they have either put off their Bravery or ceased to be studious about its Preservation Vse 3. Hence we may Learn how far the Wiser and Foolish Virgins may go together They All went out at first they All were overtaken with a slumbring Spirit and now they All Awaken Rise and Trim their Lamps together It is a Mercy to be Awakened but many are so to their shame who either sleep again or onely Muse and Talk a little and to less purpose if that be all It is some further Mercy to be Raised up which yet an Hypocrite may be Interested in who may not onely Hear Christ's Voice Luke 13. 26 and be in a Capacity of doing more but also may Approve what is more Excellent Rom. 2. 18. Yea Foolish Galatians may Begin to Run Gal. 3. 3. and 5. 7. Nay such may also Trim their Lamps as do these Foolish Virgins an Empty House may be both Swept and Garnished Mat. 13. 44 Such may do many things Mark 6. 20. and Promise more Mat. 21. 30. No Judgment can rightly pass upon Professors till we shall see who have Gone out by their Admission to the Bridegroom's Marriage MATTHEW XXV 8. And the Foolish said unto the Wise Give us of your Oyl for our Lamps are Gone or as the Margin hath it are Going out IN this Verse we have the first visible Difference between these Virgins and by the Foolish Virgins own Confession From whence the Observation is this Observ Upon the Virgins being All of them Raised by the Cry at Midnight the Foolish do acknowledge their want of Oyl or Light who therefore Call upon the Wise to give them of their Oyl Wherein we have presented to us their seeming sence of wanting Oyl their own Confession of it and Desire of Supply together with the Cause of both viz. the failing of their Lamps All which do fairly offer these following Questions to be considered of Quest 1. What is that sence of wanting Oyl which doth here seem to be in Foolish Virgins with reference unto themselves Answ 1. It is a sence at Last but not in Time viz. not in Due Time They should have lookt to this at first but were too Hasty then having enough to serve their present turn and not desiring to have more till meer Necessity doth enforce it And thus when Flesh and Body are consumed a Foolish Man may mourn at Last and be convinced of his wanting Wisdom Prov. 5 11 12. Thus did the light of Hell's Fire at Last make Dives see his want of Care which he himsellf Despaired to Redeem onely would have his Brethren to be warned by him Luke 16. 27 28. Yea thus poor Living Esau did perceive at Last how Foolishly his Birth-right had been Sold by him when it was now too late to gain the Blessing Heb. 12. 16 17. 'T is not the depth of Sence save as it also is in Time which can Advantage late enlightned ones or make it out that such Impressions are any other but what a Natural Man may have and perish with Untimely self-sowing and appearing Corn is Ploughed up because it is not seasonable 2. There may be in such a sense of want but not of any Proper or self-worth Relating to this Special Oyl A Natural Man may be in Love with Grace's Portion but doth not see the Native Beauty of her Person abstracted from the other These Foolish Virgins saw they could not Go without the Wiser Virgins Oyl else would they not have Mourned in its Absence till Interest did shew it to be Necessary Whereas a Gracious Soul would have Aâ—l Grace at Present and consequently some whereof there is no present Need such as is Suffering Grace in times of Peace and such a Degree of any Grace which is not Absolutely Necessary to Salvation This sense of worth appeared in these Wiser Virgins who took Oyl with them at the first although that present Expedition might have been made without it 3. It is a Passive sense or from a Forreign Evidence rather than from an Active self-enquiry They did not search their Vessels as they should have done untill their Lamps were Going out which did Necessitate the Present taking Notice of their wanting Oyl else had they still been Ignorant Thus one may Accidentally be Made to see what otherwise he would not have Enquired after no more than Ahab did Elijah or Micajah if he could fairly have avoided them Spiritual Convictions are cross to Flesh and Blood which Felix had no time to hear Acts 24. 25. which Pilate ran away from John 18. 38. and Balaam would have shunned if he could Yea some Professors stand in need of being urged unto self-examination 2 Cor. 13. 5. which yet a Gracious Heart is Active in Lam. 3. 40. but very few others And though an Hypocrite may Go exceeding far yet Generally he is no Voluntier in such a Service save as that Young Man's self-conceit made him ask Christ What lack I yet Mat. 19. 20 4. It is a sense of Consequents but not of a Procuring Cause They saw into the Emptiness of their Vessels but not their wretched Negligence who else might have Prevented this before 'T is rare to find a Cordial self-condemning Hypocrite with reference to self-contractions of a Moral Nature who yet are deeply sensible of wanting Care in other Cases Cain was sensible of his Punishment Gen. 4. 13. and Pharaoh in that Respect of sin Exod. 10. 16. and others also of their wanting Grace but not of being Accessary thereunto through wretched sleightiness Such either lay that Cause at Satan's Door Gen. 3. 13. or falsly charge it upon God James 1. 13. or else Translate it unto others 1 Sam. 15. 24. but sin is a Brat disowned by its Natural Mother save where Grace also is Whereas an Holy Heart is chiefly sensible of his being Active unto or an Occasion of that want of Oyl which otherwise could be more easily endured by him if it were onely in a way of Suffering and not of sin 5. It is a Natural sence but no way Spiritual Grace is not Spiritually to be discerned in its Total Absence as it now was with These who took No Oyl with them and so could not be Spiritually Affected towards it else might one Exercise Grace before he hath it The Spirit of a Mâ—n may know what is in him yet with respect unto the things of God that knowledge is nothing which is not from his Spirit And so the deepest Natural sence is Spiritual Non-sence 1 Cor. 2. 11. Whereas a Gracious Soul sees what he hath or wanteth by vertue of an Heavenly Beam Comparing Spiritual things with Spiritual 1 Cor. 2. 13. So that in such a sence of Absence is both more clear and less Afflicting because it Argueth some kind of Presence Convictions issuing from Natural Conscience are either Flashy or Enraging But Heavenly and Spiritual Light is to be known as by the plainness of its Demonstration John 16. 8. So by the
Glory in because they know not wherein true Spirituality doth consist and how far short they come thereof But the work of the Spirit is to Mortifie all Fleshly Lusts Rom. 8. 13 and Pride among the rest by convincing the Soul of more Mysterious failings John 16. 8 9. comparing Spiritual things with Spiritual 1 Cor. 2. 13. by pressing forward so as to make us forgetful of what is behind Phil. 3. 13 14. and by affording its super-added help in Holy Exercises Rom. 8. 26. all which are of an Humbling Nature How can he Boast whose work is seen by the Spirit 's Light to be imperfect and full of Blemishes Yet who doth see he worketh not as unto that wherein the Glory of his work consisteth They who are apt to be Transported do not appear to be Judicious at least not Spiritually MATTHEW XXV 5. While the Bridegroom tarried they all slumbred and slept IN this Verse we have an Account of the fore-named Bridegroom's tarrying together with what followed thereupon viz. The slumbring and sleeping of all these Virgins Observ After these Virgins going forth at first the Bridegroom tareth which doth Occasion their General sleep and slumber Quest 1. In what sence doth the Bridegroom Tarry after such a Time Answ I. Negatively Christ is not slack as Men count slackness 2 Pet. 3. 9. nor doth he pass the time appointed as Pharaoh did Jer. 16. 17. but as the Day of his Coming is known to him Zech. 14. 7. So will it be Observed by him unto a self-same Day as when he brought Israel out of Egypt Exod. 12. 41. which must be Acted over a Second time Isa 11. 11. And as the Agreement may be in other respects so doubtlessly in this that Christ will hasten this latter in his Time Isa 50. 20. and beyond which he will not tarry no not an hour II. But then Affirmatively Christ may be said to Tarry or to Prolong his Time as the Greek word signifieth in these Respects 1. With Respect to the seeming Need of his more speedy Coming as when he tarried two days still after the News of Lazarus his Sickness John 11. 6. whose Death else might have been prevented v. 21. And thus the Virgins thought at their first going forth that there was need enough why Christ should then have come in which regard he might be said to Linger The Witnesses had then already Prophesied as some yet hope 1260 Years in Sackcloth and was it not then High time to Perfect their Redemption Especially when Christ himself did sometimes plead for those Poor Jews who had been then but 70 Years in Literal Babylon Zech. 1. 12. And since Relapses are likely to be most Dangerous Had Christ come then his People's Faith would not have failed his own Beloved Interest would not have Dyed nor would some others have so Blasphemed as whilst he doth Delay his Coming Mat. 24. 48. 2. With reference unto the Virgins Longing for him and therefore Sisera's Chariot-wheels were said to Tarry because his Mother did so long to see him Judg. 5. 28. as all the Virgins sometimes did with reference unto Christ and may do still which did invite their first going out to meet him and hath Occasioned their sad Complaining of his stay Some wish for this Day of Christ in way of Scoffing 2 Pet. 3. 3 4. but others do more seriously seek after him Mal. 3. 1. yea Foolish Virgins also or such as will not stand when he appeareth v. 2. Now a Soul that longs to see the Face of Christ is apt to say God hath forgotten Isa 49. 14. Yea that his Promise faileth for evermore Psal 77. 8. At least to cry How long O Lord Rev. 6. 10. make haste and make no Tarrying Psal 70. 5. 3. With reference unto their General Expectation of his Coming at their first going out In which respect he may be said to Tarry as Zacharias did because he came not so soon as was expected by the People Luke 1. 21. Which confident Expectation of him at such a Time we know to have been True and may conjecture at its Rise 1. Partly from an Impatient haste proceeding from the weakness of Mens Faith Isa 28. 16. but yet Occasioning their being Confounded or Ashamed as the Apostle hinteth Rom. 9. 33. because they hope for that which is so vehemently desired Job 6. 19 20. As Confident speaking doth follow True Believing 2 Cor. 4. 13. So Confident Expecting is equally oft-times the Fruit of Fancy since Men are apt to pre-conclude with utmost confidence what is Importunately desired by them as did not onely Sisera's Mother concerning her Son's Victory Judg. 5. 29 30. but David also concerning his Sons Life 2 Sam. 18. 27. Now all these Virgins did earnestly wish for the Bridegroom 's Coming at their first going out from whence their Expectation of him might arise and consequently their supposal of his Tarrying beyond the Time 2. Partly from probable Grounds both Scriptural and Providential His Coming at their first going out was Generally the Object of their Faith and Prayer with whom God's secret is who therefore might conclude his speedy Coming Then from Psal 25. 14. Luke 18. 7 8. His Servants at that time took Pleasure in Sion's Stones as was apparent from their Endeavouring Then to Build them up with greatest Hazard Industry and Alacrity who therefore might suppose the Time yea the set Time was come from Psal 102. 13 14. The many wondrous works of God relating unto the Time before mentioned did much encourage to believe the near approaching of Christ's Name or Dispensation from Psal 75. 1 2. The falling of so many Stars at such a Time did comfortably evidence that this Sign of the Son of Man was even at the Doors from Mat. 24. 29 30 33. The Witnesses have been signally warred with as Rev. 11. 7. which War doth properly import their being uppermost or upon equal terms and therefore it might be Then presumed the Kingdom should not be left to other People from Dan. 2. 44. No wonder then if Expectations were so high 3. Principally because they were not aware of Christ's fore-runner with reference unto his Coming as a Bridegroom which is sufficiently hinted in the Scriptures And after which Harbinger his Proper Coming will be ushered in by such a sad state of things as we have met with Thus Christ himself was slain after his being Proclaimed King by his Disciples Luke 19. 37 38. As David was pursued by Saul after his having been Annointed King by Samuel 1 Sam. 16. 13. And as after the Saints being called Earthly Kings Isa 24. 21. they must be gathered together as Prisoners in the Pit v. 22. as Joseph was Gen. 37. 22. After that his Supremacy was first Declared v. 9. And after that Sion's set time is come Psal 102. 13. there will be a sore Reproach v. 8. Drink mingled with weeping v. 9. a Casting down after a being lifted up v. 10. groaning Prisoners and some Condemned
because this self-conceited man must first become a Fool before he can be wise 1 Cor. 3. 18. A Soul that 's full loatheth an Hony-comb Prov. 27. 7. And such will never seek for Grace who do but â—â—â—nk they have no need thereof Rev. 3. 17. Let the fore-going Châ—racters be faithfully improved whose Light will not Crâ—ate but onely manifest mens hidden Folly before it be too late to purchase Wisdom The Ruine of these Foolish Virgins arose from hence because they did not make a timely search into their empty Vessels through sleightiness or self-conceit 2. Make sure of Christ who is the Head Col. 2. 19. and therefore wisdom cannot be had without him Grace is by Christ John 1. 17. In whom are hid all wisdom's Treasures Col. 2. 3. From whom we therefore must receive and as in point of Imputation 1 Cor. 1. 30. So also of Inhesion John 1. 16. And what he hath is to be had yea by the silliest Souls that are List how Essential wisdom Cryeth Prov. 9. 3. Who so is simple let him turn in hither v. 4. How long will ye love simplicity Prov. 1. 22. When will ye be Wise Psal 94. 8. Forsake the Foolish and Live Prov. 9. 6. Vnto you O Men I call and my Voyce is unto the Sons of Men Prov. 8. 4. with whom are my Delights v. 31. and those that seek me early shall find me v. 17. 3. Next unto Christ Converse much with his Law or Scriptures whose use is to make wise the simple Psal 19. 7. Yea which are able to make men wise unto Salvation 2 Tim. 3. 15. Could men but be Admonished by these instead of their unprofitable Studies Eccl. 12. 12. How might those Conduit-pipes convey this water of Life into their Thirsty Souls But yet the Scriptures are but the Mines of wisdom which do require deep digging into as for Silver Prov. 2. 4. or being In them as the Greek word hath it 1 Tim. 4. 15. Else one may have the Field and yet not be the better for those Treasures which lye hid therein and are not sought for One may both Hear and Read and yet not rightly Understand and so not be the wiser Acts 8. 28. 30. 4. If any man lack Wisdom let him ask of God who giveth Liberally and upbraideth not James 1. 5. But Offer not the Sacrifice of Fools Eccl. 5. 1. whilst you pretend to be at Prayer for Wisdom Seek for it with all your Heart else is there no Promise of Success Jer. 29. 13. And be importunate since Knowledge must be cryed after Prov. 2. 3. And Persevere therein since he alone is Blessed who watcheth daily at Wisdom's Gates Prov. 8. 34. But ask in Faith believing that God is able and willing to bestow this Grace Jam. 1. 5 6. And alway bear in mind that early seekers are the surest finders Prov. 8. 17. Which when it is thus asked and obtained hath other Blessings added to it 1 Kings 3. 11 12 13. 5. Have a care with whom you walk since though the Company of Wise Virgins cannot insure the Foolish Virgins Change yet such Companions are a special Help and he that walketh with Wise men is likeliest to be wise but the Companion of Fools shall be destroyed Prov. 13. 20. Communion is a Conduit-pipe through which both Sweet and Bitter Water is conveyed and such a derivation oft-times doth much assimulate The Foolish Galatians were bewâ—tched with the Eye as the Greek word signifieth Gal. 3. 1. And the beholding of Gospel-Glory in another is of a Changing Nature 2 Cor. 3. 18. Yea such as are not altered by their Company may yet be very much restrained as David was from good whilst in the presence of the wicked Psal 39. 1 2. And as these Foolish Virgins were from Evil whilst with the Wise 6. Compare not your selves with your selves or with such as you are which was the cause why those poor Creatures were not Wise 2 Cor. 10. 12. Some eminent Professors are seen to be Voluptuous Dissembling Proud Passionate or Vain and therefore others make light of such Distempers in themselves Had there been but one Foolish Virgin amongst these Ten that One might have been sooner wrought upon but if there be any Saint for a Foolish man to turn unto he will not easily be convinced as seemeth to be hinted Job 5. 1 2. Yea therefore a Scorner will not go unto the Wise because he loveth not to be Reproved by them as being better than himself Prov. 15. 12. Whereas we ought to walk according to the choicest Pattern Phil. 3. 17. and onely to follow the Faith of such but not their failings Heb. 13. 7. Or rather to look at Jesus Heb. 12. 1 2. and to be perfect as God is perfect Mat. 5. 48. 7. Labour to keep up the Price of Wisdom in your esteem since none will Buy that which he doth think is naught whatever he may say Prov. 20. 14. Eve was not tempted by the Tree of Knowledge untill she saw its being to be Desired Gen. 3. 6. Nor will this Tree of Life or Spiritual Wisdom be otherwise regarded or prove Tempting in an Holy way Stand in the viewing of those fore-going Motives untill you be in Love with Wisdom remembring also that all other things to be Desired are not to be compared to it Prov. 8. 11. Wisdom Excelleth Folly as far as Light Excelleth Darkness Eccl. 2. 13. Yea Death and Destruction say We have heard the Fame thereof Job 28. 22. which will not be Exchanged by its wise Possessors for Jewels of finest Gold v. 17. 8. Be careful to Improve that Measure which you have received since unto him that hath or well improveth it shall be given Mat. 25. 29. Which Promise appertaineth to the truly Gracious who might have more did they but Labour as David did who by that means was wiser than his Enemies or Teachers or than the Ancients Psal 119. 98 99 100. Nor can it be denyed but that a Natural man might do more than he doth in Order to his Spiritual good and though I find no Promise of special Grace annext unto the best improvement of Nature's strength yet who doth know what God might do in way of Arbitrary goodness if such did carefully improve their single Talent And if they turn at his Reproof he then will pour out his Spirit unto them Prov. 1. 23. 9. Refuse not any good Instruction but Hear it and be wise Prov. 8. 33. or that thou mayest be wise at least-wise in thy Latter end Prov. 19. 20. Whereas a Scorner seeketh wisdom but doth not find it Prov. 14. 6. But he is wise who hearkeneth unto Counsel Prov. 12. 15. Faith comes by Hearing Rom. 10. 17. As Sin first entred by the Ear 2 Cor. 11. 3. which when it is not opened to the wise man's Charming that Poyson of sin cannot be changed Psal 58. 4 5. Nor will the Serpent's subtilty be turned into Heavenly wisdom Most Men are therefore
of your hidden store Christ calls for widened Mouths Psal 81. 10. Who giveth Liberally without upbraiding James 1. 5. save where his Offers are not Accepted Mat. 11. 20. In times of Danger such as these are no man repenteth of buying necessary Arms although he may not have Occasion for them However Godliness is Profitable unto all things 1 Tim. 4. 8. which therefore will be our mony at any time especially at Christ's Appearing 2 Pet. 1. 10 11. Yea this Expensive hour of Temptation doth need a more than Ordinary stock and these wise Virgins therefore slumbred because they had not Oyl or Light enough to keep them waking Empty your Vessels therefore and get them Multiplyed or Enlarged so will this Oyl increase especially when it is poured out or in continual Exercise and with the Door shut upon you or without Ostentation 2 Kings 4. 3 4 5 6. 6. Look after these things betimes Christ calls for being heard To Day Heb. 3. 7. and would not have you to delay your Neighbour much less your selves untill to Morrow Prov. 3. 28. In Times of bad Trading such as these are who knows how soon Christ may shut up his shop especially since we are now looking for that Lord's-day 2 Pet. 3. 10. in a fore-running sence explained formerly on which he will not work Rev. 22. 10 11. However what Fools are they who think their Spiritual and Eternal state can be too speedily secured Especially since Christ doth here fore-tell their doleful Portion who took no Oyl with them at first The Time is hasting when it will be sufficient to keep Men out for ever meerly because they come too late or when the Door is shut which will not be Opened unto the loudest Knock or Cry Luke 13. 25 26 27. Vse 5. Let the Professor's Acting from a Principle of Solid Judgment in every of his Spiritual Undertakings evince the having of this Oyl in Vessels together with the Lamps of good Affections Unto the setting home of which Exhortation let these few Motives be duly weighed 1. Our God is a God of Judgment Isa 30. 18. whose Predestination followeth his fore-knowledge Rom. 8. 29. Who weigheth the Just man's Path Isa 26. 7. Who worketh all things after Counsel Eph. 1. 11. and all whose ways are Judgment 4. 37. His Spirit also is a Spirit of Judgment Isa 4. 4. which therefore is shadowed out by those seven Eyes engraven upon Christ that Corner-stone Zech. 3. 9. because Christ hath the seven Spirits of God Rev. 3. 1. by which is meant the Holy-Ghost Rev. 1. 4. And Christ himself or Wisdom dwells with Prudence Prov. 8. 12. betrothing Souls unto himself in Judgment Hos 2. 19. and who is called the Discretion of his Father Jer. 10. 12. by whom the Heavens were prepared Prov. 8. 27. Now what a shame it is to Christians in case their Acts be in-judicious since they pretend to be the Children of that God of Judgment endued with his Spirit of Judgment and to have put that New Man on which is renewed in Knowledge after his Image viz. Christ's who hath Created them Col. 3. 10. 2. Else Actions are not Rational and so beneath a Man much more a Christian which is a great Reproach both to a Christian's Person and Profession Insensible Creatures are Acted by their Natural qualities Brutes by Instinct and Fools or Men Distracted by sudden Fancies But Sober Persons walk by a Rule of Judgment Now what a shame it is for Christians to come short of Men who should be more 1 Cor. 3. 3. at least-wise Rational since onely those are called unreasonable who have not Faith 2 Thes 3. 2. Though Natural Reason will never grow up to Gospel-Faith yet Grace is so far from Destroying Reason as that it self is nothing else but Holy Understanding Prov. 9. 10. or Good Judgment Psal 119. 66. And therefore some Men count Religion a meer Humour because Professors are not seen to be duly Rationa as when such manifestly contradict their own Professed Righteous Principles 3. We call for the Exercise of utmost Judgment in another especially if we our selves are any way concerned in their Actings which should Oblige our walking by that Rule our selves How apt are we to censure Another's In-advertency and to Mock that Foolish Builder who did not first set down Luke 14. 28 29 30. Thou therefore which Teachest another Teachest thou not thy self Rom. 2. 21 How sharply do we Rebuke a Friend or Servant who doth endammage himself or us through want of being well Advised And shall we indulge that Giddiness in our selves which is injurious to our Souls or Christ We beg that God would not Correct us in his Anger but with Judgment for fear of being brought to nothing Jer. 10. 24. And shall we Offer unto him a Sacrifice without an Head or not do unto him as we would have him do to us Luke 6. 31 Yea therefore Christians should be ashamed of not Considering what they do for him Eccl. 5. 1. because the Riches of his Grace hath so abounded towards them in all Wisdom and Prudence Eph. 1. 7 8. as might be cleared up at large 4. We use to be Preponderate in other Matters and Christianity is the Highest Calling Phil. 3. 14. which therefore doth require the constant Exercise of our Maturest Judgment Shall we consider what is spoken by us before Judicious Men and yet be hasty to utter any thing in Prayer to God Eccl. 5. 2 Shall we first count the Cost before we begin an Earthly Building and not much more with reference to our Engaging in the ways of Christ Luke 14. 27 28. Are we content to Learn the Mystery of a Common Trade before we Set it up and shall we rush into a Gospel-Temple before we know the Pattern of that House Ezek. 43. 10 A Man will tell Gold after his Father and shall we not tell Truth after a Brother but pin our Faith upon a Teachers sleeve And if we are wont to hear both Parties speak before we Judge in Humane Causes shall Christ in any of his Truths or Members be Condemned before he hath been heard tospeak John 7. 51 How may poor Carnal Creatures thence conclude that such irrational Professors are meerly Humorous 5. It may provoke us hereunto because this Oyl in Vessels or walking by a Principle of Solid Judgment is so exceeding Rare which some Men think is not a Duty and fewer Evidence it by their Practice among Professors Good Agur humbly thought himself Inferiour unto an Ordinary Man Prov. 30. 2. and yet his Reasonableness in point of worldly Riches v. 8. did prove him to be above the most But God doth bid Idolaters to shew themselves Men Isa 46. 8. And Solomon in his Time could not find two among a Thousand Eccl. 7. 28. Yea it should seem that One could not be found in Populous Jerusalem Jer 5. 1. Our Lot is cast into those Times wherein a Man is precious above the Gold of
1. 5. If Civil Subjection to Antichristian Powers which is more dark be bogled at by such much less will Man's Commands or Prohibitions in Religious Matters be complied with by a Judicious Scrupler because this latter is more clear Such will do good to all but more especially where need doth most require or else their Love doth not abound in Knowledge and all Judgment Phil. 1. 9. 5. That which is done with Judgment is done with due Affections also the Judgment being alway so Accompanied as Princes are with their Attendants although Affections oft-times go alone They who judiciously confess a failing especially some kind of sins are suitably Affected with inward bitterness Zech. 12. 10. else do they not seem to know that kind of Plague 1 Kings 8. 38. which must be driven out with Holy Violence Such will pour out their Heart in Prayer Psal 62. 8. especially for Spiritual Blessings Else do they not pray with Understanding since cold Petitioners in such Cases do onely Teach another to deny them Such will draw out their Soul together with their Bread unto the Hungry Isa 58. 10. else may they give much Alms as did the Pharisees Mat. 6. 2. who yet omitted Mercy Mat. 23. 23. because they did it not with Bowels of Compassion And such who do judiciously return unto an open Testimony in Times of Danger as their Duty cannot but be ashamed of their former failing in that Respect and so in any other case whatever 6. That which Men do with Judgment they will endeavour to Accomplish by the diligent use of most effectual Means conducing thereunto Such are no Idle Beggars but he that Cryeth after Knowledge with Understanding will seek her also and search for her as for hid Treasure Prov. 2. 3 4. Temptations Cordially groaned under are striven against and watched over else do not men judge them very burdensome what-ever may be deceitfully pretended unto Such also study what to render for all those Benefits which are judiciously acknowledged by them Psal 116. 12. â—â— how to take in their Bonds and Pay their Vows which have been made with Understanding v. 18. Whereas men guided by meer Affections are to be known by their remissness of their Endeavours and sluggishness of their Desires and the In-activity of their Acknowledgments Nor can we better Judge of Heartless Hypocrites than by Observing the Dis-proportion that is between their Practice and Profession Mat. 23. 3. These are the Signs of Acting from Judgment in the General The Signs of being Spiritually Judicious in our Religious Actings are briefly these which follow 1. The Light of Spiritual Judgment is also Universal at least with reference unto the Main of whatsoever is a Duty Men Naturally Judcious are Uniform as to the whole of a Particular Action But that which is truly Spiritual doth suitably appear in every of a Judicious Professor's ways Nature deals by Retail in Spiritual Matters but Grace by whole Sâ—le And therefore he is guided into All Truth who by the Spirit of Truth is guided into Any one John 16. 13. Grace doth renew the Mind and casteth Salt as did Elisha into that Spring which healeth every of its Streams or Actions as Natural Understanding doth in Ordinary Cases but not Reâ—igious No Verdict can rightly pass upon a man â—ut by Accumulation or taking him altogether No more than Parrots can be conâ—â—uded Rational or Drunkards Sober from some few words which they may utter And therefore Saints are oft-times called Vines whose Fruit is Clustered as Phil. 1. 11. 2. True Spiritual Light is of a self-evidencing Nature like that of the Sun which needeth no Forreign help nor can be Discern'd by any other save its own Beams and which the strongest Arguments cannot prevail against in his Opinion whose Eye is therewith Lightned Such call for no Reason save what is Scriptural nor can they see with Nature's Spectacles in Spiritual Cases nor are they shaken in their Faith by meer Prudential Arguments or Man's Authority Those are not Spiritually Judicious who plead for Nature's Negative Voice upon Divine Commands or Argue from thence the Warrant of self-preservation when Christ who is the Lord of all Acts 10. 36. expresly calls for self-denyal Prophets were therefore counted Mad 2 Kings 9. 11. and so was Paul 2 Cor. 5. 13. because so confident against all Rules of Ordinary Demonstration not knowing Christ after the Flesh as heretofore v. 16. And every Man in Christ is thus Renewed v. 17. 3. True Spiritual Light is throughly Purifying And therefore the Spirit of Judgment is also called the Spirit of Burning Isa 4. 4. with reference unto that Dross and Filth which it Discovereth and consumeth both at once Those men who are but Naturally Judicious may alter their Opinion or former evil Practice yea with Affection also and yet without the utter Extirpation of a contrary Principle As is to be Observed in some Moralists who yet without the Spirit of Christ can never Mortifie a sinful Lust Rom. 1. 13. But Duty proceeding from Spiritual Judgment destroys the Root of Disobedience as doth the Love of Truth what is Erroneous Yea the Confession of a sin when it is Spiritually Judicious doth secretly Eradicate that which is so acknowledged Let us Observe what Execution is done upon our Spiritual Adversaries by every one of our Religious Exercises as we would Argue our being therein Acted by a Spiritually enlightned Judgment Since Christ's Peculiar Baptism with the Holy Ghost is of a fiery Nature and so appeareth by its consuming what-ever is combuâ—tible Mal. 3. 11 12. 4. True Spiritual Light Transforms a Soul into the Nature of what is thereby seen or done it being the Spirit 's property to change Beholders into the Image of what it doth Discover 2 Cor. 3. 18. Balaam did Naturally Understand what he denounced upon Israels Cursers Numb 24. 9. which yet did not prevent his cursed following Practice Rev. 2. 14. No more than Notional Acquaintance with Gospel-Mysteries can change a Carnal Heart who yet may Naturally understand them 1 Cor. 13. 2. But he that Spiritually or by the Spirit of Faith 2 Cor. 4. 13. believeth in Christ is thereby turned into a New Creature all things are New as well as Old things done away 2 Cor. 5. 17. Such are Transfigured as Christ was in Prayer Luke 9. 29. and are Delivered into what they Hear as it is in the Greek Rom. 6. 17. because this Spiritual Digestion doth Convert a Feeder into the Nature of his Meat which Natural Understanding doth not but leaves the Heart as void of Spirituality to be sure though not perhaps so grosly vicious as it was before 5. Men Naturally Judicious are alway Sober but Spiritual Judgment doth also keep them very Humble and of a Lowly Heart with reference to what they either Know or Do. That Knowledge is but Natural at the best which Puffeth up 1 Cor. 8. 1. And Elevating Duty is not Evangelical which some are apt to
which they must be brought under who are not absolutely cut off as others Zech. 13. 8 9. John Baptist laid his Ax unto the Root of Fruitless Trees Mat. 3. 7 8 9 10. much more will Christ himself unmask all sorts of Hypocrites This Coming will much resemble that at Last Mat. 24. 30. and therefore Sheep and Goats will now be severed Mat. 25. 32. or such as formerly have been accounted clean Deut. 14. 4. Now had Christ come at first these Foolish Virgins had not been known no more than Carnal Israelites would have been if Moses had not delayed his coming Exod. 32. 1. Therefore Christ Tarryeth to make his Jewels up or that Men might Discern between the Righteous and the Wicked Mal. 3. 17 18. We should not else have known who of Christ's Followers would have denyed him 6. That so his Coming might be upon a New Covenant-score or meerly for his own Names sake which is consulted for Ezek. 36. 22. And which had not been so Apparent in Case he had come Then All sorts of Virgins at their first going out were in their Prime their Lamps were very Trim and their Affections much let out in way of Prayer and Zeal for Christ So that his Coming then might have been thought to be Deserved Men are so apt to Magnifie their Duty and therefore possibly his Coming in that Nick of Time was verily Expected by them with so much Confidence But he doth choose to tarry till all those Virgins be asleep that so it might appear to be an Act of double Grace Zech. 4. 7. viz. with reference to their unworthiness at the present as well as with respect to any Natural Tye that was upon him at the first 7. To try the Faith and Patience of the Best Christs Coming is Ushered in by a trying hour and with respect to all Rev. 3. 10. The tryal of whose Faith is much more precious than that of Gold 1 Pet. 1. 7. Now had Christ come at first this tryal had not been made Whereas his tarrying doth Experiment what they will say as to the Promise of his Coming whether they will Repent of former Duty because their Recompence is not so speedy now they can wait one hour beyond the utmost of their Expectation how they can bear to be Derided because Events are not according to their Hopes whether their Faith was grounded upon the Scriptures or mainly upon uncertain Providences what they will say when Israel falls before the King of Ai in their own Land of Promise What they will do when Tempted to deny their Ancient Master Whether they can believe the Resurrection of a Dying cause Or how they can Return with David into a former low Condition after their having been Advanced And how the Valley of Achor in these latter days can be a Door of Hope 8. That Servants of a Lower Rank might have that Opportunity both for their Work and Wages distinct from that of Sons which otherwise could not have been effected As in a Great House there are some Vessels to Honour and some to Dishonour 2 Tim. 2. 20. So Christ hath both his Saints and Sanctified ones whose Work and Wages are Distinct both in Respect of Worth and Time The Lord will give a Banner to them that fear him Psal 60. 4. And Judah also shall be employed at Jerusalem Zech. 14. 14. Such Honour have all the Saints Psal 149. 9. But he will first Command his Sanctified Ones such as the Medes and Persians were Isa 13. 3. 17. till when the Men of Judah cannot be at Jerusalem And as his Saints shall be Rewarded at his Coming Rev. 11. 18. So meaner Servants must have their Temporary Gifts before that Year of Liberty Ezek. 46. 17. Therefore he Cometh not at their first going forth that so this Difference between his Sons and Hired Servants might be consulted for whom he will have to be Distinguished 9. That so the Sufferings of other Fellow-Servants might also be fulfilled in which regard those former Sufferers who cryed How long were bid to Rest yet for a little season Rev. 6. 10 11. Christ hath a great Respect for Passive Duty and till that be Accomplished he will not enter into his Glory Luke 24. 26. though some Men's Expectations be thereby Disappointed v. 21. Yea those Disciples of a choiser Spirit will also Rejoyce in their Prolonged Sufferings till that which is behind of Christ's Afflictions in their flesh be filled up Col. 1. 24. Now had Christ come at first John Baptist had not been a Prisoner and many Late Sufferers would not have come upon the Stage since grosser Persecutions or Destructions will come to a Perpetual end when Christ shall have prepared his Throne for Judgment Psal 9. 6 7. There would not else have been those Hopeful Prisoners for him to send forth and render double unto Zech. 9. 11 12. when he shall come as King v 9. 10. The Lord is therefore Slack or rather long-suffering because he is not willing that any should perish but would have all come to Repentance 2 Pet. 3. 9. as Paul came not as yet to those Corinthians from a Design to spare them 2 Cor. 1. 23. and not from any Lightness v. 17. The saving of those Samaritans did countervail his Tarrying John 4. 40 41. Yea therefore Paul endured much for the Elects sake that they might also obtain Salvation 2 Tim. 2. 10. And those Old Saints might not receive the Promise in their Days God having provided some better thing for us that they without us should not be made Perfect Heb. 11. 39 40. Now had Christ come at first the Hearts of some Fathers then had not been turned to the Children unless John Baptist had gone Before him Luke 1. 17. Nor had his Patience been so apparent as now it is unto the utter silencing of those who have not sued out their Pardon in this Respite 11. To Prove the Spirit of Ancient Persecutors whether they will be Warned by his Affrighting Messenger or go on still unto their utter Extirpation God's Method is to Usher in Rejection by an immediately fore-going Admonition Titus 3. 10. Since the Beginning of a Judgment is apt to Promise a Souls Return which Christ is willing to Improve to shew the Riches of his Mercy Thus Pharaoh had his Respite Exod. 8. 15. to try the Nature of his Relenting v. 8. And Zedekiah's threatning Adversary was Removed Jer. 34. 21. To try the Performance of that Liberty which he had Promised in his Distress v. 8. 11. And therefore Christ's Ministration was after John's Acts 10. 37. to try what Operation his Harbinger's Rebuke would have upon the Pharisees and Herodians Mark 9. 12 13. Nor would it else have been so manifest that Envious Edom would have so looked upon his poor Distressed Brother Obad. 12. Or that the Assyrian would have got the Men of Judah's Money 2 Kings 18. 13 14 15 16. and then Engage against them v. 17. Or that all
me my God hath quite forgotten Isa 49. 14. Thus hath there been a Mighty Cry but yet no Faith on Earth Luke 18. 7 8. whilst others of a more Believing Spirit have been for Signs and Wonders Isa 8. 18. And if it now be otherwise 't is either from some present Dream or from the Virgins late awaking 6. With reference unto their former Accurateness or walking closely with the Lord as doth become the Gospel Time was when all our Virgins were very Sober seeming to be of a serious Spirit not swallowed up in Worldly businesses willing to hear what might be Offered Diligent in Religious Exercises and trembling to think of grosser failings in point of Practice or Opinion But since that time how have they flâ—nted it in Worldly Fashions making Provision for the Flesh What Levity hath appeared in their Spirits and Frothiness in their Discourse How hath their Cloven Foot United having Buried their General in their Particular Calling How have they scorn'd Instruction at least to be Reproved How yawningly hath God been Worshipped whilst Mammon hath had the Male Yea how have Dangerous Errors been Indulged and Grosser breach of Duty made light of Thus have the Wiser Virgins slumbred whilst others have fallen fast asleep Quest 4. What are the Distinct or Proper Signs of slumbring and sleeping Answ I. The Signs of slumbring suitable to what is in the Letter are these 1. The slumberers Eyes are closed who therefore cannot see unless it be some little glimmering of a greater Light that 's just before them Whereas the wakers Eye is Open who therefore seeth at a distance and can discern what is more darkly hinted by sending forth to meet the Object and in a way of Prying Observation But slumberers cannot understand some kind of Truths and Duties which formerly were very plain save as their present Lustre can penetrate a shut Eye-lid or not without some more than Necessary Demonstration Time was when all our Virgins were fully satisfied concerning several things which since they say are not so clear the Reason whereof is more to be Lamented than to be wondred at viz. The Heaviness of their Eyes which must be throughly first awakened before they can see the Glory of Christ's altered Countenance or of those Men who talk of Sufferings Luke 29. 30 31 32. 2. The slumberer's Posture is very much wavering this and the other way untill such either be awakened or else laid down to sleep Watchmen can stand whole Days and Nights Isa 21. 8. but others are tossing to and fro one while enclining to Prophaneness on the Left hand another while to Right-hand Superstitions sometimes too forward and presently fallen back as much behind Seers may be for Going on unto Perfection Heb. 6. 1. therefore all kind of Alterations are not to be Condemned But one may easily Distinguish between the Watchman's walking and the Slumberer's Nodding between a Judicious variation and Childish instability When Persons do thus Multiply self-contradicting Motions or when their Head hath lost its due consistency in Matteres of Faith or Duty we may conclude them to be slumbring especially if they have formerly been more Discreet and Fixed 3. The slumberer's Hand is easily apt to let things go or fall who thereupon awakeneth unto his Fruitless sorrow A watchful Christian is to be known by holding fast that which he hath Received Rev. 3. 2 3. especially what is of worth and of a Brittle Nature such as are the stedfast Profession of our Faith Heb. 10. 23. the Confidence of our Hope unto the End Heb. 3. 6. the Form of sound words or Scripture-Language 2 Tim. 1. 13. the word of Christ's Patience Rev. 3. 10 11. and every Gospel-Institution Rev. 2. 25. yea whatsoever is good and true 1 Thes 5. 21. or that good thing be it what it will be which is Committed to his care 2 Tim. 1. 14. But slumberers may soon have such things wrested from them yea of themselves by little and little they will let fall what hath been sometimes highly prized and then awaken when in some sence it is too late How sadly Remiss of later Years have the most of Virgins been as to their Ancient Testimony the Purity of their Communion the Savouriness of their Discourse their searching after Knowledge and the like all which evinceth their having entred into this sad Temptation 4. Slumberers may Hear and understand a little but such are not Affected duly with what is said or done Such can endure to hear their scruples Answered their Duty Opened their Sin Reproved and yet have no Impression to any purpose upon their Spirits They may have sluggish good desires and yet have nothing Prov. 13. 4. because their hands are folded Prov. 6. 10. there way is as an Hedge of Thorns Prov. 15. 19. there is say such a Lion in the way of Action Prov. 26. 13. and therefore their desire kills them Prov. 21. 25. Such may be heard to groan in Prayer with reference unto some Corruptions but take no further course to be Delivered They like such kind of Spiritual Food but that it grieves them to bring their Hand and Mouth together Prov. 26. 15. therefore such Roast not what they have seemed to take in Hunting Prov. 12. 27. Lord evermore give us this Bread say such John 6. 34. but do not eat it when set before them v. 35 36. Whereas a watchful Christian hath his Affections stirring and is in an immediate fit Capacity for suitable Actings as in that case of Opening Luke 12. 36. 5. Slumberers may sometimes speak but very simply witness the slumbring Spouse whose Answer to her Beloved's Voice was like that of a Child as if she knew not how to Dress her self or how to put that on which was put off Cant. 5. 2 3. They seem to Pray in the Spirit but not with Understanding not knowing what they say no more than Peter did Luke 9. 33. when half asleep v. 32. They will confess if such a Rule were followed God would be Glorified more yet will they not grant it to be their Duty Another's Ruining of himself and Family in a common case will be acknowledged to be his Liberty but not his bounden Duty for fear themselves should then be made to Suffer with him They heartily could wish that all were free to Suffer in such a cause till when they Judge it not incumbent upon particular Persons as if anothers failing might warrant mine They will Declare compliances with Man's Commands or Prohibitions to be unlawful and yet themselves persist in such a way Whereas a watchful Christian is to be known by that consistency which is between his Heart and Tongue his Practice and Profession 6. Slumberers will oft-times waken and yet immediately will Nod again both in the Letter and Mystery A sudden Light may rouze such up a little as did John Baptist's Light those slumbring Jews which made them Skip or Dance a Galliard though onely for an hour as the Greek
the Bridegroom cometh before it can be Bought Mat. 25. 8 9 10. 6. When Ashur and Eber are both of them Afflicted by Ships from the Coast of Chittim which Balaam makes to be the immediate forerunner of Ashur's Perishing Numb 24. 24. and of Christ's having the Dominion v. 19. or of his Coming out of Jacob as a Star to destroy the Generality or all the Children of Sheth v. 17. who was the onely Hopeful Remaining Son of Adam Gen. 4. 25. put for the Generality of Professors Now Ashur came of Shem Gen. 10. 22. who was the first Devourer of God's Israel Jer. 50. 17. and their last Troubler afterwards Ezra 4. 2. who therefore fitly answers unto Satan or the Dragon who was before the Babylonish Beast Rev. 12. 3. and doth resist Joshua afterwards Zech. 3. 1 2. Eber came of Shem also Gen. 10. 21. from whom the Hebrews or Professors had their Name which was first given to Abraham Gen. 14. 13. This Ashur in the latter days shall be United with those Hebrews both which shall joyntly be Afflicted though not Destroyed by Ships from Chittim which was a place eminent for Trade and Shipping Ezek. 27. 6. Dan. 11. 30. Soon after which this Ashur shall perish for ever and Christ shall come as King or as a Bridegroom 7. When the Harvest is Reaped as being fully Ripe Rev. 14. 15 16. then comes the Vintage v. 18. or wrath of God upon his Enemies v. 19. Joel 3. 12 13. by the space of two hundred Miles v. 20. Soon after which seven Angels Rev. 15. 1. come out of the Temple Opened v. 6. Upon the Seventh Trumpets sounding wherewith Christ comes to Reign Rev. 11. 15. 17 18 19. Which Harvest may thus be known It is an Harvest Rev. 14. 15. which eminently doth consist of Wheat Mat. 13. 29 30. or Men of a choiser Spirit who then must be cut down as to some kind of former standing Natural or Mystical 'T is Reaped by one like the Son of Man Rev. 14. 14 15. or by the Son of Man himself Rev. 1. 13. or by a more immediate hand of God which is a sad Dispensation to the Godly and therefore it is Accompanied with a Cordial Prologue unto such Rev. 14. 13. 'T is Reaped upon the Prayer of one out of the Temple Rev. 14 15. viz. an High Priest or a Priest at least who Typified Saints of greater Spiritual Strength because no other can bear to joyn in such a kind of Prayer but rather pray against it 'T is after the Return of Babylon's Captivity or when the Lamb and his Party are on Mount Sion Rev. 14. 1. 'T is also after that loud Denunciation against Complyers with the Man of Sin at such a Time Rev. 14. 9 10 11 12. 8. When God shall have made of a City an Heap of a Defenced City a Ruine A Palace of Strangers to be No City Isa 25. 2. Then will he be a strength to the Poor v. 4. and the Branch of the Terrible ones shall be brought low v. 5. in Order unto his Marriage-Feast v. 6. at his Expected Coming v. 9. Which Dispensation may thus be known It must be a Metropolis because there is a Palace in it which therefore is applyed by some to Babylon It is a Defenced City and therefore its Ruines must chiefly be within its Walls It is a Palace of Strangers as Strangers and Israelites are contra-distinct Jer. 5. 19. Such as the Assyrian is in Israel's Land Mic. 5. 5. Its Ruines must be very Great because it Never shall be re-built or not of a long time at least as Exod. 21. 6. where the same Hebrew words are so intended And this sad Judgment will much Affect since Therefore shall the strong People Glorifie God and the City of the Terrible Nations shall fear him Isa 25. 3. 9. When God shall make his Enemies like a Wheel Psal 83. 13. in Order to Their being troubled for ever v. 17. who have consulted against his hidden ones v. 3. that Men may know Jehovah is most High over all the Earth v. 18. Which Wheel donoteth Restlessness or self-destroying Variations and thus the Lord â—â—ings to Nought the Heathens Counsel Psal 33. 10. whereas his Counâ—â—â—ands for ever v. 11. because he speaketh and it is done he doth Command and it stands fast v. 9. Thus Pharaoh that Egyptian Dragon did first increase his Cruel Persecutions Exod. 5. 7 8. and then abated of his Rigour Exod. 8. 8. untill he rose again Exod. 14. 5. unto his utter overthrow v. 28. Thus did the Assyrian Adversaries first make the Jews to cease by Force and Power Ezra 4. 23. who afterwards did onely take the Builders Names Ezra 5. 4. untill they made a fresh Complaint v. 17. unto the Reversing of that Prohibition Ezra 6. 6. 11. Thus also did the Martyrs Cry Rev. 6. 10. because of Galienus his increasing Persecution which then abated till the Nineteenth Year of Dioclesian v. 11. who afterwards Revived it v. 11 12 13 14. unto the extirpation of that Roman Dragon v. 15. and thus it was with Typical Sennacheribâ— 2 Kings 18. 13. 17. Isa 37. 8 9. 36. 10. When the Worship of God is openly Blasphemed by his Enemies at such a time The Adversary's Blaspheming the Name of God is pleaded as an Argument with him to pluck his Hand out of his Bosom Psal 74. 10 11. and was effectual in that Typical Valley of Achor Josh 7. 9. though long endured when first the Man of sin arose Rev. 13. 5. If Pharaoh did profess himself to be an Atheist Exod. 5. 2. calling those Idle who onely would have Liberty to Sacrifice v. 17. God will soon make him know there is none like himself by sending all his Plagues upon the others Heart Exod. 9. 14. And if the Assyrian doth Blaspheme the Holy One of Israel Isa 37. 23. calling High places and Idolatrous Altars God's required Worship Isa 36. 7. and like ning the true God to Idols v. 20. the Lord will soon turn him back Isa 37. 29. and signally destroy him v. 36. It also much displeaseth God Isa 59. 15. so as to make him Furious v. 18. when he that departs from evil is counted Mad as the Margin hath it v. 15. and as the Hebrew word is by some Jewish Writers rendred Yea Christ will soon cast off those Old Professing Jews who do Blaspheme the truth of such a Time which was first Preached to them Acts 18. 5 6. 11. When Tyre and Sidon shall have Sold the Children of Judah unto the Grecians Joel 3. 4. 6. after the Return of Babylon's Captivity v. 1. then will God plead the cause of Israel v. 2. and raise them out of that place again v. 7. casting their Sellers into that Condition v. 8. in a way of just Recompence v. 7. Which Tyrians and Sidonians of Old were very like the present Hollanders in point of Strength at Sea Zech. 9. 3 4. all manner of Trading Ezek. 27. 3.
for such a Cry as then was made in Egypt Exod. 12. 29 30. And such a surcease of Expectations or such a Midnight hath manifestly been upon us The Bridegroom 's near approach hath not been Credited by those who formerly went out to meet him That Witness hath been wholly waved as being thought unedifying It hath Offended some when but encouraged unto a Sober hope till Providence should cast the Scale We have been cast behind in some Men's Apprehensions as Israel in Reality was through others unbelief Yea Sober intimations of the Bridegroom 's Coming have been like Thieves cryed out against as being Dangerous or tending to Rob Men of Estate and Liberty Thus hath a Midnight been Apparent in our Times and such a Dispensation is that by which the Cry is partly to be known as having been already made Quest 5. Why is a Cry Now made more than at their first going forth Answ 1. Because the Virgins Now are fast asleep who formerly had been awake They do not stir as heretofore therefore Christ Calls them they cannot stir untill awakened therefore Christ Cryeth to them 'T is not an Ordinary Voice that can be heard by one asleep And thus Christ suits his Notice unto their Necessity He might indeed have bid them now sleep on as Mat. 26. 45. but their Condition Cryeth unto him to which his Crying Notice Ecchoeth He knoweth that the Wiser Virgins Spirit is willing therefore he gives them one awakening more Mat. 26. 41. He knew this Cry would have some rouzing Efficacy and whilst there is any hope he is for the use of means Luke 13. 8 9. Some would have thought it hard if he had taken them at this Advantage therefore he takes this course to stop their mouths Rom. 3. 19. His Tarrying was a great Temptation to them which is removed by his Cry How sadly is the straining of his Voice requited by others snorting 2. Because they now are put upon the Repetition of a former Practice which in a Case of this Nature needs a Cry One may do something once in way of Frolick which is not Seconded because it was not thought to be a Duty And thus some serve the Lord in way of real Humour or apprehended Supererogation who therefore count its expected Repetition to be unreasonable One may do that at first which is recalled upon Second thoughts till quickned up by fresh instructing Opportunity However being wearied by their former walk and having found that Rest is good they might be somewhat stiff and loth to Rise unless some Louder Cry doth force them to it Yea having once gone out before they might suppose it needless to go forth again so sparing we are of Multiplyed pains save in a way of our own choosing especially since Christ here takes no Notice of their former Action and since it hath been dis-continued Both which are strong inducements to sit still at present Isa 58. 3. Cant. 5. 3. unless a Call be of a Crying Nature 3. The Season wherein this Cry is made doth make it Necessary 1. As the Midnight is a time of greatest Deadness or Inactivity both in respect of Inward Liveliness and Outward Motives thereunto At Man's awakening in the Morning he is most like to God Psal 17. 15. as to his being Active but Night especially Midnight is Man's time of Rest Psal 104. 23. Though Beasts of Prey are then at work v. 20 21. whom in the Morning the Righteous shall have Dominion over Psal 49. 14. Time also was when all the Virgins at their first going forth were much Encouraged from without Their Governours began to say Jerusalem's Inhabitants shall be our strength Zech. 12. 5. they walked then from strength to strength increasing in their Number as they went to Sion Psal 84. 7. God did then own them by his Providence as Heathens did Confess Psal 126. 2. enough to make the Old Man Lively But it hath since been otherwise therefore a Cry is Needful 2. As Midnight is a time of greatest Darkness especially in Tempestuous Seasons such as that is wherein this Cry is made These Virgins at the first did seem to have no want of Light but then were fully Satisfied as to their Present Work and Duty Their Loins were girt and their Lamps burning which made their way exceeding plain to what it hath been since the failing of those Affections by which the Judgment of most Men is guided How easily then were all Objections Answered which would not since have been thought strong again but that the former Light of General Harmony is now Eclipsed which then was clear Nor can it be denyed but that the Work at first was in it self more Obvious as will appear upon the Opening of this Latter going out In which regard a Cry is needful to clear that Eye which hath of late been so dim-sighted 3. As Midnight is a time of greatest Hardship and visible Danger The Air is then Raw and Cold which tender Virgins cannot bear without the hazard of their Health and therefore such have pleaded they needs must Die if sent to Prison not knowing that such a moist Ceâ—â—ar is Christ's House of Wine Cant. 2. 4. Yea Lions then are wont to Roar Psal 104. 2. 21. which nothing but a Louder Cry will make poor feeble Virgins not to fear Thieves also are then abroad therefore Men judge it not their Duty but their sin to walk at Midnight without a more than Ordinary Call viz. a Cry Though all are set by Christ upon their Watch at such a time Mark 13. 35. 37. which one would think is Call sufficient But we are apt to fit our Duty for the Meridian of our Interest and not to venture out if self-concernments lye at Stake unless a greater Cry be made within as sometimes was in Egypt which made them all to rise at Midnight Exod. 10. 29 30. though Robbed by it v. 36. Quest 6. What 's meant by those words Go ye out to meet him Answ 1. These Virgins were Now Asleep and Going is an Act of one awakened which therefore intimateth the Rouzing up of drouzy Habits into awakened Exercises That Rising Sun will have the Sapoâ— Radical Dispositions drawn up into the Branches of Respective Actions There is no visible Difference between the Wise and Foolish the Deaâ—â— and Living while asleep whom Christ will now Distinguish by putting them upon Motion He is content to eat his Spouses Honey-comb together with her Honey Cant. 5. 1. but Roots alone will not contenâ— him when also Fruits are not laid up for him as is expected from â— Spouse Cant. 7. 13. He therefore hath called them out of Darknesâ— into Light that they might shew forth his Vertues 1 Pet. 2. 9. anâ— not onely have them Dormant in their Habits This is their Duty alway therefore he takes no Notice of their present slumbring but puâ— them on immediate Action or Going out to meet him as they woulâ— have him Own them 2. These Virgins
concluded so will the sixth Trumpet We Now are in the Expectation of those New Heavens Isa 65. 17. and then the former shall not be Remembred Upon the Reviving of Temple-work the Temple is said to be then Founded Hag. 2. 18. therefore we then must have New modelling Therefore we Read of no Beasts or Pastors just when the Seventh Trumpet soundeth Rev. 11. 15 16. as having lately Disappeared since Rev. 14. 3. untill Rev. 15. 7. Now Officers and Churches are wont to go together Which is more plainly hinted by Christ's Resolving to spew those Laodiceans out Rev. 3. 16. who were the Last of those Typical Asian Churches under the Dragon 's or Satan's Dispensation Rev. 2. 10. 13. who must be laid aside a little before the setting up of Christ's own Throne Rev. 3. 21. 5. They are to Go Out of Lower Good attainments into an Higher state of Evangelical Perfection Their Childish things must now be put away as 1 Cor. 13. 11. their Wheat must out-grow its Blade and empty Ear â—â—â—k 4. 28. they should endeavour to be more than Babes in Christ else will they want that Wedding Garment of an Healthful Appetite for Christ's strong Meat Heb. 5. 14. when he shall make his Marriage-Supper Mat. 22. 4. 12. They must be Accurate as to the Matter of Duty all which must diligently be added unto Faith 2 Pet. 1. 5. Yea both Obedience and Believing must be compleated by having Respect unto the Scripture as their Rule God's Glory as their Highest Aim and the Second Adam's Spirit as their Root and Principle And thus as Natural Beauty consists of Integrality Symmetry and Complexion so is a Gospel-Saint made up of Body Soul and Spirit or Nature Animality and Spirituality as Salem Sion and Millo were all United into one Jerusalem in David's Time 2 Sam. 5. 6 7. 9. which therefore was called a City Compact Psal 122. 3. and the Perfection of Beauty Psal 50. 2. as Sion was a Type of Gospel-Saints especially in David's Time and when he Ruleth over all Israel which fully Answereth unto the Seventh Trumpet 's founding Rev. 11. 15. 6. In Order unto all which before mentioned They are to Go Out of Themselves at such a time and every of their self-concernments into a self-denying frame of Spirit else will they neither follow Christ Mat. 16. 24. nor yet Prepare to Meet him Amos 4. 12. They must go out of sinful self else will they not say to their Defilements Get you hence Isa 30. 22. They must go out of Worldly self else will they not leave their Babylonish Accommodations or self-securing Privacy in times of Danger Yea they must go out of Spiritual self in some Respects else will it irk them to leave their Old Heavens and to count all things loss for that which is more Excellent Phil. 3. 8. Such must not then talk of Ceiled Houses Hag. 1. 4. nor yet receive Honour oâ—e of another John 5. 44. nor value Man's Judgment 1 Cor. 4. 3. nor Judge of Things or Persons according to Appearance John 7. 24. nor yet call ought a Priviledge save as it is of Christ's Appointment and no way interfering with our Duty Quest 7. Why will Christ have the Virgins thus to Meet him by Going Out Answ 1. That so they might be Throughly thus Awakened which is one Branch of Going Out and by their Going is Effected Since if the Sleeper's Rising and standing up doth tend to his Awakening Eph. 5. 14. Isa 51. 17. much more his Going also in this Moral sence as in the Letter Mat. 26. 45 46. By which awakening here is meant the Actuating of that Light and Grace which formerly had been asleep and which their Walking doth Accomplish The Powerful Repetition of former Duties must needs awaken more and more especially when there are fresh Additions of a Rouzing Nature such as this Second Going Out affordeth He that Walks out at Midnight wâ—â—â—ub his Eyes especially when going in untrodden paths and lying open unto utmost Danger He also must needs be Throughly wakened whose way is up-hill and full of stumbling stones such as that eminently is if rightly Walked in which leadeth out of these Old Heavens and Lower Good attainments 2. That so his Coming Now might herein as in other things Resemble his Personal Coming at the last when those Alive shall be caught up into the Air to Meet him 1 Thes 4. 17. and in the Clouds together with those Newly Raised from the sleep of Death v. 16. being strangely Changed 1 Cor. 15. 52. There must be a Meeting Now as will be Then which Meeting is Now at Midnight as it will Then be in Clouds and Darkness Sleepers will Then awake so will they Now some unto shame and some to Everlasting Life Dan. 12. 2. Christ will Then Come in Person and with the Last Trump of All 1 Cor. 15. 52. as Now in his Returning Witnesses and with the Last Trump of Seven Rev. 11. 15. There must be Now a Going Out of Lower things as will be Then a being caught up into the Air out of what is Designed to the Flames and into an Higher Clearer Purer State and more immediate Communion with the Lord till these Old Heavens and Earth be done away 3. That so his Coming might be with greater State which ever was and will be Glorious from first John 1. 14. to last Titus 2. 13. and which is partly thus evinced Eglon put Honour upon Ehud's Message from the Lord when he arosâ— in Order to his Receiving of it Judg. 3. 20. And on the same Account those Stately Pharisees demanded the Blind Man's Repetition of what he had said before John 9. 26. Christ also had Honour put upon him when Peter at his word did Re-assume that Work which had been laid aside through former Disappointments Luke 5. 5. Yea bare Going out to Meet another doth Evidence Respect and Longing to behold him both which are Signs of Honour Especially when such Go out not onely from Satan and the Man of Sin but also from dearest self-concernments both Natural and Spiritual or when that is Accounted Loss for Christ which formerly hath been Accounted Gain Phil. 3. 7. such as our Outward Interest is much more some Higher Priviledges 4. That so his Harbinger might not out-shine himself in that Regard The People went Out of Old Jerusalem into the Wilderness to Meet John Baptist Mat. 3. 3. 5. So did these Virgins at their first going out supposing John to have been Christ himself John 1. 25. Yea Israel went out of some Accommodations when they went out of Egypt Numb 11. 5. who yet fell short of Canaan Numb 14. 29 30. Now shall the Servant be above his Lord Or shall the Morning-star seem brighter than the Sun Shall we Go Out to see a shaken Reed Mat. 11. 7. and not much more to Meet this Rock of Ages who never failed Isa 42. 4 Shall we go out of Egypt to Moun Sinai and not from
hath no great mind to Go Prov. 6. 10. Proud Flesh thinks scorn to have the easiest Terms Imposed 2 Kings 5. 11. 13. Self-loving Flesh would part with Nothing much less with All Mat. 19. 21 22. therefore this self or Flesh must be Denied before Christ will be followed Mat. 16. 24. Consult not herewith in others neither as Absalom did with Hushai and Rehoboam with his Companions unto the Ruine of them both The Serpent will tell thee Christ is too Dear and may abate Gen. 3. 4 5. Relations will bid thee first to provide for Them And Carnal Friends will break thine Heart with their Disswasives Acts 21. 13. Peter took Christ to do for being too forward Mat. 16. 22. whom therefore Paul would not consult with at the first Gal. 1. 16 17 18. Nor will a Bargain of this Nature be concluded till such are silenced by us as Peter was by Christ Mat. 16. 23. 7. Mind his Commodity before you do Refuse it and under this single denomination here of its being called Oyl yea meerly with Respect to that Particular use of Oyl intended here viz. it s being Serviceable in point of Light which may induce your Buying of it 1. The Light is sweet Eccl. 11. 7. and doth Rejoyce the Heart Prov. 15. 30. therefore the Light is put for Joy and Gladness Esth 8. 16. Psal 97. 11. by which the Heart-chearing influence of a Godly Ruler is described 2 Sam. 23. 3 4. Yea God's own Love which is the choisest Cordial is called the Light of his Face or Countenance Psal 4. 6. Now would you not be glad of Joy Come then yea come and Buy this Lightsome and this Gladsome Oyl When Sampson had lost his Eyes or Light how did he Grind in the Prison-House Judg. 16. 21. it may be his Teeth together in way of Indignation and Vexation chusing to be Avenged upon others for his Two Eyes by Losing his very Life v. 28. 30. which Now was not Desirable Yea therefore Hell it self is Represented by a place of Darkness where Grinders are Mat. 8. 12. as Heaven is a place of Light Col. 1. 12. and Joy Psal 16. 11. to shew the Pleasantness of Light as in it self considered and Dolefulness of being in the Dark 2. Light giveth Life and Being unto visible Objects which otherwise are as if they were Not as to our being Solaced with their sight Yea we had better Not to hear of Beauty than to want Eyes or Light by which to see it Man seeth not at least not chiefly by Extramission as Owls and such like Creatures do therefore His very Eyes are useless if in the Dark who onely Heareth what others See Death and Destruction have heard of Wisdom Job 28. 22. but sinners know not that Eminent Gift John 4. 10. because there is no Light in them Isa 8. 20. How marvellously would it Affect could Men but see the Amiableness of God's Tabernacles Psal 84. 1. the many Flowers in Sion's Land Cant. 2. 12. much more the Glory of God himself as it appeareth in his Sanctuary Psal 63. 2. John did behold Christ's Glory in his Lowest state John 1. 14. but others saw no Beauty in him who therefore did Despise him Isa 53. 2. 3. Else will you not have the Comfort of what you do Enjoy Souls in a state of Darkness may Really be Interested in Electing Love but till Christ gives them Light Eph. 5. 14. such cannot know it without his Holy Enlightning Spirit there is no Joy of his Salvation Psal 51. 11 12. Thou hast the Scriptures but till thine Eyes are Opened thou canst not understand them 2 Cor. 4. 4. because they are Spiritually to be Discerned 1 Cor. 2. 14. Thou hast the Tender of that Marvellous Light 1 Pet. 2. 9. the Sun of Righteousness doth shine upon thee but yet thy Darkness cannot Comprehend it John 1. 5. God is not far from every of you Acts 17. 27. yet can you not see or know him untill the Son Revealeth him Mat. 11. 27. therefore such Groundedly cannot Joy save in the Creature Nor can you see the Creature Neither so as to Rejoyce therein aright save as this Sun doth make that Moon conspicuous Psal 16. 5 6. or as God's Light doth shew the goodliness of that Inheritance 4. You will not else be apt to Blush or be Ashamed whatever cause there may be of it It is a shame to speak of those things which are done by some in secret Eph. 5. 12. because all Manifestation is by the Light v. 13. How did Enlightned Ezra Blush to mention the sins of others Ezra 9. 6. much more to stain his own Profession with the least unseemly Motion Ezra 8. 22 Light is Subjected in the Eye Mat. 6. 22. which Eye is therefore apt to water with every Mote and will not suffer spots to rest upon the Garment Thence is it that Enlightned ones are alway Neat. But sinners are in Darkness Mat. 4. 16. who therefore cannot be Ashamed Jer. 6. 15. Sin being Virtually upon their Back where vilest Spots may be and be Continued with utmost Confidence till they shall be Ashamed and Consounded both together 5. You will not else have any Spiritual Heat or Warmth which alway is Accompanied with Spiritual Light The Natural Sun may warm him who is Blind as to his Bodily sight but so doth not the Sun of Righteousness save whom he also doth Enlighten There may be true Spiritual Light oâ— Grace without any Apprehended Warmth or Comfort Isa 50. 10. but there can be no Grounded Peace where Grace is wholly wanting Isa 57. 21. This is that Oyl of Joy Isa 61. 3. and without which there is no Laughter save what is Mad Eccl. 2. 2. Darkness and Sorrow are Co-incident and both of them are Consistent with the Light of Earthly Sparks Isa 50. 11. All Wisdoms Paths are Paths of Peace Prov. 3. 17. which is a way that others know not because their Paths are crooked Isa 59. 8. and therefore their Case must needs be sad 6. You will not else be Spiritually helpful unto others at least there is no Promise for it upon other Terms Jer. 23. 22. Christ was Anointed first and with this Special Oyl and then his Preaching was Effectual Isa 61. 1. but What hast thou to do saith God unto the Wicked to Declare my Statutes Psal 50. 16 whom others are bid to let alone and with Respect unto their Blindness Mat. 15. 14. Lips may Salute the Ear whereas Heart Answereth unto Heart Prov. 27. 19. nor can it be Expected in an Ordinary way that Nature should work Grace or that a sinner should Beget save in his own Likeness as Gen. 5. 3. Christ's Image in a true Believer's Conversation is a Preaching Picture 1 â—et 3. 1. while Graceless Gifts are but a silent kind of Speaking John 6. 63. nor can the Flesh Reveal that which is Spiritual Mat. 16. 17. no more than Nature can Receive it 1 Cor. 2. 14. Since Darkness Comprehendeth
his Father Luke 19. 12. and doth not Take it Rev. 11. 17. till it is Given him Ezek. 21. 27. As in Relation to Particular Souls he Marrieth none save whom the Father Giveth John 17. 2. So it is with Respect unto his Kingly Power He Cometh as a Thief unto the World Rev. 16. 15. but by the Door as to his Father's Approbation John 10. 1 2. He will not Marry without his Father's Full Consent wherein he is a Pattern to his Children Nor do the Saints the High ones Take the Kingdom Dan. 7. 18. till it be given them v. 27. though others may exalt themselves pretending thereby to Establish the Vision but they shall Fall as heretofore such did Dan. 11. 14. 4. Espousals were wont to be before a Marriage Mat. 1. 18. Deut. 20. 7. which is of great Use if not a Duty still And thus Christ was Contracted or made sure unto his Throne of Old Psal 33. 2. in which regard that Dispensation is his Wife in Law Deut. 22. 24. and therefore woe be unto him that Forceth her v. 25. as worldly Powers have done especially ever since John Baptist's Coming in the Mystery whom therefore Christ will put to Death though nothing shall be done unto the Humbled Crying although Betrothed Damsel v. 26. John Baptist's Coming was to Prepare the Bridegroom's way Mat. 3. 3. and whos 's Espousing Testimony therefore was of Use John 5. 33. which Custome also is Observed in a particular Soul's Uniting unto Christ Hos 2. 19. onely there must be some further Progress made therefore they hinder the Lamb's Marriage who could be satisfied with John Baptist's work 5. Princes are wont to Marry first by Proxies or by some other Persons Representing them and so doth Christ He was an Husband unto Israel Jer. 31. 32. yet were they Married first to Moses being Baptized into him 1 Cor. 10. 2. Thus are Saints Married or Espoused Now by others unto Christ 2 Cor. 11. 2. Thus also Sion is first Married by her Sons although Christ is the Bridegroom with Respect unto that Dispensation Isa 62. 5. Christ hath a Throne or Kingdom of his own Rev. 3. 21. which Dispensation at the last is called his Bride Rev. 21. 2. with reference unto his Personal Marrying of it But yet this King will Honour some of his Saints by letting Them Marry that Ministration first Psal 149. 9. that he might first Sup with Them Rev. 3. 20. thence all Dominions 't is said shall Serve and Obey Him when yet his People chiefly do Possess the Kingdom Dan. 7. 27. 6. Marriage Creates the Nearest Union and fullest Communication or most sweet Communion So is it here since Christ will then Rest in his Love Zeph. 3. 17. or Center in a sweet Deportment towards All but more especially his Chosen ones whom he will then Evidence his Conjugal Affection unto his Everlasting kindness Isa 54. 8. Affected with their former Sufferings from others Zech. 1. 15. and from Himself Isa 40. 2. Jer. 31. 20. Accepting what they Offer Mal. 3. 4. and satisfying their Desires Zech. 13. 9. as Esth 5. 6. Paying their Debts Mat. 25. 34 35. 40. and deeply Revenging all their Injuries Zech. 2. 8. 7. A Marriage cannot be unless the Bride and Bridegroom be there Present at least-wise in their Representatives Thus Christ was Present when he first Married Israel Acts 7. 38. thus it is also from the Presence of his Spirit in an Instrument if any Soul be Married to him or Discipled Mat. 28. 20. and when his Kingly state shall be set up its Name will be The Lord is there Ezek. 48. 35. His Personal presence is reserved till the Last but yet the Bridegroom will Now come else could there not be a Marriage Prepare for his Appearing then so as that Saints shall say Loe This is He Isa 25. 9. Yea others then will Look upon him either with weeping Eyes Zech. 12. 10. or with self-hiding from his Face as Rev. 6. 16. His spiritual Presence hath been suspended but he will come again in that Respect to fill the second Temple with his Glory and Constitute a proper Marriage 8. Increase is wont to follow upon Marriage in way of Blessing from the Lord Gen. 1. 28. so doth it upon Christ's Thus Israel Multiplyed more than others after her being Married unto Christ Ezek. 5. 7. unto the Aggravating of her Adultery Thus also Gospel-Saints are therefore Married unto Christ that so they might be Fruitful unto God Rom. 7. 4. and it was fore-told that Gentile-Saints should Multiply more in point of Number than did the Ancient Jewish Wife Isa 54. 1. And when Christ shall be further Married to his Kingly Dispensation Israel and Judah will be sown with the Seed of Man Jer. 31. 27. they shall be Increased like a Flock Ezek. 36. 37. unto their own Admiration Isa 49. 21. and Place shall not be found for them Zech. 10. 10. The Children that Sion will then have shall call for Place wherein to Dwell Isa 49. 20. 9. Marriage is during Life since God hates Putting away Mal. 2. 16. save in the case of Adultery Mat. 5. 32. therefore to have been the Wife or Husband of more than one by Reason of unmeet Divorce is such a scandal as incapacitateth for a Gospel Church-Office 1 Tim. 3. 2. 12. and for the Place of a Widow 1 Tim. 5. 9. Thus Christ's Betrothing is for ever Hos 2. 19. whose Marriage-Covenant with Particular Souls doth undertake for their being Loyal to him who therefore Never will be Divorced Jer. 32. 40. And though Christ Now Disowns the Jews his Ancient Wife Hos 2. 2. yet did she first play the Harlot Jer. 31. 32. as the Bill of her Divorce will Evidence Isa 50. 1. Nor will he put away his Wife as to the Gentile-state till they prove False to him Rom. 11. 22. nor ever alter his Married Dispensation with them or with the Converted Jews but upon their Departing from him first 10. Marriage doth not Necessitate the Husband 's Constant Presence though but is consistent with his sometime Discontinuance unto the Bride-Chamber-Children's Mourning Mat. 9. 15. though Harlots are Glad thereof Prov. 7. 18 19. Particular Souls Experience this unto their sorrow though as the Fruit of their Apostacy as in Relation to the present Jews Cant. 8. 1. or Sensuality as in the days of Constantine Cant. 5. 2. or sad Formality as after the Return of Babylon's Old Captivity Cant. 3. 1. according unto Brightman's Casting of those several Times And with Respect unto Christ's Marrying with his Dispensation some think his Second Personal Coming will be Discontinued Though I am not of that Opinion since Saints will then be ever with the Lord 1 Thes 4. 17. But yet his Glorious presence with Restored Gentile-Saints if not the Jews will be I think but for a Time to make Room for his After-coming to wit in Person 11. Marriages of Old were Solemnized in such a way wherein Christ's Union
Beasts or living Creatures being full of Eyes Before and Behind Rev. 4. 6 7 compared with Ezek. 1. 10 but till that time a Friend Behind us may be of necessary use to rectifie what is amiss upon our Backs Yea Company in it self considered doth much provoke to be more Neat than otherwise so little know we how to walk as being alway in the sight of God Affected Solitariness and spiritual Sluttishness are mutual Causes each of other whatever Curiosity may be Pretended unto Let me be Left Alone by others in my way of Duty Joh 16. 32. but not Affect it for fear of being like him who was a wild Ass Alone by himself Hos 8. 9. 8. Let us make Choice of our Companions though else had we better be Alone as to our getting Ready Man is so apt to be as his Companions are that God himself is said to be so Psal 18. 26 so far as his Unchangeableness Jam. 1. 17 is capable of Variation But Peter put off his Gentile Genteel Garb so soon as some of the Circumcised Habit came Gal. 2. 12 and thereby did much Harm to Others v. 13 and upon which Account Paul separated the Bâ—lieving Gentiles from those Jews Act. 19. 9. Some call that Pride which is the Newest though Heavenly Fashion and if a Councel were Now call'd among Professors some kind of spiritual Spruceness in Apparel would be Condemned as that in Letter was by the Fifteenth Canon of the Second Nicene Councel Some are Enforced to with-draw yea Others therefore are Cast out because they Dare not Touch that Garment which is spotted with the Flesh and blessed is he who doth Prevent such kind of Censures by his self-chosen Separation 2 Cor. 6. 17. 9. Let us make haste in Dying unto Chrnal Bravery So shall we have more Time and Love for Holy self-Adorning Some are so vainly studious of Worldly Fashions or so Conformed thereunto as that Transforming Inward Renovations are neglected these being Inconsistent Rom. 12. 2. 1 Tim. 2. 9 10. 1 Pet. 3 3 4 5. Christ finds no fault save with the Plaintiff when Martha or the Outward man complains of Mary for leaving her Alone in competition with that One thing Needfull Luke â—0 39 40 41 42. Persons in Love with their own cieled Houses are soon Prohibited from Religious Building Hag. 1. 4. and several would follow Christ if they had Nothing else to doe Luke 9. 59. 61. Yea spiritual Neatness is therefore sleighted by some Professors because Induments of a Moral Nature are so prized Therefore Paul crieth down these Lower Gifts which hindred those Babish Corinthians from what was more Excelling 1 Cor. 14. 19 20. 22 10. Let us look chiefly To our selves but let us take heâ—d of Looking too much At our selves or Trusting in our apprehended Beauty which doth Begin with Fornications Ezek. 16. 15. and justly Ends with being stripped v. 39. Some are so busie in Dressing Others as to forget Themselves which in a spiritual Case is Paradoxal Luke 6. 42. Others are so in love with some Particular thing upon them as to leave Adding thereunto and so that single Ornament doth but Increase their shame as doth a New Lawn Apron upon a Tattered Gown Whereas Humility is both the Gloss of every Garment and that which makes unsatisfied untill the whole be on yea alway spying some Defect and earnestly Desiring help accordingly Therefore so Few are Ready at this Day because so Many are in Love with former puttings on not being able to Forget what is Behind the sight whereof should onely stirre us up to Perfect that which is so well Begun Then shall we be Ready to goe with Christ into his Second Temple when all our Women's Looking-glasses are converted into Lavers as Exod. 38. 8 or when our self-Beholding shall be turned into self-purifying for which that Laver served MATTHEW XXV 11 12. Afterwards came also the Other Virgins saying Lord Lord Open to us And he answered and said Verily I say unto you I know you not IN these two Verses we have the Foolish Virgins signified as by their Practice so by their Portion with reference to such a Time viz. the Bridegroom 's being Come From whence the General Observation is as followeth Observ Vpon the shutting of Christs Door then will the Foolish Virgins come desiring to have it Opened but will be Repulsed with Christs saying to them Verily I say I know you not Quest 1. What is the Meaning of these words Lord Lord Answ 1. Negatively They do not Now crie Abba Father whatever formerly they may have done from a presumptuous pretending unto that Spirit of Adoption by which Saints are Authorized so to speak Rom. 8. 15. But Now they onely say Lord Lord to signifie perhaps the great Abatement of their sometime Confidence Confident ones as that word careless should be rendred will then be Troubled Isa 32. 11. Yea Christ will then Evince their being the Devils Children as at his first Appearing Joh. 8. 44 and when his Door is shut against them that very thing will Daunt them Indeed how can such call him Father who are in Bondage unto slavish Fear Rom. 8. 15. who seek their Own in serving him Phil. 2. 20 21 22. and do not Love his Son Joh. 8. 42. or that which is the Truth and Work of such a Time 2. As to the Affirmative the words Lord Lord import 1. Their full Knowledge of his Person as both that Title evideneeth and his Disowning Them in that regard in his Reply Thus did that Angel notifie his being Christ Luke 2. 11. thus Peter signified his Knowledge of him Mat. 14. 28 and thus Christ hinted unto Strangers who he was Mat. 21. 3. These did not seem to Know him in his suffering State Joh. 1. 10 but Now the Blind shall see out of Obscurity Isa 29. 18. such Now Refuse to know Him through Deceit Jer. 9. 6. but he will Then cause them to know he is the Lord Jer. 16. 21. He will be then Easily to be Known as by those many Crowns upon his Head Rev. 19. 12. so by his Vesture dipt in Blood v. 13. and this Name Lord upon his Thigh v. 16. 2. Their Knowledge of his being Present there as this directing of their Speech unto him hinteth This Dispensation hath its Name from thence Ezek. 48. 35. and it will be so fairly writ thereon that Foolish Virgins will understand it His Presence will appear as by the Oneness of his Name Zech. 14. 9. So by his People's being Powerfull 1 Cor. 14. 24 25 together with the putting of all Flesh to silence Zech. 2. 13. Therefore All sorts of persons then will be Ambitious of Communion with a Jew Zech. 8. 23 and Foolish Virgins among the rest will therefore seek unto Himself for Entrance since Fulness of Joy must needs be in his Presence Psal 16. 11. 3. Their Owning of his Lordly Power or that Himself who solely is Jehovah is the most High over all the
his Friends Look upon us for it is evident if we Lie Job 6. 28. Our Coming and our Pleading intimate that we are 〈◊〉 Now will not our Sighs and Tears Affect thine Heart Yea hast thou not Engaged to be found when searched for with all our Heart Jer. 29. 13 But Christ will Answer Not simply upon that Account save as Men seek me Early also Prov. 8. 17. Esau would fain have had the Blessing and sought it carefully with Tears but was Rejected Heb. 12. 17. because he came too Late though with Right Venison Gen. 27. 33. 13. Considering the Manner of their present Supplication Lord will these say we do not offer to Enforce a Passage but onely stand here knocking at the Door Nor do we call to others but do desire of Thee to be Admitted with thy Leave Nor do we Claim it as our Right but Humbly Beg it as a Favour To which it will be Answered You know 't is but a Folly Now to be Disordersy as heretofore else is your Spirit still the same The Gates of Hell cannot prevail against this Door Mat. 16. 18. Nor will the present Porters Open without mine Order Ezek. 44. 9. and as your Case will not permit a Claim so neither will your Conscience suffer it yea Interest alone doth make you in Appearance Humble 14. Considering the Ingenuousness of their Profession imported by that Title Lord which they Now give to Christ Lord will these say we Now acknowledge thee to be our Lord We do profess Subjection to thy Laws Nor shall we henceforth Disobey thee onely this once forgive our sin as Pharaoh Pleaded Exod. 10. 17. But Christ will Answer Not every one that saith Lord Lord shall enter into this Heavenly Kingdom but he that doth my Father's Will Mat. 7. 21. Nor are you better than your Predecessors Rom. 3. 9. who did but Flatter with their Mouth Psal 78. 36. and Hasten their Destruction by Hypocrisie Isa 29. 13 14. all which befell them for Ensample 1 Cor. 10. 11. However Now the Door is shut 15. Considering his Graciousness whom they have Now to Argue with Lord will these say at their Last plea we do confess thy Sovereignty but canst thou not evince that in a way of Mercy if thou pleasest Rom. 9. 18 Is not thy Grace Designed for Supremacy in Gospel-times Eph. 1. 6 And will Christ fall therefrom at Last How can the shutting of thy Door upon us consist with having no Pleasure in our Death Ezek. 33. 11. or thy Delight in shewing Mercy Mic. 7. 18 But Christ will Answer My Tarrying for you all this while doth witness the Truth of what you say but Grace hath had its Time and I have other Attributes to shew the Glory of However the Door is shut my word is past which must be Magnified more than Sovereignty Grace or any other Syllable of my Name Psal 138. 2. And therefore Now in brief I know you not Quest 4. What seemeth to be meant by those words Verily I say I know you not Answ 1. Negatively Not but that Christ doth know them in some sence unto their sorrow and which They Now shall know Rev. 2. 23. He knoweth Ephraim and Israel is not hid from him Hos 5. 3. He knows their Manifold Transgressions and their Mighty sins Amos 5. 12. He knoweth as a Witness all their Lying words which he hath not Commanded them Jer. 29. 23. He knows the things that come into their Mind yea every one of them Zech. 11. 5. He knoweth their Imagination which they go about even Now before it comes to pass Deut. 31. 21. He knoweth they are Abraham's Seed according to the Flesh John 8. 37. but yet he also knows they have not the Love of God in them John 5. 42. whatever shew thereof they seem to make Ezek. 33. 31. II. Affirmatively He doth not know them in a Comfortable sence 1. He doth at least not fully know them unto satisfaction as the Greek word there used signifieth 2 Cor. 5. 1. and that other word Mat. 7. 23. compared with John 6. 69. which also is the same with this Luke 13. 27. Their Voice is Jacob's but their Hands are Esau's and in that Case Christ will not Bless as Isaac did without Discerning or certain knowledge Gen. 27. 22 23. He doth not know them as he did Abraham by having made a Trial of their Holy Fear Gen. 22. 12. or by his having ever known a Practice suitable to this Profession Nor is it to be wondred at they are so altered Now from what they sometimes were at their first going out and it is so long since he ever saw them or hath Heard of them till Now. 2. He doth not know them so as to allow them or their Practices In which sence Paul knew not as it is in the Greek and Margin what he did not allow Rom. 7. 15. Reprobate Silver shall Men call them because the Lord will then Reject them Jer. 6. 30. Their best Performances will then not be allowed of but will be called Iniquity Mat. 7. 23. Their Persons are unclean by having Touched a Dead Body therefore so are their Offerings and every of their other works Hag. 2. 13 14. They will be now stayed for insufficiency when putting up their Supplicate for a Degree in Glory And how will they Gnash their Teeth as did those Jews Acts 7. 54. when they were called uncircumcised v. 51. while Christ stood Looking on v. 55. 3. He will not know them so as to Love them As they who Love not do not know the Lord 1 John 4. 8. or as his Sheep are known by Laying down his Life for them John 10. 14 15. He will not have any special favour for them as for others who will be in his Books Rev. 3. 5. Nay his Rebuking and Chastising Love to such doth seem to end with Laodicean Churches Rev. 3. 19 20. And whom he doth not Love he Hateth as he did Esau Mal. 1. 3. whose Seed at such a time are therefore called the People of his Indignation v. 4. Now as Love at a Banquet is the Banner Cant. 2. 4. in point of Excellency or being Chief as the same Hebrew word is rendred Cant. 5. 10. So Hatred makes a stalled Ox less worth than Herbs Prov. 15. 17. 4. As knowing is oft-times put for Understanding Thus did not the Disciples know as it is in the Greek that which they did not Understand John 10. 6. and 12. 16. And thus Christ will then say I hear a sound of words but do not seem to Understand their Meaning Themselves are strangers so will their Language therefore be They call me Lord but with an Hollow Voice or from the Teeth outwards onely They bid me Open but do not speak distinctly I Understand them not Now as the Believer's Happiness coâ—sâ—â—teth in Christ's knowing what the Spirit Meaneth Rom. 8. 27. So when another's speech cannot be Understood that needs must Usher in a being scattered as
foregoing Both. Elijah must goe before the Coming of that Great and Terrible Day Mal. 4. 5. and such a Messenger must Prepare Christ's way into his Temple Mal. 3. 1 something Like unto which our Eyes have seen Christ's Personal Coming will be ushered in with great Oppressions and all manner of Wickedness Mat. 24. 29 so will his Present coming be by means of Hypocritical Professors first and the Assyrian afterwards Isa 10. 5 6. Yet will all sorts of sinners Then be Careless or secure 1 Thess 5. 3. so will they Now both in Jerusalem Isa 32. 9. and in the Isles of Magog Ezek. 39. 6. But they will Then be Generally destroyed 2 Pet. 3. 10. so will they Now as by an Earthquake Immediately foregoing it Rev. 11. 13 15. 3. With reference unto the Manner of both these Comings His Personal coming will be with the Last Trump of all 1 Cor. 15. 52 and This will be with the Last Trump of seven Rev. 11. 15. That coming will be with a Glorious Train of Saints and Angels 2 Thess 1. 7. 10. and so will This with a Glorious Change of Church-Members Isa 4. 3 4. and Church-Officers Zech. 3. 4 5. who are oft-times called Angels That coming will be on a sudden 1 Thess 5. 3 and so will This Rev. 3. 3. and 11. 14. That Coming will be with Clouds Mat. 24. 30. and so will This Psal 97. 2. both in the Letter and Mystery That Coming will be with a shout 1 Thes 4. 16. and wailing Rev. 1. 7. just so will This with reference unto a Diverse sort of Persons then Rev. 11. 17 18. and 18 19 20. 4. VVith reference to the Effects and Principal Designed Ends of both He will Then raise the Dead John 5. 28 29. So will he Now Revive his VVork Hab. 3. 2. and People Isa 26. 19. as to their Joy Psal 85. 6. He will Then Reign and all his Servants with him Rev. 20. 4. So will he Now Rev. 11. 15. 17. before his Ancients Gloriously Isa 24. 23. He will Then Judge the Quick and Dead at his Appearing or at his Kingdom 2 Tim. 4. 1. So will he Now Rev. 11. 18. He will then Bind the Devil Rev. 20. 2. and Satan will be Rebuked by him Now Zech. 3. 2. whose wrath a little before will therefore be the Greater as of Old Rev. 12. 12. That Personal Coming will bring Rest unto the Saints 2 Thes 1. 7. and so will This Isa 10. 27. and 33. 20. 5. VVith reference to what will follow both a long while after their Beginning Christ's Personal Reign will be a Thousand Years Rev. 20. 4. and This Dominion is in some Respect for Ever or Everlasting Dan. 7. 27. That Coming will Establish All in their Respective present states Rev. 22. 11. and so will This as to the Generality of Old Professors viz. the VVise and Foolish Virgins Dan. 12. 10. But Satan will be Loosed Then at Last Rev. 20. 7 8. So will he Now as is Apparent from his being bound a little after for a longer Time Rev. 20. 2. And as there will be Then a further Resurrection Rev. 20. 12. so will the Literal Jews be Now Converted Rev. 16. 12. or Raised from the Dead Rom. 11. 15. And as Christ's Personal Kingdom then will be given up unto the Father 1 Cor. 15. 24. So will the Saints Dominion Now be given up unto the Son 6. With reference unto the signal Property of both viz. the Concealment of that very Time wherein they will begin which in Relation to them Both is here asserted and other-where Psal 74. 9. Mat. 24. 36. 42. Mark 13. 33. 35. 32. This ladeth me to the Next Enquiry Quest 3. What is the Meaning of these words Ye know not that Day or Hour Answ 1. It cannot be Denied but that the Apostles themselves are Primarily intended here by that word Ye whom Christ Directeth this speech unto in Answer to their fore-going Questions Mat. 24. 3. Now these Apostles were very Ignorant in that particular yea notwithstanding what Christ had Newly said As is apparent both from his Present Affirmation of it Here and from their Question afterwards implying their sudden Expectation of it Acts 1. 6. Whose being Ignorant thereof at such a Time may yet consist with their more clearly knowing it afterwards and Others also or since John had his Revelations and the Spirit 's giving forth John 16. 13. yet were These in Their Day concerned to Watch though onely with Respect unto the Near approaching Ruine of Jerusalem which was an Emblem of Christ's Coming which John Lived to see John 21. 22. and which are therefore intermingled both in the Disciples Question and Christ's Answer Luke 21. 7. 12. 20. 24 25. 27. 32. 2. By this word Ye may be intended the Generality of Discisciples afterwards as is Evinced by Christ's saying John 13. 10. Ye are clean that is Generally but not All that is excepting Judas in Particular And so this may import the General Ignorance of such a Mystery among Professors in following times which yet may be consistent with a Clearer Discovery thereof to some Particular Persons and more especially towards the End Thus none of the Wicked at such a time shall Understand Dan. 12. 10. but all the Vision will be to such a sealed Book Isa 20. 11. so that no Man or Counsellor will Answer a word Isa 41. 28. But yet the Wise shall Understand Dan. 12. 10. and there will be some First or Chief one with Good Tiding of that Kind Isa 21. 27. 3. This may be Universally Interpreted and so No Man doth Know 1. When Christ's Personal Coming will be nor yet the Angels Mat. 24. 35. neither the Son of Man himself Mark 13. 32. Which Personal Coming is not wholly here to be Excluded and so that sometime is applyed to the whole or both Mat. 27. 44. which yet is onely Meant with reference unto the one Luke 23. 39. And so there may perhaps be some more full Discovery though it be little Understood as to Christ's Coming with the Seventh Trumpet 's Sounding because there is a seeming Series of Mystical Numbers in the Scripture continued beyond that time or till the Jews Conversion as some conceive But after which time viz. the literal Jews Conversion no Sober Persons do Pretend to any such kind of Mystical Numbers till Christ himself shall Come in Person 2. Yet neither is that former Coming known by any Man 1. In Respect of Punctuality viz. the very Day and Hour as is here Expressed and wherein possibly the Emphasis may lye Israel's Deliverance out of Egypt was fulfilled unto a Day Exod. 12. 41. whereas their coming out of Babylon is onely said to be in such a Year 2 Chron. 36. 21 22. And therefore Gentile-Saints may not Expect to know the very Day of their Redemption out of Babylon in the Mystery much less out of Assyria Afterwards since this would not be granted to the Jews of Old
Restauration Acts 1. 6 7. 2. That so Christ's Coming in these Latter Days might Eminently Answer unto its being a Type or Sign of his own Personal Coming at the last This seemeth to be that Sign of the Son of Man Mat. 24. 30. Now Signs must Answer unto what is thereby signified and Answering in a Chief Respect such as This is doth hint the Eminency of such a Sign Therefore Melchisedec was the Highest Type of Christ because he was most like the Son of God in that peculiar and most signal point of Everlastingness Heb. 7. 1. 3. Some other Dispensation as that of Babylon's Fall Isa 13. 10. 13. might Resemble Christ's Last Coming in several other Respects Luke 21. 25. but Absolute Secrecy as to the Time is Eminently reserved for this Dispensation as being its peculiar Sign 3. To Exercise a Spirit of Enquiry in his most Inlightned ones As God will be Enquired of with reference unto the Matter of Redemption Ezek. 36. 37. so with Respect unto the Time thereof 1 Pet. 1. 11. as being of Special use Jer. 8. 7. Thus Christ oft spake in Parables to make his Disciples the more Inquisitive and to bring Hidden Matters before this Altar 1 Kings 8. 31. Those do Mistake his Drift who argue from a Secrecy unto their being bound from searching into it save when that search is absolutely Forbidden as Judg. 13. 18. Johns Revelations are full of Mysteries yet Blessed is he who Reads that Book Rev. 1. 3. Thus are we taught to Aim at that Perfection which yet is unattainable at least not Actually or Already apprehended Phil. 3. 11 12. 4. Else that Immediately foregoing Hour of Temptation would be no Trial in comparison which yet it is Intended for Rev. 3. 10 11. It is there call'd an Hour to keep from sinking but yet that Hour is the same with those Ten Dayes Rev. 2. 10. to make it Trying In case Late Persecutions should Now Expire the Certain foreknowledge of so short a Time would have Prevented probably that which its being Hidden hath Experimented But Abraham's being Ignorant how long he might have been without his Isaac was that which Tempted him unto the height Gen. 22. 1. 12. though he was onely Exercised with a meer Affrightment and but of three dayes Continuance v. 4. and this made way for that Affectionate Blessing afterwards in way of seeming Righteousness v. 15 16 17 18. 5. Else would not Others be secure as they must be at such a Time Luke 21. 35 but in the sight of any Bird the Net is spread in vain Prov. 1. 17. some cannot Dig Luke 16. 3. as they must doe for Hidden Treasures Prov. 2. 4. yea they are Glad of such a Plea for Slothfulness who therefore Juâ—â—â—y meet with Parables Mat. 13. 13. But with respect unto self-preservation no good man of the House would suffer it to be broken through in case he Knew what Hour the Thief would come Luke 12. 39. Now if this Day had Clearly been Revealed in the Scripture it then might have been Known unto the Cherishing of a sleighty Spirit in some untill the last preceding Minute whom Christ will not so Gratifie and therefore John wondred who had forewarned such as to His Day Mat. 3. 7. 6. Else would none Watch as Christ here signifies whereof more Afterwards Quest 6. Why is the Day here set before the Hour Since in a way of Accurate and more Emphatical Speech it might have run Ye know not the Hour nor yet the Day or not some longer time before that very Hour Ans 1. To Check perhaps that over-much Curiosity or Exactness in Discourse which may be too much the matter of some men's Care the Want of which in others is oft-times Childishly carped at and in Themselves is sinfully Afflicting Too much of some Men's Time is spent in Starching which is one Argument of their Effeminacy and as such are too much Admired so others are therefore tempted to be silent because they are not Men of Words Exod. 4. 10. or cannot speak so Well as others v. 14. But though one may seek after Acceptable Words Eccl. 12. 10. Yet Paul was not for Curiosity in that respect 1 Cor. 2. 1. whose Speech was therefore Contemptible 2 Cor. 10. 10. nor doth the Spirit of Christ keep unto Grammar-Rules in many places of Scripture as when the Nominative Case is oft put Absolute in the Greek Rev. 2. 26. and 3. 12. 21. 2. Yet may This Order of the Words be most Emphatical and most Proper 1. Though we take the word Hour here as being Less by farr than that word Day or in the strictest sence imaginable as Mat. 8. 13. and 9. 22. and Mat. 20. 6. Luke 12. 12. and 24. 33. Joh. 4. 52. And so an Hour may import the very great suddenness of Christ's Appearing unto an Hour as well as Day which addeth Force unto the present Exhortation His Personal Coming will not be Known untill that very Moment 1 Cor. 15. 52. nor yet this other Coming untill the Day no nor untill its very Hour which should provoke our being Watchfull Had we a Day to turn us in some might presume they should get Ready in a few Hours time but when they hear his Coming will not be Known untill that very Hour of its Beginning those must be sadly Desperate â—â—o do put off that weighty work untill this Nick of time 2. If we interpret this word Hour here as it is Elsewhere plainly meant 1. For a sett Appointed Time Thus did Christ eat the Passover with his Disciples when the Hour was come Luke 22. 14 15 or when the Even was come Mat. 26. 20. which was the set Appointed time according to the Law Deut. 16. 6. This addes an Emphasis unto the Object of our Ignorance and Force unto the present Exhortation to be Watchfull since we Know not the Day nor the Appointed time in which the Lord will come This Coming of Christ in the latter dayes is every way Determined or Appointed both as to the Thing it self Zeph. 3. 8. and as to the very Time thereof Hab. 2. 3. which is of that fore-named use It is Appointed therefore it Must be yea it must therefore be at such a Time which since we Know not we had need to VVatch because it certainly will prove according to Appointment Exod. 9. 5 6. 2. For some more signal Time in point of Terrour Thus was Christ's Dreadfull Passion call'd an Hour which he desired if Possible might Pass from him Mark 14. 35. or that he might be saved from it Joh. 12. 27. This sence of the word is of the like Import with that before viz. That we had need to VVatch because we neither know the Day in point of Time nor yet the Dreadfull Nature of it or that Fatal Hour in which the Lord will Come VVho would have thought the God of Love could ever have been so Angry with the whole Creation Gen. 7. 22. especially considering the First
of God and not Considering the Operation of his hands Isa 5. 12 or Inadvertency with reference to Impending Revolutions already begun God useth first to shoot a Warning-piece and then a single Gun before he doth resolve to sink his Adversary but nothing of a Preparatory Nature is Observed by such at such a time Some Know not God's Thoughts nor understand his Councel Mic. 4. 12 but These do see and Know onely they doe not Consider or Regard At least God's Hand therein is not taken notice of but onely the hand of Man or the Matter of such a Providence and so the Specialty of a Design is little thought upon But therefore Captivity is Denounced Isa 5. 12 enough to make All look about them before 't is put in Execution 12. Resolvedness in an Evil way Partly from being formerly Engaged in it Jer. 2. 25 partly from Hopes of further Benefit Isa 57. 10 and partly from a Desperate stoutness of Spirit without any Reason rendred Jer. 18. 12. Old Trees will sooner Break than Bow and when the Heart is Touch'd with Mammon it will stand pointing to that Load-stone Yea Sin is fallen Man's Byas whose Wheeling Influence upon his Motion is most Prevailing towards the End as in the Letter Though some may be kept from Returning by their false Teachers and superstitious Fears and plausible Arguments or seeming Scripture-grounds But if men will not walk in that good way Jer. 6. 16. nor hearken to the Trumpet 's Sound v. 17. Others are bid to hear their Sentence v. 18. 13. Calling one Contrary by the Other 's Name both as to God's Providences and mens Moral Actions Isa 5. 20 And thus in plainer Cases too or from Affected at least-wise self-contracted rather than simple Ignorance Thus some Bless God when prospering in a sinfull way Zech. 11. 5 and Others call that a Judgement and are Offended with it which is a Mercy Mat. 2. 3. and 15. 12 calling that Evil which is a Truth 1 Kings 22. 8. And as to Moral Actions when Ignorance is called Light and Disobedience by the Name of Duty and when the Bitter root of Sin is called Sweet that is to say Pleasant Psal 119. 103 Comforting Eccl. 5. 12. and Strengthning Neh. 8. 10. This is a wofull sad Temptation Isa 5. 20 exposing unto all manner of Sin and Suffering since it is worse than Intermingling Good with Evil yea worse than Bodily Blindness which doth not think Darkness to be Light or a bodily Distempered Taste which never counts Bitter things Sweet as is by some observed and as it argueth a Reprobate Mind Rom. 1. 28. so is it near of Kin unto that Sin against the Holy Ghost Mark 3. 29. 30. 14. Unreasonable self-conceit and High Pretensions Pride goeth before Destruction both as its Cause and Symptom Prov. 16. 18 which therefore is more to be Lamented than to be Wondred at with reference unto Dying Old Jerusalem Tell some men of their Sin they will Deride you as those did Christ Luke 16. 14. a little before their being Cut off Zech. 11. 8. Tell Others of their hastning Downfall they say Is not the Lord among us no Evil can come upon us Mic. 3. 11. a little before their being Plowed up v. 12. Bid Laodicean Churches Buy your Gold Rev. 3. 18. they 'l tell you they have need of Nothing v. 17. a little before their being spewed out v. 16. Thus while the true Children of Light are made to walk in Darkness others will warm themselves with sparks of their Own kindling but shall lye down in sorrow Isa 50. 10 11. These are those Grosser Time-temptations The more Refined are as followeth 1. Affections without Judgement or Lamps without Oyl in Vessels This is Predominant in Foolish Virgins as to the Main and incident unto the Wise in some Dâ—gree both which have therefore need to VVatch in that regard Old men and Children abound with such Affections which therefore had need to be taken notice of as men would shun the Casualties both of this Fall and of the next Spring Affections raised Above one's Judgement are like the Speakers Voice above his Spirit exceeding Prejudicial to the Matter in point of VVorth as well as Acceptation And yet we therefore have so many Staggerers because they are as it were Drunk with over strong Affections which therefore men have need to VVatch against Onely take heed of sinfull subtle Moderation under a Pretence of Fearing to be Injudicious but let our Zeal be under the Command of Knowledge and let that Knowledge be pursued then let us be as Hot as Fire 2. Aptness to Boast of what is Carnal as being Wise or men of Parts Jer. 9. 23. and Abraham's Children or professors Joh. 8. 39. full of Religious Duties Luke 18. 11 12. and having the Name of Temples Jer. 7. 4. Thence do some boast so of the Spirit meerly because of their many words especially if Florid and Affectionate though such Affections may be meerly Natural if not Enforced VVhereas the Spirâ—t in Prayer is to be Known by something which cannot be uttered Rom. 8. 26 and so in Speaking by speaking in a way of Demonstration 1 Cor. 2. 4 and of Revealing the Deep things of God v. 10. which are not Known by the VVorld v. 7 8. nor yet Received v. 14. Nor is the Spirit in any to be Judged of but by the Spiritual Man v. 15. John must Decrease as Christ gets up but Lower things are never more Affected by us than just upon their being ready to Die Declining Age as in the Letter so in the Mystery hath least of Substance in it which therefore most Delighteth in Toys and Circumstances as being most like unto it self But it is Weakly done to Glory in that Flesh which as it was but Grass at best so is it Now sure to Wither Isa 40. 6 7 8. Instead of sounding shining Brass God is Now bringing Gold Isa 60. 17. which Laodiceans have need to Buy Rev. 3. 18. since other things will Burn. 3. Spiritual Decays to what have sometimes been Thus Typical Ephesus at such a time is charged with Leaving her first Love Rev. 2. 4. and Sardis lay at the point of Death Rev. 3. 2. and Laodicea was worse than Cold Rev. 3. 15. Men truly Gracious are alway Growing Psal 92. 12 14. but Nature hath its stint and thenceforth Lives upon its former stock which therefore needs must waste This is the more Dangerous because it stealeth upon Souls and Bodies by Degrees and not so violently as in a fit of down-right sickness And though Gray Hairs can talk of a Consumptive state as in a Spiritual case some others do yet are they apt to let it Grow upon them without Resistance But this alone had need to make us sick for fear of being spewed out by him Rev. 3. 16. who turneth not unto his Vomit 4. Lothness to be Transplanted though for the Better As all the Pharisees stuck fast to Moses John
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