filled with this Oyl 14. Oyl was of Use in Sacrifices which Jacob therefore poured twice upon his Pillar Gen. 28. 18. and 35. 14. Whereby to Testifie his Thankfulness and gain some further Mercy from the Lord Whereof that Typical Meat-Offering did consist Numb 15. 4. which was as Sauce unto their Sacrifices to make them Savoury and Compleat as Grace doth Gospel-Sacrifices which therefore is Required in Prayer 1 Tim. 2. 8. and Praises Col. 3. 16. But therefore it was Their grievous sin who set God's Oyl before the Heathen Ezek. 23. 41. And sent their Oyntments unto Ashur Isa 57. 9. meerly to get their Favour And thus Grace is an Acceptable Sacrifice when Offered up by Christ the Altar 1 Pet. 2. 5. Yea though there be nothing but this Oyl or Grace appearing in the will 2 Cor. 8. 12. But woe be to those Israelites who prostitute this Sacred Oyl at the Feet of Men or give up their Light and Duty unto the wills of others as many Professors in our days have done meerly to curry Favour with them 15. Oyl may be spoyled very much as Ointment is apt to be by some dead Flies got into it Eccl. 10. 1. And as Oyl Typically was of Old when touch'd by one that was unclean by having touched a dead Body Hag. 2. 12 13. And thus even Saints themselves yea and their very Graces are apt to be unsavoury by reason of some strong Corruption laboured under Yea that which some Men count a sorry Flie may be sufficient to breed this Putrefaction untill it be taken away which cannot be without some kind of loss And in particular one's touching or compliance with Man 's Prohibition of Temple-work or Open worship which is the onely thing intended by that Prophet Haggai is apt to make this Oyl unclean or to obstruct Communion with any so polluted 16. Oyl is of special Use for Light which is the Resemblance chiefly here intended And so is Grace which also doth much resemble Light as sin doth Darkness Darkness is meerly privative and so is sin But Grace is of a positive Nature which therefore hath its Author Heb. 12. 2. as Light had its Creator Gen. 1. 3. Grace is from Christ John 1. 16. as Light is from the Sun and sin from Satan John 8. 44. that Prince of Darkness Acts 26. 18. The Light is sweet Eccl. 11. 7. And Grace is a gladsome sight Acts 11. 23. whilst none but Night-Birds can delight in Darkness The Light makes manifest Eph. 5. 13. And so doth Grace the Nature of sin and Duty which poor dark sinners do not understand There 's no Communion between the Light and Darkness 2 Cor. 6. 14. And as not in a Natural so neither in this Moral sence Darkness is staining Job 3. 5. and so is sin But Light and Grace do give a shining lustre Eccl. 8. 1. Darkness and Sin both of them are exceeding Cold Mat. 24. 12. whereas Grace like the Sun doth set the Heart on burning Luke 24. 32. Darkness Occasions Terror Psal 91. 5. and so doth sin Lev. 26. 16. But Grace and Light are equally rejoycing Darkness and Sin expose unto mistakes and Dangers both which are happily prevented through the Light of Grace Darkness unfits for Action as these poor Foolish Virgins did Experience whereas the others Lightsome Oyl kept them in a walking posture after their being once awakened untill the Bridegroom came These are the Principal of those respects wherein New Covenant-Grace resembleth Oyl the last of which viz. It s being of special use for Light is chiefly here intended In which regard I now shall a little further clear up the Nature of this Oyl or Grace with reference unto that Light for which it serveth And so 1. This Oyl of Grace together with its Light is meerly Spiritual and no way Natural There is a Natural Oyl and there is also a Light of Nature in a Moral sence Rom. 2. 14. proceeding from a Mystical yet Naturally Moral Oyl But now this Oyl and Light of Grace is wholly of another Nature The first Adam's Paradise was Richly stored with Natural Olive-Trees both in the Letter and Mystery but Gospel-Grace cannot be had save by a fresh engrafting into that super-natural Olive-Tree Rom. 11. 24. or Second Adam who is from Heaven 1 Cor. 15. 47. Nature's Wild Olive will never yield this Oyl which those are therefore strangers unto who have not in them any thing save what is Natural 2. This Oyl and Light of Grace is alway Accompanied with some good Measure of Spiritual Heat There is a shining Light which is not burning as that of the Moon which fitly answers unto Nature But that of the Sun which is an undoubted Type of Christ Mal. 4. 2. doth set the Heart on burning Luke 24. 32. as well as open the Disciples Eyes v. 31. The Light of Grace is therefore troublesome unto the most because it is so hot whereas a Carnal Jew can Joy at least-wise in John Baptist's Light Abstracted from its burning Heat John 5. 35. Christ's Oyl doth scald the Old Man out of Doors and his very Light or Brightness is Destructive unto wickedness 2 Thes 2. 8. by which 't is to be known from that more Carnal Light which hath no burning Influence upon its Owner's Dross no more than Balaam's had upon his Covetousness 3. This Oyl of Grace as that in the Letter also must first be fired before it yieldeth any Heat or Light whatever immediate use it may be of in other regards Grace doth depend on Christ not onely as its Author but also as he must Actuate it or else that Habit must sleep in Cold and Darkness Those two Disciples had of this Oyl within their Vessels but till Christ came and kindled it they neither saw nor were they warmed Luke 24. 31 32. Saints never will be Independents with reference unto Christ's renewing Influences but he that works the Disposition must also draw it forth to Exercise else though they be something yet can they do nothing John 15. 5. because they Move as well as Live in him Acts 17. 28. 'T is to be feared those men have bought a Wind of Satan who think they have the Spirit 's Wind at their Command 4. The Light of this Oyl is of no use unto a Natural Eye but is Offensive to it Saints have Discoveries thereby made which others do not understand both in Relation unto Christ Cant. 5. 9 10. and things of a Spiritual Nature 1 Cor. 2. 14. Christ was that Light John 1. 9. whom yet the Common Jews received not v. 11. but their very Seers were offended with it Mat. 12. 12. partly because it was too Manifesting John 3. 20. and partly because it was too Great or like unto the Sun it self when looked on this Object being Light as well as that by which 't is seen Psal 36. 9. Yea therefore was John Baptist's Light rejoyced in but for a Season John 5. 35. though his was
also will be the Nature of his Temporal Kingdom Psal 72. 8. Therefore Christ biddeth his Disciples not to follow or go after those who are of a poor Narrow Spirit Luke 17. 23. Confining his Work or Dispensation to some Lesser Compass as Partial Reformists do in a Spiritual and Ecclesiastical sence and others in a Civil or Political as did those Jews of Old unto Judea Since the whole of his Government is endlessly increasing Isa 9. 7. though first heard of in Bethlehem Ephrata Psal 132. 6. the least among Judah's Thousands Mic. 5. 2. Nor will that Kingdom be without its Interruption as Christ there signifieth Luke 17. 22. by his Disciples defiring in vain to see one of his Days who was Then with them So will it be with reference unto his Temporal Kingdom which hath been formerly proved at large as in Relation to his Spiritual In which Regard Souls must look for a fresh Conversion upon some Greater Fall or Revolution Acts 3. 19. The not Understanding whereof made his Disciples to Rebuke the Bringers of Little Children to him Luke 18. 15. and is the Cause why others cannot Enter into his Kingdom v. 17. which doth consist of none but such v. 16. Therefore let not us or the Churches be Offended with this Interruption and that Renovation 10. Forgetfulness of Old Distinguishing Mercies from the Lord. Thus with Respect unto the Latter Days professing Jews are Taxed for their saying unto God Wherein when he had told them of his former Love Mal. 1. 2. which he re-minds them of in Competition with their Brother Esau whom he had Hated and laid his Mountains waste Mal. 1. 2 3. Thus Edom in the Mystery or Israel's Elder Brother according to the Flesh hath been quite laid aside of later Years yet have not the Men of Judah walked worthy of their being suffered to continue still And whereas Edom will at such a time hope for the Return of his Captivity God will throw down his Buildings Mal. 1. 4 and will be Magnified from the Border of Israel v. 5. or from some out-skirts of these Jews as that word Border intimateth Ezek. 11. 11. although the Generality of This People also Now would soon be laid aside v. 11. and partly because they virtually had forgot this great Discriminative Favour 11. Wishing for the Day of Christ without Considering the Nature of it Some will Desire it's being hastened in a way of scoffing Isa 5. 19. but others simply though to no End save their own sorrow Amos 5. 18. And yet who is there at this day among Professors but seeketh it and is Delighted in its Expectation Like those of Old Mal 3. 1. who yet could not Abide it nor stand therein v. 2. The Reason is because All Hope to wear some of that Bridegroom's Favours as did the Jews Mat. 20. 21. and the Samaritans also John 4. â—â— but Dream not of his fiery Baptism Mat. 20. 22. In which regard that Prophet did not desire the woful Day Jer. 17. 16. when others said v. 15. Let it Come Now No more should we if seriously considering How many Virgins then will be Defloured Zech. 14. 2. and how much Loss the saved ones will then Meet with besides Affrightment Zech. 13. 9. 12. A mighty proneness to Impose upon Observe and Censure others more than our selves and to deal thus with some more than with others in a sinful way Old Age is more for Talk than Actions as were the Pharisees Mat. 23. 3. who never thought another's Burden Heavy enough v. 4. And they who mind their own Work least are apt to be most busie in Observing others so as to spye their very Motes Mat. 7. 3. which is the Labour of Idle Persons Yea Christ and his Disciples who least Deserved it had sharpest Censures and most Observing Eyes as Harmless Jeremy had from his Jerusalem Jer. 15. 10. Yea Evil for Good Jer. 18. 20. while Herod's Incest and their own gross Enormities were over-looked But as this did evince their being Hypocrites in Christ's Opinion so is it but a Folly Now to think of Hiding inward sleightiness by Liveless Testimonies and being Dis-satisfied with another's Low Attainments more than our own It is a slye Temptation this since Conscience is pleased with Reproving sin or Pressing Duty and Pride is for that Magisterial Act with reference unto another Yea under this Painted Tomb of Verbal Declamations the Old Man's Rottenness lyes undiscovered Mat. 23. 27 28. Next unto Heartless self-condemning this Formal witnessing unto the Height of Sin and Duty in another is one of the saddest Dying Groans or Symptoms of a Near approaching Change among Professors at this Day 13. Mis-apprehending the Voice of Providence as to its Principal and Proper Meaning Thus as the Enemies of Sion will not understand God's Thoughts and Counsel in bringing them against her to their own Destruction Mic. 4. 11 12 13. So neither will some in Sion know wherefore he doth Those things unto them as is Apparent from their putting that Question to the Prophet Jer. 6. 10. wherein they are more Ignorant than some of other Nations Jer. 22. 8 9. Such will impute the Assyrian's Coming unto the Grosser Wickedness of those among them Whereas God chiefly sendeth him against the Hypocrites Isa 10. 5 6. Such will Arraign 't is like that Persecuting Persian or Assyrian Spirit as by whose means their following Judgments came But God tells them it hath been by Their Means Mal. 1. 9. because of their Complying with the Persian Prohibition Hag. 1. 9. And when Deliverance cometh such will be apt to share its Meritorious Cause among Themselves Which yet next to the Lord 's own Name Ezek. 36. 22. is Attributed to a Little Remnant Isa 1. 9. a Tenth or Holy Seed Isa 6. 13. and single Cluster upon a Withered Vine Isa 65. 8. The Man of Wisdom will see God's Name Mic. 6. 9. and Prudent ones shall Understand Hos 14. 9. but none of the Wicked Dan. 12 20. which is a sore Temptation 14. Mistaking the Predominant Duty of such a Time as did Five of those Spies to One when in the Wilderness Numb 14. 30. and but Three Hundred in David's Time did seem to know what Israel ought to do 1 Chron. 12. 32. And with Respect unto the Day of Jacob's Trouble some Ask as being Ignorant what God would have them do Mic. 6. 6 Ghessing at several things as Thousands of Rams Ten Thousand Rivers of Oyl yea their First-born v. 7. which in their Eye were of the Greatest Value and yet All wrong v. 8. though such had Meant according to their Proffer which yet is Questionable Thus at this Day some count a Witness against the Papists others against the Prelates others against the Hearing of Conformists c. to be the Principal Duty of this present Time with reference unto which they Nobly proffer the Sacrificing of Ten Thousand Lives But if our Going out of Old Jerusalem be a present Duty
Ephraim had not the Wit of an unborn Child for staying so long till setched out Hos 13. 13. which is a sad sign the Child is Dead But Jeremy went sorth of Jerusalem to separate himself from thence and in the Midst of all the People Jer. 37. 12 till he was Forcibly brought back again and put in Prison v. 13 14 15. which others cannot truely say they are as to their tarrying in their ancient Temples and Active Complyance with unrighteous Laws 43. Aptness in some to Murmure because of Others Equal Pay for One Hours labour with Themselves on whom the Heat and Burden of the Day had fallen as Christ Expressely signifieth with reference unto his Day Mat. 20. 11 12 much more in case these Later labourers shall have All as seemeth to be intimated v. 16. and as the Gentiles were to have in competition with the Jews Mat. 6 11 12. Thus might Abiathar take it ill that he who First came unto David in his Low Condition 1 Sam. 22. 20. was afterwards made to give place to Zadok 1 Chron. 24. 3. who came not in till David was come to Hebron 1 Chron. 12. 23. 28. especially when Zadock in the Issue was High-Priest Alone 1 Kings 2. 27. 35 and wherein Zadock was a Type with reference unto these Latter dayes Ezek 44. 13 15. Thus also John's Disciples did Repine to see their Master's Successor Preferr'd before him Joh. 3. 25 26. and so will some of Christ's Disciples doe upon a like occasion to be looked for in case they be not well laid in with Self denyal against that sore Temptation since First and Last must Counter march in such a Day and wherein partly will appear his Glory Mat. 20. 15 16. 44. Withstanding Christ at least by Praying Peremptorily Against that which the Lord hath signified to be his Purpose Indeed there was a Time when God sought for a man to stand in Old Jerusalem's Gap Jer. 5. 1. and Then might Jeremy have safely Prayed for that People whom afterwards the Lord Prohibited Jer. 7. 16. We know not what to pray for as we Ought save as the Spirit helpeth us therein Rom. 8. 26. according to the Will of God 1 Joh. 5. 14. There is a Time for Silence Eccl. 3. 7 and much of Prudence doth appear in being silent at some time Am. 5. 13. with reference unto our Deprecating an Afflicting Providence Am. 6. 10. Thus Abraham Prayed for Sodom but within Compass Gen. 18. 32 because he knew what God would doe v. 17. and therefore Jeremy in such a Case did onely Threaten those Jer. 37. 6 7 8. who did Request his Praying for them v. 3. And though Isaiah in the Assyrian's Day Pray'd for Jerusalem 2 Chron. 32. 20. as it did shadow out Christ's Kingly Interest yea though some are Commanded then to Pray for sparing Mercy Joel 2. 17. yet did the Lord Reveal at such a time that sin which then was unto Death Isa 22. 14. and which should not be Prayed for 1 Joh. 5. 16. the Knowledge whereof is a Peculiar Gift by which those of that Other Spirit have been Distinguished from the Generality 45. Reproaching those of the Separation as savouring of Carnality and Worldly Ease compared with those who still Continue in their former State Thus did the Pharisees and John's Disciples censure Christ and his because These Fasted not as did the Other Mat. 9. 14. And thus some may upbraid withdrawers from them as having Eased themselves of many Burdens which They still bear Thus if John be Austere he hath a Devil Mat. 11. 18. if Christ be otherwise he is Licentious v. 19. but Wisdom is Justified of her Children And yet as Christ's Disciples Could not Fast at such a time as did the Other because of their Different Apprehensions about the Present Dispensation Mat. 9. 15 so neither could the Other Truely count themselves more Heavy Laden considering what Christ and his Disciples met with for their separating from the Pharisees far worse than what the Other groaned under And as it argueth Little Zeal for Duty to count it Burdensome Mal. 1. 13. so God Accepted not their self-imposed Soul-afflicting Exercises in a Babylonish State Zech. 7. 3 5 much more will Christ soon reckon with those who thus Reproach his Peoples Duty with that Disgracefull name of Carnal Liberty THus have I now finished the Explication of these words It onely Remaineth to conclude the whole both of this Verse and Parable with a few words of Exhortation to be Watchful in the General or with respect to Every of those forementioned Particulars In order whereunto these following Motives may be of use Motive 1. This work of Watching is incumbent upon All Mark 13. 37. which Virgins therefore have no cause to think much at All are not bound as some may be to Watch for Others Heb. 13. 17 but Every man is bid to prove Himself 2 Cor. 13. 5. and his Own work Gal. 6. 4. or to work out his Own Salvation Phil. 2. 12. Those are Soul damningly Presumptuous who Trust unto Another's watching for their Souls and therefore sleep themselves as in a Bodily case since Every self neglective Soul shall Die in his Iniquity together with his Careless Watchman Ezek. 33. 8. Now if Professors should do more than Others Mat. 5. 47 will such fail in a Common Duty No Servant will refuse the doing of what his Master may expect from Others and Virgins do Profess themselves to be Christ's most Obedient and Proper Servants whose being such is to be Evidenced by their Watching Luke 12. 37. and VVaiting for him vers 36. 2 Saints have their Name from hence who therefore Eminently are called VVatchers as well as makers of Decrees Dan. 4. 17. VVhich Holy ones may be so termed there Partly with reference unto Others but Chiefly with respect unto Themselves Thus was Ezekiel made a VVatchman to his fellow Captives Ezek. 33. 7 but to keep Others Vineyards and not one's Own is that which Spouses may confess with shame Cant. 1. 6. And if a spiritual sleeper in the General is called Dead Eph. 5. 14. much more a slumbring Virgin or Professor who hath his Name from VVatching Therefore Christ said to Peter Simon Sleepest Thou Mark 14. 37 as being worse in Him because of his Profession than in some other And as None can be Waking in case the Watchers be Asleep So He must look to Suffer more than all the rest for his Names-sake Mark 13. 34. 3. How vigilant are sinners in their Evil way who cannot sleep till they have done some Mischief Prov. 4. 16. Yea who are most awake or Active in the Night and who are therefore waiting for the Twilight Job 24. 15 Now if it be a shame for Men in what is useful to be Inferiour unto Brutes Isa 1. 3. or Birds Jer. 8. 7. or Creeping things Prov. 6. 6. much more for Saints to be out-stript by Sinners in their Respective Watching Especially since Saints themselves
find it an Advantage to them at least no Loss to be Discharged of their Old Companions and not without sufficient cause which is the Present Case If you would know the Newest Fashion then go to the Professors of this Generation But whither shall one go to find a Savoury Spirit a Spirit savouring what is of God Let one begin to tell a story or start some Idle Curiosity and then he may have Talk enough but serious Communications shut Men's Mouths if not their Eyes Joseph in Pharaoh's Court Gen. 42. 15. and Peter in the High-Priest's Hall Mat. 26. 72. had quickly Learn'd their Late Companions Language Yea Barnabas was thereby much in Danger Gal. 2. 13. 4. As Men would not be over come with sleep so let them take heed of slumbring the Latter of which is but an In-let to the Former as all the Virgins have Experienced Mat. 25. 5. Eve was Beguiled by her Parleying with the Serpent Gen. 3. 1 2. and fell in Love with the Forbidden Fruit by Looking on it v. 6. therefore Job made a Covenant with his Eyes Job 31. 1. One stick will drop out after another in case the Binder be Relaxed and therefore we should rather wedge more in 2 Pet. 1. 5. since our best Duty like Green Wood is apt to shrink and so to slacken A Tender Conscience is a precious Mercy and a great preservative whilst others of a Bolder Spirit are oft-times caught before they are aware The Nearer that Duty is the better is its Beauty seen But sin's Deformity is best discerned at a Distance or when it is quite out of sight as to a Carnal Eye When once a Virgin hath lost her shame the Tempter grows thereby more Impudent and sinful Dallyings will enfeeble Holy Bashfulness which being Lost the Soul lies open to more Gross Temptations 5. Take heed of shutting out the Light since Darkness doth Invite to slumber VVhen Persons have a mind to sleep they shut their Eyes and draw the Curtains close since Light though but Reflected by a Glass would keep them waking Thence sinners are so fast asleep because they are the Children of the Night which Children of the Day are not so wont to be 1 Thes 5. 5 6 7. Yea thence it is that Day-time is oft turned into Night and Children of the Day will sleep in such a Case who therefore should take heed of that Temptation They who Rebel against the Light are such who also will commit the works of Darkness Job 24. 13 14. There are Two greater Moral Lights as well as Natural viz. that of the First and Second Adam both which are Lovingly to be received and with Respect unto their fresh Appearances Though Nature's Light is but like that of the Moon the letting in whereof doth not so much disturb the Sleeper as doth that of the Sun thence may one sleep and yet be Morally Obedient And Mid-day Light is most Awakening therefore take heed of shutting out more High Discoveries 6. Take heed of being in some kind of Posture which doth betray into a slumbring Disposition as in the Letter so in the Mystery As sitting in a Bodily Respect exposeth unto sleeping in the Letter So doth the want of being well Employed in a Mystical sence Sleepers are therefore bidden to Arise and to be Going Mat. 26. 46. that being likeliest to keep them waking And the more Spiritual that any Duty is the more are sleep-inviting postures to be shunned Therefore we do not Read of Sitting in that Duty of Prayer save in that private Soliloquy 2 Sam. 7. 18. but either Standing or Kneeling which is upon Record for our Instruction save where good Reason warranteth some other Posture However Sitting in the Mystery or any kind of Idleness whatever doth very much prejudice one's being watchful Persons in Bed together quickly Talk themselves asleep but if another's being up at work doth keep us waking much more if we our selves are so in Action 7. As Drunkenness and sleep are joyned together 1 Thes 5. 7. so is Sobriety and VVatching 1 Pet. 4. 7. with reference to their Respective Influence Full fed Vriah slept at David's Door 2 Sam. 11. 8. And he that Tarryeth at the Wine Prov. 23. 30. will fall asleep upon a Mast v. 34. So will Professors do when growing sensual as to their Bodily or Spiritual Diet. 'T is not Men's Using of this World but their Abusing it which is forbidden 1 Cor. 7. 31. as Men are not Distempered by their having great store of Wine and Meat before them but by their taking in too much thereof into themselves I never yet saw too Liberal Feeders upon Creature-comforts to be the choicest Christians Nor can it be Expected since Love in an intense degree cannot be fixed upon the Father and the World at once 1 John 2. 15. Yea they who are too Dainty toothed in a Spiritual sence or who take more than is their share of Spiritual Comforts have been Observed to be less Watchful than some others who take what is convenient for them and no more 8. The want of Due Rest Occasions Drouziness when one should Watch and be at Work The Cares of this Life are over-charging as well as Surfeiting both which Occasion sleeping and so Christ's Day doth come upon Men unawares Luke 21. 34. God teacheth his the Vanity of Distracting Care and so he giveth his Beloved Rest Psal 127. 2. Yea he so keepeth them Awake in Spiritual Exercises Whereas self-over-setting VVorkers all the week are usually the greatest Lords-day sleepers and they who will be Rich cannot avoid Temptations of a sinful Nature 1 Tim. 6. 9. As VVorldliness hath overcome Professors so have they let their Duty Fall which whilst they were Awake and not so Earthly minded was held fast 2 Tim. 4. 10. So let your Hands be Exercised with the VVorld as that your Hearts may through Believing be at Rest else will you Nod in better Exercises Yea they who cannot mind their Duty without sollicitousness about Events or being too busie in what concerns another are thereby oft betrayed into slumbring for want of Rest in its due Time and Place 9. They who are Heavy-headed and would keep Awake must not be apt to be Offended with a Friendly Nip or being Jostled and sometimes Prickt or Trod upon at least-wise Touched and more shrilly spoken to Some are too Proud to be Reproved and others too self-loving to Offend them Thence is the Generality so fast asleep till Christ himself doth come or send to waken them Some must be vexed before they will unfold their sluggish Arms and let them Fight with their Awakeners for a while rather than sleep the sleep of Death Christ trod upon the People's Toes till some cryed out He had a Devil John 10. 20. and Peter prickt his Hearers to the Heart who then Awakened and called him Brother Acts 2. 37. whom formerly they had Abused v. 13. When apt to be Offended with some Rougher handling let
every one consider there may be much of God in such a Portion and in a way of Mercy to mine heavy-headed Soul I could sing Requiem's as well as others or smoother things and thereby gain poor Children's Love But let me rather Rouze them with a Faithful Testimony than Rock and Flatter them into a Sleep 10. Offer some kind of Holy Violence unto your selves as in such cases in the Letter Men are wont to do not onely by standing up but shaking off an Heavy Disposition True Godly Sorrow worketh Indignation 2 Cor. 7. 11. and when a Man is vexed with his sin unto a self-abhorring Job 42. 6. his Eye is Opened v. 5. and will not readily shut again Chafe in upon your Hearts some Rouzing Terrors as well as Comforts so will you keep your selves Awake and Others too 2 Cor. 5. 8 9 10 11. I have Observed where some lye Napping Now in whom the Old Man hath prevailed to a self-indulging or who have been afraid of giving him one Angry word Did we first alway speak unto our selves and Labour to make Convictions Powerful upon our Consciences it would Awaken them which else will sleep the more securely because of sleightiness in serious Matters This some can Recommend as Eliphas did his Counsel unto Job Loe we have searched it and so it is hear it and know Thou it for thy Good Job 5. 27. 11. Busie your selves with something of a Curious and stirring Nature Else Ordinary work may not prevent a Spiritual Nodding Persons Engaged in some Deep Discourse which calls for study and stirreth up Affections are not so apt to Talk themselves asleep as others are Coldness in Arguing for the Truth proceeding from Indifferency is very prejudicial unto Zeal in Practice whereas a Lively Advocate doth Heat himself and thereby is the more Inflamed with Love unto his Cause 1 Cor. 9. 26 27. There are deep things of God 1 Cor. 2. 10. and Mysteries of the Kingdom Mat. 13. 11. which he who rightly studieth is not so likely to come short in Lesser Matters Paul Laboured to attain the Resurrection of the Dead Phil. 3. 11. that kept him waking whilst he that Fancieth his being laid in sufficiently will say Soul take thine Ease Luke 12. 18 19. They who care not for Going on Heb. 6. 1. may fall Asleep yea quite away v. 6. because of Resting in Old Received things v. 1 2. or that which is short of Perfection which Therefore Paul Resolved to take heed of if God permitted v. 3 4. 12. Take heed of Worldly sorrow which made the Disciples sleep Luke 22. 45. Now let the Cause be what it will immoderate sorrow becometh Worldly and that works Death 2 Cor. 7. 10. which sinful sleep is oft-times called Job's Grief was very Great Job 2. 13. and that betray'd him into a sinful Passion Job 3. 1. and Baruch Fainted in his sighing Jer. 45. 3. that made him seek great things at such a Time v. 4 5. And they who in the Creatures presence can Rejoyce as if they had Rejoyced not will also in its Absence Weep accordingly and by that means be kept awake Jonah was therefore Angry Jonah 4. 9. with reference unto his withering Gourd because he had been so Exceeding Glad whilst it continued v. 6. who thereupon did sinfully wish for Death v. 8. and Justified it before the Lord himself v. 9. Yea they who do inordinately Delight in Choiser Priviledges such as Christ's Bodily Presence was with his Disciples may soon Ditt up their Eyes with such a kind of dirty Tears as some do Now because he Tarrieth which also holdeth True with reference to any Priviledges whatsoever 13. Labour to be more Spiritual since in Relation to this work of VVatching the Spirit is willing but the Flesh is weak Mat. 26. 41. Angels are Spirits Heb. 1. 7. who therefore do not sleep but alway Behold the Face of God Mat. 18. 10. so will it be with Saints both in a Natural and Moral sence as they grow more like unto Heavenly Angels The first Adam's utmost is called Flesh Mat. 16. 17. and Legal things are termed Carnal Heb. 9. 10. Yea so are also Babes in Christ 1 Cor. 3. 1. and these are weak or likeliest to fall in Spiritual Watching Nature skills not of Instituted Duty nor yet a Legal Spirit of what is Evangelical both which are therefore apt to fall in those Respective cases And Babes in Christ are very prone to sleep and fall as Children in the Letter are The Cry is Now All Flesh is withering Grass and all the Goodliness thereof is as a fading Flower but the Word of our God shall stand for ever Isa 40. 6 7 8. and by which Word is meant what is of a Proper Gospel-Nature 1 Pet. 1. 24 25. and therefore as Men would stand in such a day or as they would not fall asleep so let them Labour to be Spiritual and Evangelical 14. Get well Acquainted with the Time which being known is much awakening Rom. 13. 11. and inability to Discern its signs is that by which an Hypocrite is to be known Mat. 16. 3. And though we should be sober in point of Peremptory setting such a time yet let us take heed of saying the Lord Delays his Coming Mat. 24. 48. considering what sinful Temptations that will Expose unto v. 49. Most talk of some great Revolution near at hand which if they seriously did believe it would awaken them into a suitable watching VVould some Men Beautifie their Old defiled Temples with such goodly stones did they fore-see their being soon to be demolished Mark 13. 1 2 Or did they look e're long for New Created Heavens Isa 65. 17 VVould others fill their Houses with such dear-bought gain did they believe their being Rifled now within a while Zech. 14. 2 VVould others dally with their gross Temptations were they aware how soon all sinners now may perish by the Sword Amos 9. 10 I am not positive as to the very Time but such a study might keep men waking and though Grace turneth upon Golden hinges or Nobler Motives than Mercenary Hope or slavish Fear yet may these help to prick us out of sleeping And this indeed is Christ's own Motive here to make us watch because we know not how soon he may Thus come in these our Days 15. Let us be much in Prayer which Duty we are bid to watch unto 1 Pet. 4. 7. and to be Conversant about together with our watching as we would not be led into Temptation Mark 14. 28. Prayer carrieth a Soul into Christ's Presence and whilst he was with his Disciples he would not suffer them to sleep at least not long And if He doth not keep the VVatchman waketh but in vain Psal 127. 1. therefore let us engage him by our Prayer to watch over us as he Obligeth us by his Command to watch our selves But let us also watch unto Prayer in this regard not Tempting him by our neglect who will take no Man's work out of his hand and who will not Relieve an Idle Beggar Thus let us VVatch and Pray and Pray and VVatch this is to be at work with Both our Hands which is the likeliest way to Overcome Thus have I now done with this whole Parable which hath Occasioned my walking in untrodden paths and wherein some may possibly have stumbled whom I would onely wish to Weigh the Premises before they do reject them And having now born my Testimony I shall endeavour to stand upon my Watch and see what I shall Answer when I am Reproved Submitting all my Sober Apprehensions unto Clearer Light and Providential Determinations in God's Valley of Decision THE END