the wise Virgins, for a share in the over-plus of their Graces and Virtues; the foolish said unto the wise, give us of your Oyl for our Lamps are gone out;
First they apply themselves to the wise Virgins, for a share in the overplus of their Graces and Virtues; the foolish said unto the wise, give us of your Oil for our Lamps Are gone out;
And then they are represented as ironically sending the foolish Virgins to some famous Market where this Oyl was pretended to be sold; go ye rather to them that sell and buy for your selves:
And then they Are represented as ironically sending the foolish Virgins to Some famous Market where this Oil was pretended to be sold; go you rather to them that fell and buy for your selves:
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And as dying and desperate persons are apt to catch at every twig, and when they can see no hopes of being saved, are apt to believe every one that will give them any;
And as dying and desperate Persons Are apt to catch At every twig, and when they can see no hope's of being saved, Are apt to believe every one that will give them any;
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You see how little, or rather no encouragement at all there is from any the least circumstance in this Parable, for those who have delay'd their Preparation for another World till they be overtaken by Death or Judgment, to hope by any thing that they can then do, by any importunity which they can then use, to gain admission into Heaven.
You see how little, or rather no encouragement At all there is from any the least circumstance in this Parable, for those who have delayed their Preparation for Another World till they be overtaken by Death or Judgement, to hope by any thing that they can then do, by any importunity which they can then use, to gain admission into Heaven.
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It was only the foolish Virgins that in the time of their extremity, and when they were conscious that they wanted that which was absolutely necessary to qualify them for admission into Heaven, who had entertain'd this idle Conceit that there might be an overplus of Grace and Merit in others suff•cient to supply their want:
It was only the foolish Virgins that in the time of their extremity, and when they were conscious that they wanted that which was absolutely necessary to qualify them for admission into Heaven, who had entertained this idle Conceit that there might be an overplus of Grace and Merit in Others suff•cient to supply their want:
And yet this Conceit of the foolish Virgins, as absurd as it is, hath been taken up in good earnest by a grave Matron, who gives out her self to be the Mother and Mistress of all Churches, and the only infallible Oracle of Truth, I mean the Church of Rome, whose avowed Doctrine it is, that there are some Persons so excellently good that they may do more than needs for their own Salvation:
And yet this Conceit of the foolish Virgins, as absurd as it is, hath been taken up in good earnest by a grave Matron, who gives out her self to be the Mother and Mistress of all Churches, and the only infallible Oracle of Truth, I mean the Church of Room, whose avowed Doctrine it is, that there Are Some Persons so excellently good that they may do more than needs for their own Salvation:
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that then they may go to work again for their Friends, and begin a new Score; and from that time forwards may put the Surplusage of their good Works as a Debt upon God, to be laid up in the Publick Treasury of the Church, as so many Bills of Credit which the Pope by his Pardons and Indulgences may dispense,
that then they may go to work again for their Friends, and begin a new Score; and from that time forward may put the Surplusage of their good Works as a Debt upon God, to be laid up in the Public Treasury of the Church, as so many Bills of Credit which the Pope by his Pardons and Indulgences may dispense,
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To which they have added a further supply of Grace, if there should be any need of it, by the Sacrament of extreme Vnction, never heard of in the Christian Church for many Ages;
To which they have added a further supply of Grace, if there should be any need of it, by the Sacrament of extreme Unction, never herd of in the Christian Church for many Ages;
And thus by one Device or other they have enervated the Christian Religion to that degree, that it hath almost quite lost its true virtue and efficacy upon the hearts and lives of men:
And thus by one Device or other they have enervated the Christian Religion to that degree, that it hath almost quite lost its true virtue and efficacy upon the hearts and lives of men:
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And, instead of the real fruits of Goodness and Righteousness, it produceth little else but Superstition and Folly; or if it produce any real Virtues, yet even the virtue of those Virtues is in a great measure spoil'd by their arrogant pretences of Merit and Super-erogation, and is render'd insignificant to themselves by their insolent carriage and behaviour towards God.
And, instead of the real fruits of goodness and Righteousness, it Produceth little Else but Superstition and Folly; or if it produce any real Virtues, yet even the virtue of those Virtues is in a great measure spoiled by their arrogant pretences of Merit and Supererogation, and is rendered insignificant to themselves by their insolent carriage and behaviour towards God.
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Sixthly and lastly, if we could suppose any Persons to be so overgrown with Goodness, as to have more than needs to qualify them for the Reward of eternal Life;
Sixthly and lastly, if we could suppose any Persons to be so overgrown with goodness, as to have more than needs to qualify them for the Reward of Eternal Life;
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Indeed our B. Saviour hath merited for us all the Reward of eternal Life, upon the Conditions of Faith and Repentance and Obedience: But the infinite Merit of his Obedience and Sufferings will be of no benefit and advantage to us,
Indeed our B. Saviour hath merited for us all the Reward of Eternal Life, upon the Conditions of Faith and Repentance and obedience: But the infinite Merit of his obedience and Sufferings will be of no benefit and advantage to us,
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So St. John tells us, and warns us to beware of the contrary Conceit, Little children, let no man deceive you, he that doth righteonsness is righteous, even as He is righteous.
So Saint John tells us, and warns us to beware of the contrary Conceit, Little children, let no man deceive you, he that does righteousness is righteous, even as He is righteous.
If we do sincerely endeavour to please God and to keep his commandments in the general course of a holy and virtuous Life, the Merit of Christ's perfect Obedience and Sufferings will be available with God for the acceptance of our sincere though but imperfect Obedience. But if we take no care to be righteous and good our-selves, the perfect righteousness of Christ will do us no good;
If we do sincerely endeavour to please God and to keep his Commandments in the general course of a holy and virtuous Life, the Merit of Christ's perfect obedience and Sufferings will be available with God for the acceptance of our sincere though but imperfect obedience. But if we take no care to be righteous and good ourselves, the perfect righteousness of christ will do us no good;
And the holiest man that ever was upon Earth can no more assign and make over his Righteousness, or Repentance, or any part of either, to another that wants it,
And the Holiest man that ever was upon Earth can no more assign and make over his Righteousness, or Repentance, or any part of either, to Another that Wants it,
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than a man can bequeath his Wisdom, or Learning to his Heir, or his Friend: No more than a sick man can be restored to Health by virtue of the ▪ Physick which another man hath taken.
than a man can Bequeath his Wisdom, or Learning to his Heir, or his Friend: No more than a sick man can be restored to Health by virtue of the ▪ Physick which Another man hath taken.
Let no man therefore think of being good by a Deputy, that cannot be contented to be happy and to be saved the same way, that is, to go to Hell and to be tormented there in Person, and to go to Heaven and be admitted into that Place of Bliss only by Proxy. So that these good Works with a hard name, and the making over the Merit of them to others, have no manner of foundation either in Scripture or Reason, but are all mere Fancy and Fiction in Divinity.
Let no man Therefore think of being good by a Deputy, that cannot be contented to be happy and to be saved the same Way, that is, to go to Hell and to be tormented there in Person, and to go to Heaven and be admitted into that Place of Bliss only by Proxy. So that these good Works with a hard name, and the making over the Merit of them to Others, have no manner of Foundation either in Scripture or Reason, but Are all mere Fancy and Fiction in Divinity.
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The Inference from all this shall be the application which our Saviour makes of this Parable, Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh;
The Inference from all this shall be the application which our Saviour makes of this Parable, Watch Therefore, for you know neither the day nor the hour wherein the Son of man comes;
and always upon our guard and in a constant readiness and preparation to meet the Bridegroom; because we know not the time of his coming to Judgment, nor yet, which will be of the same consequence and concernment to us, do any of us know the precise time of our own Death. Either of these may happen at any time,
and always upon our guard and in a constant readiness and preparation to meet the Bridegroom; Because we know not the time of his coming to Judgement, nor yet, which will be of the same consequence and concernment to us, do any of us know the precise time of our own Death. Either of these may happen At any time,
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More particularly, we should take up a present and effectual resolution not to delay our Repentance and the reformation of our Lives, that we may not have that great Work to do when we are not fit to do any thing;
More particularly, we should take up a present and effectual resolution not to Delay our Repentance and the Reformation of our Lives, that we may not have that great Work to do when we Are not fit to do any thing;
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no not to dispose of our temporal Concernments, much less to prepare for Eternity, and to do that in a few moments which ought to have been the care and endeavour of our whole Lives:
no not to dispose of our temporal Concernments, much less to prepare for Eternity, and to do that in a few moments which ought to have been the care and endeavour of our Whole Lives:
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That we may not be forced to huddle up an imperfect, and I fear an insignificant Repentance; and to do that in great haste and confusion, which certainly does require our wisest and most deliberate thoughts,
That we may not be forced to huddle up an imperfect, and I Fear an insignificant Repentance; and to do that in great haste and confusion, which Certainly does require our Wisest and most deliberate thoughts,
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I mean, we should improve the Grace which we received in Baptism, by abounding in the fruits of the Spirit and in all the substantial Virtues of a good Life;
I mean, we should improve the Grace which we received in Baptism, by abounding in the fruits of the Spirit and in all the substantial Virtues of a good Life;
By this means, when we are called to meet the Bridegroom, we shall not be put to those miserable and sharking shifts which the foolish Virgins were driven to, of begging, or borrowing, or buying Oyl; which will all fail us,
By this means, when we Are called to meet the Bridegroom, we shall not be put to those miserable and sharking shifts which the foolish Virgins were driven to, of begging, or borrowing, or buying Oil; which will all fail us,
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yet when the short Delusion is over, which will be assoon as ever he is stepp'd into the other World, he will to his everlasting confusion and trouble find the door of Heaven shut against him,
yet when the short Delusion is over, which will be As soon as ever he is stepped into the other World, he will to his everlasting confusion and trouble find the door of Heaven shut against him,
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and that notwithstanding all his vast Treasure of Pardons and Indulgences, which have cost him so much and are worth so little, he shall never see the Kingdom of God.
and that notwithstanding all his vast Treasure of Pardons and Indulgences, which have cost him so much and Are worth so little, he shall never see the Kingdom of God.
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And lastly, we should take great care that we do not extinguish our Lamps by quitting the Profession of our Holy Religion upon any temptation of advantage,
And lastly, we should take great care that we do not extinguish our Lamps by quitting the Profession of our Holy Religion upon any temptation of advantage,
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And, for God's sake, since in this hour of Temptation, when our Religion is in so apparent hazard, we pretend to love it to that degree as to be contented to part with any thing for it, let us resolve to practise it;
And, for God's sake, since in this hour of Temptation, when our Religion is in so apparent hazard, we pretend to love it to that degree as to be contented to part with any thing for it, let us resolve to practise it;
and to this present Time, Only let your conversation be as it becometh the Gospel of Christ, that is, chiefly and above all take care to lead lives suitable to the Christian Religion: And then, as it follows, stand fast in one Spirit, with one Mind, striving together for the Faith of the Gospel:
and to this present Time, Only let your Conversation be as it Becometh the Gospel of christ, that is, chiefly and above all take care to led lives suitable to the Christian Religion: And then, as it follows, stand fast in one Spirit, with one Mind, striving together for the Faith of the Gospel:
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