The Parable of the Ten Virgins Opened, Parable · Verse 13 · Question 10

The Parable of the Ten Virgins Opened · Parable · Verse 13 · Question 10

p. 275Queſt. 10. What are the Temptations, with reference unto which we are to Watch, at ſuch a Time?

Anſw. Theſe Time-Temptations are either more Groſs, or more Refined. Groſſer Temptations are as followeth.

1. Blaſpheming. Some in the Laſt Days will be Blaſphemers, 2 Tim. 3. 1, 2. pretending to be Jews, who are of Satan'… Synagogue, Rev. 2. 9. Oppoſing and Blaſpheming the Truths of ſuch a Time, Acts 18. 6. from an Invidious Spirit, Acts 13. 45. Blaſpheming the Holy Ghoſt, by calling that Spirit unclean, Mark 3. 29, 30. As peccant Humours (in length of Time) oft turn into the Plague; ſo may Corruptions purrifie (at la…t…) into Blaſpheming: And though I will not poſitively ſay, who are Now guilty of that ſin; yet do I fear its being incident unto theſe Latter Days, as Chriſt's firſt Appe…ring from p. 276the Digeſting Heat of that Approaching Sun. And it is partly to be known by an Habitual Evil ſpeaking of Time-Truths, againſt ſufficient Light, and without ſenſe or Reformation to the Laſt.

2. Mocking and ſcoffing at This Day of Chriſt. There will be Mockers in the Laſt time, Jode 18. And Scoffers at the promiſe of his Coming, 2 Pet. 3. 3, 4. which is firſt to be known, or in a ſpecial manner to be taken Notice of, as 2 Pet. 1. 20. The Reaſon whereof is, preſent viſible Improbability of ſuch a Diſpenſation, and walking after their own Luſts; both which will (Then) be in their Prime, and will breed Scoffers. VVhichWhich will appear, in ſay…ng, Let him make ſpeed, Iſa. 5. 19. and in a Boyiſh way of Jeering that Opinion, as the Greek word Tranſlated [Scoffers, or Mockers] intimateth, as ſome did Chriſt himſelf a little before his being Glorified, by Mocking Geſtures, Mat. 27. 29. Inſulting words, Mark 15. 31, 32. and ſcornful Actions, Mat. 27. 29, 30. But be not Mockers, leſt your Bands be made ſtrong, Iſa. 28. 22. Hear this, ye ſcornful Men, v. 14.

3. Smiting of Fellow-Servants, Mat. 24. 49. and dealing Hardly with them after a promiſe of doing otherwiſe, Jer. 34. 15, 16. In which regard, Profeſſors are forbid to Grudge, or make each other Groan, for fear of being Condemned, becauſe the Judge ſtandeth before the Door, James 5. 9. and Sufferers are therefore bidden to be Patient, v. 8. implying the Prevalency of this Temptation at ſuch a time. Thus Faithful Prophets muſt look for ſmiting, Jer. 20. 2. and others for being Caſt out with Hatred by their Brethren, Iſa. 66. 5. and Manifold Defamations upon known falſe Reports, Jer. 20. 10. But let ſuch know, that ſlanderouſly Reported Paul was (in the Greek) Blaſphemed, Rom. 3. 8. and let them mind that Perſecuted Prophets Prayer, Jer. 11. 20. and ſmiting Paſhur's Portion, Jer. 20. 2, 4.

4. Senſuality; or Eating, Drinking, Marrying, Trading, and nothing elſe, Luke 17. 26, 27, 28, 30. Yea, Drinking VVine in Bowls, Amos 6. 6. and Feaſting it in a time of Mourning, Iſa. 22. 12, 13. Declining Age is Naturally prone to this Temptation, craving the Creature ſo much the more, when it is threatned with its parting, Iſa. 22. 13. And Old Men ſtoop not more (Earthward) in the Letter than in the Myſtery, and in a Moral ſence. But as this is a Sign of Dotage, (or being Children a ſecond time, who are for nothing elſe but Eat ng;) ſo is it the ready way to be ſurprized, Mat. 24. 49, 50. and Abhorred of the Lord, Amos 6. 8. without Forgiveneſs, Iſa. 22. 14. This hath abounded in our Days; which is one ſign of the Son of Man, Luke 17. 30. and of their going Captive with the firſt, Amos 6. 7. who have been at eaſe in Sion, v. 1. as well as in Samaria.

p. 2775. Falling from Heaven, (or from an High Profeſſion;) as Stars will doe at ſuch a time, Mat. 24. 29; profaning the Covenant of their Fathers, Mal. 2. 10. and dealing Treacherouſly with the Wife of their Youth, v. 14. This have our Eyes beheld; and not in a Trivial matter, or in ſome Leſs Degrees; but Many have fallen from Heaven unto the Earth, as Rev. 20. 4; yea ſome to Hell, Iſa. 57. 9; and ſome of Underſtanding alſo, as Dan. 11. 35. Fallen Man is ſubject to …s Falling-Sickneſs, and more eſpecially toward the Fall, or in theſe Latter dayes; ſince Chriſt is ſet for the Fall of Many in Iſrael, Luke 2. 34. But if one falling from a Window (three Stories high) was taken up Dead, Act. 20. 9; what hopes of Life can be conceived of him, who is ſeen failing down from Heaven u… to the Earth?

6. Aptneſs to be Deceived by falſe Chriſts and Prophets, Mat. 24. 24. Prophets are noted for their Predictions; as Chriſt was, for the Newneſs of his Doctrine, Mark 1▪ 27. both which will [Then] …e ſo far Counterfeited (by ſhewing great Signs and Wonders,) as to Deceive many, Mark 13. 6; and if it were poſſible, the very Elect, Mat. 24. 24. which argueth that Deceiving to be Fundamental. How groſſely Erroneous were the Sadduces in Chriſt's time, Mat. 22. 23; and yet Co-ordinate with the Prieſts and Phariſees, or One of thoſe Three principal Shepherds, Zech. 11. 8: and as there Never was a Spring without its Frogs and Vermin, ſo have all greater Revolutions had Old Errours firſt, on purpoſe to make New (following) Light Offenſive. But as thoſe Locuſts did not Hurt the Sealed Number, Rev. 9. 4; ſo neither ſhall the Elect be Now ſeduced, Mark 13. 22.

7. Oppreſſion of the Poor and Needy; whereof Declining Iſrael is accuſed Deeply. Thus Ephraim loved to Oppreſs, Hoſ. 12. 7; which Aſhdod and Egypt are bid, Behold, Am. 3. 9: Yea Judah alſo did Oppreſs the Stranger wrongfully, Ezr. 22. 20. and her Poor Servants, Jer. 34. 16. a little before her Ruine, v. 21. Which Poorer ſort are Mean as to the World, and ſmall in Number, (in which ſence Gideon's Family is called Poor, Judg. 6. 15.) and Theſe are moſt apt to be Oppreſt by ſordid Worldlings, whileſt Others of an Higher Rank are let alone. Thus ſolitary Chriſt, Mat. 26. 56. was Hated to the Death, v. 59. by Thoſe, who durſt not give the Baptiſt an ill word, his Party was ſo Numerous, Mat. 21. 26. But as theſe Poor are chiefly Fed by Chriſt at ſuch a time, Zech. 11. 7. and know his VVord, v. 11. ſo will he Ariſe or Come, for their Oppreſſion and their Sighing, Pſal. 12. 5.

8. Formality in Religion, (or Form of Godlineſs without its Power,) is that by which the laſt Times are to be known, 2 Tim. 3. 1. 5. p. 278Thus typical Sardis had (at ſuch a time,) a Name to live, and nothing elſe, Rev. 3. 1: and others are Taxed for their putting God off with a Corrupted thing, Mal. 1. 14. and ſnuffing at it too, v. 13. It is obſerved, that Aged perſons are nothing ſo Zealous in their Religion, as when Youths; which holdeth true, with reference unto Old Jeruſalem's Profeſſors. But ſuch are therefore to be Turned from, 2 Tim. 3. 5: nor will the Lord Accept their worthleſs Sacrifice, Mal. 1. 14. but will turn to the Gentiles, v. 11: yea if ſuch do not lay this Sin to Heart, their very Bleſſings ſhall be Curſed, Mal. 2. 2; and their whole Sacrifice counted Dung, together with their Perſons, v. 3.

9. A very great want of Moral Honeſty. Some will be Traytors then, 2 Tim. 3. 4; and falſe Accuſers, v, 3: Others will Dally with their Light, 2 Pet. 3. 5; and be abominably Partial in the Law, Mal. 2. 9; turning the Scriptures into a Noſe of VVax, to ſerve their carnal Intereſt. Thus will God lead Backſliders forth with workers of Iniquity, Pſal. 125. 5. on purpoſe to abate their Pride and Inſolency. Gentiles and Jews will little Differ at ſuch a time, Rom. 3. 9. that none might quarrel with their being taken in upon a New Account, v. 23. VVhy ſhould not Gentiles be admitted (if Repenting) when Old profeſſing Jews are thus Degenerated? Yea Chriſt will then unmask thoſe wicked Hypocrites, who Lie and Rail, and will not underſtand, and yet Pretend unto their being Gods Temple, Jerem. 7. 9. 14, 15.

10. Impudent ſelf-juſtifying. Thus were thoſe typical Phariſees, They (by way of Eminency and Diſtinction,) who Juſtified Themſelves before Men, Luke 16. 15; not by the real Acquiſition of a Righteous Quality, as Rev. 22. 11. in the Greek; but by a bold Pronouncing of that Sentence upon themſelves. And thus it is fore-told with reference unto the Latter dayes, (if Malachy's Prophecy be not, To us, a naked Hiſtory,) that Prieſts and People Then will plead, Wherein have we deſpiſed thee, Mal. 1. 6? Wherein have we polluted thee, v. 7? Wherein have we wearied him, Mal. 2. 17? Wherein have we robbed thee, Mal. 3. 8? Wherein ſhall we return, v. 7? As if the Lord himſelf had falſly charged them. Thus in the Laſt dayes, 2 Tim. 3. 1. men will be Boaſters, Proud, Blaſphemers, v. 3; or apt to Juſtifie themſelves, though in a way of Blaſpheming God. Age in Profeſſion, and Darkneſs of the Time, plauſible Pretences, and Multitude of Companions, together with their High Eſteem, produce this Impudence: but He will then be their Judge, who Knows their Hearts, Luke 16. 15. Rev. 2. 23.

p. 27911. Diſregarding the Work 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; onelyonly they doe not Conſider or Regard. At leaſt, God's Hand therein is not taken notice of; but onelyonly 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 'tis 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.

p. 28014. 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 D…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. OnelyOnly 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 Spir…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 p. 281Spiritual 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 9. 28. So, few (if any) of John's Diſciples followed Chriſt, though by that means they entred not into his Heavenly Kingdom, Mat. 11. 11. Nature would fain be cloath'd upon, but not uncloath'd, 2 Cor. 5. 4. but none ſave Fools do look, that what is ſown ſhould ever quicken, except it Die, 1 Cor. 15. 36. Moſt think Converſion to be done at once, which yet is a continued Act, as Peter found, Luke 22. 32. and without which being born again, profeſſing Nicodemus might not ſee the Kingdom of God, John 3. 3. it being with Grace, as with the Growing Wheat, which firſt appeareth like unto Graſs, but doth Exchange (in Time) that Lower Blade for ſomething Higher, viz. the Ear; and without which it is concluded to be Graſs indeed, or little better. Thus are ſome Acceſſary to their Spiritual Leanneſs, by their not following Chriſt into his Greener Paſtures: And as Men would facilitate their Removal with him, ſo let them take heed of Rooting deeper into other things than into him, which is a Vanity more common than Diſcerned.

5. A proneneſs to be too much in Love with out-ſide fairneſs, ſo as to Marry others (in the Myſtery) on that Account; as did the Sons of God with thoſe Fair Daughters of Men, Gen. 6. 2. a little before the Flood, p. 282which Anſwereth unto this Coming of the Son of Man, Mat. 24. 38, 39. Which out-ſide Fairneſs doth import what is the firſt Adam's Luſtre; which is to have its due, but not to be a Rival with the Second, in point of Conjugal (or Highe…) Love. Yet thus did the Diſciples Gaze upon thoſe Goodly Buildings, which in a while were laid aſide, Mat. 24. 1, 2. Such kind of Beauty muſt be expected then, as in the Face of ſome Conſumptive Perſons, a little before their Change; and wherewith many will be Enſnared. But let the Admirers of Parts and Moral Vertues know, and bear in mind, what brought the Deluge.

6. Aptneſs to be ſecure, and not to know, till Sufferings come. This will be the World's Temptation, to be ſure; yea, Chriſt ſaw need to bid his own take heed of promiſing too quick a Period to their Tribulation, Mark 13. 8, 9. I ſhould be glad, if Sion might be Delivered, without any further pain; but ſince ſhe hath not yet brought forth, we may conclude, her Laſt Pangs will be ſharpeſt. 'Tis true indeed, when Vermin once begin to Run (as ſome do at this Day already) that is one ſign the Houſe is Falling; but on the other ſide, when Eaves are ſeen to drop, long after a ſhower, it is an uſual Symptom of more Rain behind, becauſe it Argueth the Air to be ſtill very moiſt; and ſome particular Droppings (of a Perſecuting Spirit) are ſtill continued. However, National Diſtreſſes muſt come at Laſt, Luke 21. 25. or after-Perſecutions, v. 12. therefore let us Prepare for further Sufferings.

7. Depending too much (in ways of Duty) upon Encouragements. Satan did ſometimes put the Queſtion, Doth Job fear God for Nought, Job 1. 9? but with Reſpect to Satan's Diſpenſation in theſe Latter Days, the Lord himſelf doth Ask, Who is there even among you (Profeſſors) that would ſhut the Doors for Nought, Mal. 1. 10? Yea, when the Proud are Happy, and wicked workers are ſet up, the un-rewarded keepers of Gods Ordinances count his Service vain, Mal. 3. 14, 15. Old Labourers are apt to Murmure, in caſe they have not more than Ordinary Pay, Mat. 20. 11. much more, when theſe are made to work, and others onelyonly ſeem to have the Wages. But as a Mercenary Spirit is not Filial, Phil. 2. 20, 21, 22. So Diſcontent (on that Account) is the Companion of moſt worthleſs Duty, Iſa. 58. 3, 4, 5. wherein God hath no Pleaſure, Mal. 1. 10. and the Fore-runner of ſuch Men's being laid aſide, v. 11.

8. Humane Traditions in Matters of Religious Worſhip. We Read of Old Wives Fables, 1 Tim. 4. 7. and Jewiſh Fables and Commandments of Men, Titus 1. 14. to ſignifie, what Old Profeſſors (in their declining ſtate) are ſubject to. And when Chriſt was about to Change that preſent Diſpenſation, the Phariſees are chiefly Noted for their own p. 283Traditions, by which the Commands of God were made of none effect, Mat. 15. 6. And which Traditions were their underſtanding the Scripture, according to the Judgment of their Ancients, right or wrong, Mat. 5. 43. their preſſing outward waſhing, (or Baptiſms, as in the Greck,) as Neceſſary to go Before Communion, Mark 7. 4. And ſelf-impoſed Faſtings, wherein the Diſciples of John agreed with them, Mark 2. 18. ſuch like Traditions of a more Refined Nature, (for which there alſo is ſome Colour from the Scripture, as then was) are to be watch'd againſt.

9. Miſ-underſtanding the Manner of Chriſts Coming in his Kingdom, as if it would be with Obſervation, or of a ſtinted Nature, or without Interruption; all which Miſtakes Chriſt cleareth up at large, Luke 17. 20, 21, 22, 23, 24. It will not be with Obſervation, as many will be apt to Fanſie, Luke 17. 20. That is to ſay, it will not be with any Ignoble kind of ſecret lying in wait, or Plotting in an unworthy way; as the ſame Greek word is oft-times uſed, Luke 6. 7. and 14. 1. and 20. 20. Acts 9. 24. therefore let no Men of a Private, Paſſionate, or Revengeful Spirit look to Proſper, in their pretending to Advance that Kingly Diſpenſation; no more than did the Jew…ſh or Religious Robbers, Dan. 11. 14. Since Sion muſt be Redeemed with Rig…teouſneſs, Iſa. 1. 27. which is not wrought by the wrath of Man, J…mes 1. 20. and as an Humorous Perſonal Reformation, is nothing like unto a True Converſion. Nor will this Kingdom Come, with any kind of Heatheniſh or Superſtitious Obſervation, ſuch as the Jews or Gentiles uſed, with Reſpect unto their Days, and Moneths, and Times, and Years, Gal. 4. 10. where the ſame Greek word is alſo rendred, Ye Obſerve. That is to ſay, this Kingdom will not Come, with outward ſhew, or Childiſh Pomp; ſo as to Occaſion ſaying, Lo Here, Lo There; this Kingdom being of an Inward Nature, or within us, Luke 17. 21. as is Chriſt's Spiritual Kingdom alſo, Rom. 10. 8. to ſhew the Inwardneſs of its Nature, and Not its being (then) in thoſe Phariſees, Luke 17. 21. no more than was that word of Faith (at ſuch a time) in Iſrael, Deut. 30. 14. In ſuch a Manner will Chriſt's Kingdom Come; not in a way of Worldly ſtate, but of true Holineſs and Righteouſneſs, or Inward Glory, more than of Outward Greatneſs, Pſal. 45. 13. wherein his Spiritual and Temporal Kingdom will Agree, at firſt eſpecially. Its Coming alſo will be ſelf-diffuſive, not Limited unto (although beginning in) ſome little Corner; but will be a the Lightning, out of the one part under Heaven, unto the ot…er Luke 17. 24. Such was the ſpeedy ſelf-extending Nature of his Spiritual Kingdom in the World, Rom. 10. 18. Such is its Nature in a particular p. 284Soul, Extending to the whole Man, Body, Soul, and Spirit, 1 Theſ. 5. 23. ſuch alſo will be the Nature of his Temporal Kingdom, Pſal. 72. 8. Therefore Chriſt biddeth his Diſciples not to follow (or go after) thoſe who are of a poor Narrow Spirit, Luke 17. 23. Confining his Work or Diſpenſation to ſome Leſſer Compaſs; as Partial Reformiſts do, in a Spiritual and Eccleſiaſtical ſence, and others in a Civil or Political, as did thoſe Jews of Old unto Judea: Since the whole of his Government is endleſsly increaſing, Iſa. 9. 7. though firſt heard of in Bethlehem Ephrata, Pſal. 132. 6. the leaſt among Judah's Thouſands, Mic. 5. 2. Nor will that Kingdom be without its Interruption, as Chriſt there ſignifieth, Luke 17. 22., by his Diſciples defiring (in vain) to ſee one of his Days, who was Then with them. So will it be, with reference unto his Temporal Kingdom, (which hath been formerly proved at large;) as in Relation to his Spiritual: In which Regard, Souls muſt look for a freſh Converſion, upon ſome Greater Fall or Revolution, Acts 3. 19. The not Underſtanding whereof made his Diſciples to Rebuke the Bringers of Little Children to him, Luke 18. 15. and is the Cauſe why others cannot Enter into his Kingdom, v. 17. which doth conſiſt of none but ſuch, v. 16. Therefore let not us (or the Churches) be Offended with this Interruption, and that Renovation.

10. Forgetfulneſs of Old Diſtinguiſhing Mercies from the Lord. Thus, with Reſpect unto the Latter Days, profeſſing Jews are Taxed for their ſaying unto God, Wherein? when he had told them of his former Love, Mal. 1. 2. which he re-minds them of, in Competition with their Brother Eſau, whom he had Hated, and laid his Mountains waſte, Mal. 1. 2, 3. Thus Edom, in the Myſtery (or Iſrael's Elder Brother, according to the Fleſh) hath been quite laid aſide, of later Years: yet have not the Men of Judah walked worthy of their being ſuffered to continue ſtill. And whereas Edom will (at ſuch a time) hope for the Return of his Captivity, God will throw down his Buildings, Mal. 1. 4 and will be Magnified from the Border of Iſrael, v. 5. or from ſome out-skirts of theſe Jews, as that word [Border] intimateth, Ezek. 11. 11. although the Generality of This People alſo (Now) would ſoon be laid aſide, v. 11. and partly, becauſe they (virtually) had forgot this great Diſcriminative Favour.

11. Wiſhing for the Day of Chriſt, without Conſidering the Nature of it. Some will Deſire it's being haſtened, in a way of ſcoffing, Iſa. 5. 19. but others, ſimply, though to no End, ſave their own ſorrow, Amos 5. 18. And yet, who is there at this day (among Profeſſors) but ſeeketh it, and is Delighted in its Expectation? Like thoſe p. 785of Old, Mal 3. 1. who yet could not Abide it, nor ſtand therein, v. 2. The Reaſon is, becauſe All Hope to wear ſome of that Bridegroom's Favours, as did the Jews, Mat. 20. 21. and the Samaritans alſo, John 4. …. but Dream not of his fiery Baptiſm, Mat. 20. 22. In which regard, that Prophet did not deſire the woful Day, Jer. 17. 16. when others ſaid, v. 15. Let it Come Now: No more ſhould we, if ſeriouſly conſidering, How many Virgins then will be Defloured, Zech. 14. 2. and how much Loſs the ſaved ones will then Meet with, beſides Affrightment, Zech. 13. 9.

12. A mighty proneneſs to Impoſe upon, Obſerve, and Cenſure others more than our ſelves; and to deal thus with ſome more than with others, in a ſinful way. Old Age is more for Talk, than Actions; as were the Phariſees, Mat. 23. 3. who never thought another's Burden Heavy enough, v. 4. And they who mind their own Work leaſt, are apt to be moſt buſie in Obſerving others, ſo as to ſpye their very Motes, Mat. 7. 3. which is the Labour of Idle Perſons. Yea, Chriſt and his Diſciples (who leaſt Deſerved it) had ſharpeſt Cenſures, and moſt Obſerving Eyes; (as Harmleſs Jeremy had from his Jeruſalem, Jer. 15. 10. Yea, Evil for Good, Jer. 18. 20.) while Herod's Inceſt, and their own groſs Enormities were over-looked. But as this did evince their being Hypocrites in Chriſt's Opinion; ſo is it but a Folly Now, to think of Hiding inward ſleightineſs by Liveleſs Teſtimonies, and being Diſ-ſatisfied with another's Low Attainments, more than our own. It is a ſlye Temptation this, ſince Conſcience is pleaſed with Reproving ſin or Preſſing Duty; and Pride is for that Magiſterial Act, with reference unto another: Yea, under this Painted Tomb (of Verbal Declamations) the Old Man's Rottenneſs lyes undiſcovered, Mat. 23. 27, 28. Next unto Heartleſs ſelf-condemning, this Formal witneſſing unto the Height of Sin and Duty in another, is one of the ſaddeſt Dying Groans (or Symptoms of a Near approaching Change) among Profeſſors at this Day.

13. Miſ-apprehending the Voice of Providence; as to its Principal and Proper Meaning. Thus, as the Enemies of Sion will not underſtand God's Thoughts and Counſel, in bringing them againſt her, to their own Deſtruction, Mic. 4. 11, 12, 13. So neither will ſome in Sion know, wherefore he doth Thoſe things unto them; as is Apparent from their putting that Queſtion to the Prophet, Jer. 6. 10. wherein they are more Ignorant than ſome of other Nations, Jer. 22. 8, 9. Such will impute the Aſſyrian's Coming, unto the Groſſer Wickedneſs of thoſe among them: Whereas God chiefly ſendeth him againſt the Hypocrites, Iſa. 10. 5, 6. Such will Arraign ('tis like) that Perſecuting Perſian or p. 286Aſſyrian Spirit, as by whoſe means their following Judgments came: But God tells them, it hath been by Their Means, Mal. 1. 9. becauſe of their Complying with the Perſian Prohibition, Hag. 1. 9. And when Deliverance cometh, ſuch will be apt to ſhare its Meritorious Cauſe among Themſelves: Which yet, next to the Lord's own Name, Ezek. 36. 22. is Attributed to a Little Remnant, Iſa. 1. 9. a Tenth or Holy Seed, Iſa. 6. 13. and ſingle Cluſter upon a Withered Vine, Iſa. 65. 8. The Man of Wiſdom will ſee God's Name, Mic. 6. 9. and Prudent ones ſhall Underſtand, Hoſ. 14. 9. but none of the Wicked, Dan. 12, 20. which is a ſore Temptation.

14. Miſtaking the Predominant Duty of ſuch a Time, as did Five of thoſe Spies to One, when in the Wilderneſs, Numb. 14. 30. and but Three Hundred in David's Time did ſeem to know what Iſrael ought to do, 1 Chron. 12. 32. And with Reſpect unto the Day of Jacob's Trouble, ſome Ask (as being Ignorant) what God would have them do, Mic. 6. 6? Gheſſing at ſeveral things, (as Thouſands of Rams, Ten Thouſand Rivers of Oyl; yea, their Firſt-born, v. 7.) which in their Eye were of the Greateſt Value; and yet All wrong, v. 8. though ſuch had Meant according to their Proffer, which yet is Queſtionable. Thus at this Day, ſome count a Witneſs againſt the Papiſts; others againſt the Prelates, others againſt the Hearing of Conformiſts, &c. to be the Principal Duty of this preſent Time, with reference unto which, they Nobly proffer the Sacrificing of Ten Thouſand Lives. But if our Going out of Old Jeruſalem be a preſent Duty, Mic. 4. 30. that ſeemeth (Now) to be Predominant, as being of a Later Date, moſt Rarely Practiſed, and moſt Oppoſed by Profeſſors, by which Time-Truths are to be known, when Groſſer Worldly Perſecutions are ſuſpended, as they Now are. The not Underſtanding of which things (belonging to our Peace) was that which made Chriſt Weep over Old Jeruſalem, Luke 19. 41, 42.

15. Aptneſs in ſome, (who ſtill Continue in Dying Old Jeruſalem) to Bleſs themſelves in ſuch a worthleſs Portion, and Deeply to Cenſure others, (although the Son of Man's own Brethren) as being far from God, (Compared with themſelves) becauſe of their having Gone out of that Wicked City, Ezek. 11. 15. before thoſe other; although God's Glory was then Removed out of the Temple, Ezek. 10. 19. All which befell a little before Jeruſalem's Sacking, Ezek. 12. 11. Something like unto which, doth Uſher in Chriſt's Coming in theſe Latter Days, Zech. 14. 2, 3. One of the Chief among which Vapourers, Ezek. 11. 1. was ſtruck with ſudden Death, v. 13. to ſignifie the Doom of all his Fellows, v. 10. who did Encourage the reſt to Build, preſuming that Day was p. 287not yet Near, v. 2, 3. and who did therefore thus Bleſs themſelves and Cenſure others, v. 15. Thus will ſome Boaſt of their Abiding in that ſtate, from whence God's Glory is Departed; and Curſe their Choiſer Brethren, for being in Babylon, or Conſuſion: wherein yet God will be (unto theſe Cenſured ones) a little Sanctuary, Ezek. 11. 16. and will give Them (in his due time) the Land of Iſrael, v. 17. when their Deriders will be ſadly Recompenſed, whoſe preſent Worſhip is called Deteſtable and Abominable, v. 21.

16. Lingring too long in Spiritual Sodom, as ſometimes Lot did, Gen. 19. 16. whoſe Day was Typical of that wherein the Son of Man will be Revealed, Luke 17. 28, 29, 30. The Reaſon of whoſe Lingring then (perhaps) might be his caſting about to ſave ſome of his better ſtuff; like unto which will be the Temptation of ſome others in this day of Chriſt, Luke 17. 31, 32. Thus will ſome (Then) Go forth at Laſt, as Lot and his Family did, but not at the firſt bidding, Gen. 19. 15. till ſome Good Angels lay hold upon them, and Bring them out, v. 16. Or it is very probable, Lot's Daughters Lingred for their New Betrothed Husbands, Gen. 19. 14. their Mother for them, and ſo Lot for them All: Thus Prejudicial (unto a Spiritual Quickneſs) are Bad Examples; and Natural or Carnal Friends. But as he is an unwiſe Son, who ſtayeth long in the place of Breaking forth, Hoſ. 13. 13. So let ſuch Lingerers bear in mind, how hardly Lot was ſaved, Gen. 19. 23, 2…. more for the ſake of Abraham, than for his own, v 29. upon ſtrict Terms, v. 17. not having Faith ſufficient for his Duty, v. 18. nor yet ſecurity in his own choice, v. 30. and now his Lingring Wife periſhed in the way, v. 26. whilſt he and his Daughters Lived in a Cave, v. 30. unto their own perpetual ſhame, v. 36. and Iſrael's being vexed afterwards with their Inceſtuous Off-ſpring, v. 37, 38. with Zeph. 2. 8, 9, 10.

17. Enquiring the Mind of God with Idols in Heart, and ſtumbling-blocks of Iniquity before ones Face. Thus did ſome of the Jewiſh Elders, Ezek. 14. 1. 3. who were then carried into Babylon; as is apparent, from their Coming to this Prophet, v. 1. and ſitting probably in Ezekiel's Houſe, as Ezek. 8. 1. who then was in Chaldea, Ezek. 1. 3. though ſometimes (Viſionally) in Jeruſalem, Ezek. 11. 1. but Now was brought (in Viſion) back again into Chaldea, v. 24. So that theſe Hypocritical Enquirers were Perſons carried out of Old Jeruſalem, before the reſt, as ſome may be whoſe Hearts are not ſincere. Which Idols in their Heart (when they did thus Enquire of God) might be, partly, their being Reſolved (Before hand) what to Believe; viz. what Hananiah and ſuch falſe Prophets ſaid, out of their own Hearts, p. 288Ezek. 13. 2. and boldly Fathered it upon God, v. 7. which therefore was fitly called an Idol, Ezek. 14. 3.

18. Aptneſs to Queſtion God's Deſign of Laying Old Jeruſalem quite aſide: which ſeemeth to be hinted by the probable matter of their Enquiry before-mentioned, Ezek. 14. 1. and as may be collected from God's following Anſwer, viz. Whether Jeruſalem was wholly Now to be laid VVaſte, (as Jeremy and this Prophet had declared;) or whether themſelves ſhould not be ſuddenly brought out of Babylon back again to Old Jeruſalem, as Hananiah had foretold, Jer. 28, 1, 2, 3, 4: ſo loth are ſome to leave their ancient Temple altogether, till they ſhall ſee it quite Demoliſhed. With reference unto which, God tells the Reſidue of thoſe in Babylon, Ezek. 14. 22. that Old Jeruſalem's Ruines muſt goe on, though Noah, Daniel and Job were in it, Ezek. 14. 14. 18. 20; and her Inhabitants muſt be cut off, v. 21; excepting a Remnant, who ſhall come unto theſe in Babylon, and Comfort them (with the ſight of their Wayes and Doings) concerning Old Jeruſalem's Juſt Deſtruction, v. 22, 23. VVhichWhich ſtaggering at the Preſent ſtate of things, was that which John and his Diſciples laboured under, when the Preparatory or Deſtructive part of Chriſt's Adminiſtration (anſwering to that of Babylon) was Begun: as is Apparent from their asking, Art thou He? Mat. 11. 3. The Reaſon of which Doubting was, John's being Now caſt into Priſon, Mat. 11. 2; who Formerly had VVitneſſed unto that Truth, Joh. 1. 29. but was Now at ſome Kind of Loſs; whom therefore Chriſt then call'd a Reed, that was ſhaken with the VVind, Mat. 11. 7; and by which Character John and his Followers (at ſuch a time) are to be Known. And from Chriſt's Anſwer may be gathered, how ſcrupling Baptiſts may be ſatisfied, that Chriſt is He, in caſe that Goſpel is Now preached (onelyonly) to the Poorer ſort; and if the Blind and Lame, and Leapers, and Deaf and Dead (among them) be ſtrangely wrought upon, Mat. 11. 4. 5; which argueth his Over-turning Diſpenſation to be Now on foot, according to the Scriptures, Iſa. 61. 1. and 35. 6.

19. Unſteadineſs in that (upon a freſh Temptation) which hath been Manfully Returned unto, or Begun. This was their Caſe of Old; who did Begin to build the Temple, or Open VVorſhip, Ezra 4. 1. till the Aſſyrian ſpirit in that Day, v. 2. prevailed ſo far as to prohibit them, and whereupon that VVork did ceaſe, v. 24. Yea, when they did Return thereunto, Ezra 5. 2. upon Zachary's and Haggai's propheſying, v. 1. before the Prohibition was Reverſed, v. 3. yet they did fall off again, (upon that freſh Diſcouragement, v. 3, 4.) as may be gathered from thoſe Prophets writings, although it be not Expreſſely mentioned. p. 289Since they did Firſt Return unto that VVork, upon the Twenty fourth Day of the Sixth monethmonth, Hag. 1. 15; and yet upon the ſame day three Moneths after, Hag. 2. 10. that Prophet was ſent again, to Pronounce that people unclean, v. 14. and to declare the Reaſon of their continuing Judgement to That Day, v. 15, 16. becauſe untill That very Day there was not a Stone laid in the Temple, v. 15. VVhichWhich neceſſarily inferres their having Again Deſiſted (upon ſome freſh Temptation) from that work, which had been at the firſt Begun, and which more Lately was Returned to; unto the making of them all unclean, and the Reviving of their former Judgements, Hag. 1. 9. and Loſs of all their former Labour, or making the Temple's Foundation to Commence from their laſt Twenty fourth Day, Hag. 2. 18. in which they Laſtingly did firſt Return unto this VVork; and from which time, their Adverſaries could not make them ceaſe, Ezra 5. 5. And though my ſelf am ſatisfied, that This hath been Already in Our dayes, ſufficiently to make unclean; yet Now a little time may ſhew, VVhether that freſh Deſiſting be not (by ſome) to be Repeated: and if it be, then let thoſe Three forenamed Motives be remembred by us, to Prevent our falling under that Temptation, in caſe freſh Perſecution ſhall ariſe.

20. Shortneſs of Spirit; or being unable to Hold pace with Chriſt, unto the End of his deſigned Journey. It is with ſome Men, as with Poſt-horſes, who have their Stages, beyond which they will not be made to goe, with ſwitch or ſpur, and ſo their Rider is neceſſitated to take other. This is foretold at large, (with reference unto the Latter dayes,) by that remarkable Viſion concerning ſeveral Horſes, of divers Colours, by which their ſpirit or mettle is commonly judged of, Zech. 6. 2, 3. and as they were Types of divers Spirits, v. 5. The firſt of which Horſes are of a Red colour, v. 2. which is a Natural ſymptom of their being VVaſhy in the Letter: and ſuitably whereunto, we read of Nothing Done by that firſt Spirit or ſort of Horſes. The ſecond are Black, Zech. 6. 2; which is a far Better Colour in the Letter: The third are VVhite, v. 3. which alſo Excells the Red; and ſuitably whereunto, theſe Black and White are ſaid to Go forth into the North (one After the other) v. 6. and to Accompliſh what they went about, in that Particular Northern Quarter, v. 8. The Fourth and laſt ſort of Horſes, are the Griſled and the Bay, Zech. 6. 3. whoſe Colours do evince their being of the Fineſt Mettle that is, compared with the Former Three: though of theſe Two, the Bay is Beſt. Which Griſled and Bay, do ſeem to have been ſometimes Joyn'd together, in One Chariot at the Firſt, Zech. 6. 3. but at the Laſt they part, as is p. 290apparent, v. 6, 7. which ſheweth them to be of Differing Spirits between Themſelves, as well as with reſpect to all the former. OnelyOnly the Griſled (or Dapple-gray) being Better than the Black or White, goe forth unto the South, Zech. 6. 6. or Nearer to the Sun; though Theſe are alſo ſatisfied with their reſpective ſingle quarter. Whereas the Bay (whoſe Colour is the Beſt of All,) are ſaid to goe forth, and ſeek to goe, that they might walk To and Fro, through the Earth; who are Bid ſo to doe, and they Doe ſo, Zech. 6. 7. Thus will ſome ſpirits Quickly Tire, and Doe Nothing: Others may Gradually Excell and be of uſe; but yet are Limited to ſome one Quarter: whereas the Largeſt ſpirited ones (Alone) will carry Chriſt (in his Triumphing Chariot,) and Accompany him Throughout his Progreſs. But ſcarcely One of Five, (as in that Viſion,) or onelyonly Two of Twelve, (as other-where,) will evidence their being of that Other Spirit, by following him thus Fully, Num. 14. 24. though None but ſuch will enter Canaan, v. 30. which is a fair Warning unto All, Heb. 4. 1. Mat. 24. 13.

21. Aptneſs to be Offended with Chriſt, as at his firſt Appearing; and upon ſuch Accounts. Thus will ſome be Offended with him, as were the Jews, when Herod was ſo, Mat. 2. 2, 3. fearing leſt the Offended Romans would therefore Take away their Place and Nation, Joh. 11. 48. Others, becauſe of his being Counted Joſeph's ſon, Mat. 13. 55, 57; as ſome are at this Day, who onelyonly ſee the Hand of Man (but not of God,) in what hath come to paſs in Later years, anſwering unto Chriſts Birth or firſt Production. Others, becauſe Humane Traditions are not Obſerved, but ſharply Taxed; as were the Phariſees, Mat. 15. 2, 3. 12; and ſome in theſe our dayes, who cannot bear a being Contradicted by a Differing Practice, much leſs to be dealt Plainly with. Others, becauſe of ſome more High or ſpiritual Doctrine, as were the Capennaites, Joh. 6. 58. 61. and Many at this Day, who are Offended with the Hearing of any Other Manna than what their Fathers have been wont to eat. Others, becauſe of Perſecution; which maketh Many to be Offended, Mat. 24. 9, 10: and in particular, unrooted Flaſhy Hearers, Mat. 13. 20, 21; Yea John himſelf, when he is once become a Priſoner, Mat. 11. 2, 3. 6; nay and Chriſt's own Diſciples too, Mat. 26. 31. however Confident they Never would be ſo, v. 33, 35; Thus will Chriſt be for an Offence to both the Houſes of Iſrael, Iſa. 8. 14: but as, Wo be to him by whom Offences come, ſo Wo be to the World becauſe thereof, Mat. 18. 7; and Bleſſed is the Non-offended one, Mat. 11. 6.

22. Contentment with Leſſer Duties, in the Neglect of Greater. Thus did the Phariſees tythe their Mint and Anniſe and Cummin, Mat. p. 29123. 23. and Rue and all manner of Herbs, or Trivial things, Luke 11. 42; accounting This to be the Tythe of All they did poſſeſs, Luke 18. 12. who therefore ſaid, Wherein? when God impeached them of Robbing him, viz. in his more Principal Tythes and Offerings, Mal. 3. 8. at leaſt they did Omit the Exerciſe of Judgement and Mercy, and Faith, Mat. 23. 23; or Judgement and the Love of God, Luke 11. 42; which in Obedience unto God, they ſhould have done Each toward Other, in more Weighty caſes. Thus did thoſe Daily offer upon their Altar, Hag. 2. 14. to ſalve the Neglect of Temple-work, which yet was Greater: and thus is Active Duty Multiplyed, to gain thereby a being Diſpenſed with from that which is of a Paſſive Nature: Yea thus ſome boaſt of being Charitable unto Other Sufferers, as did the Phariſees of Building the Martyrs Tombs, Mat. 24. 29; who yet Themſelves did Perſecute the Preſent Truth, and thereby evidenced their being thoſe Former Perſecutors Children, v. 31, 32. becauſe they Owned them as Fathers, (whom they ſhould have Diſowned,) and Did Accordingly. But if the Leaſt omiſſion (Juſtified) doth make men Leaſt in Chriſt's account, Mat. 5. 19; much more with reference unto VVeightier matters, ſuch as Time-truths and Duties are; and by which Rule, men have been Alway (Chiefly) to be Known, as to the Viſibility of their ſpiritual State, in point of being Reprobated, Rev. 17. 8. or Elected, v. 14.

23. Imperfect Reformation, or ſelf-Purifying, from contracted Guilt. Thus Old Jeruſalem is likened to a Pot, whoſe ſ…um was in it ſtill, though boyled up by fiery Diſpenſations, but yet not Gone out of it; which cauſeth her being Brought out, without the ſaving of any One piece by caſting Lots, Ezek. 24. 6: that being the Land that was Not Cleanſed, nor Rained upon (or Waſhed) in the Day of Indignation, Ezek. 22. 24. which made the Lord to gather them in his Anger into his Fire, and there to leave them, v. 20. What Carefulneſs, ſelf-clearing, Indignation, Fear, Deſire, Zeal, Revenge, doth Godly ſorrow work, 2 Cor. 7. 11? but ſelf-Abaſing Exerciſes are ſoon thought to be ſufficient, eſpecially by thoſe who have moſt need to Multiply them. Thence are ſuch moſt Impatient, if not Immediately Reſtored to Communion-acts: whereas that True returning Prodigal thought himſe…f No More worthy to be called a Son, Luke 15. 21. But if a Fathers ſpitting calls for ſeven Dayes Shame, much more doth ſelf-contracted Leproſie; and 'tis a Mercy to be Then Received in again, Numb. 12. 14. ſo long muſt ſelf-polluters Purge Themſelves before their Offerings will be Accepted, Ezek. 43. 26, 27: therefore God calls for Mourning Apart at ſuch a time, Zech. 12. 12: nor may (perhaps) that p. 292work be throughly Ever done, if not at Firſt, Ezek. 24. 13.

24. Aptneſs in ſome to beg a Liberty of Reſting in the Plains, or ſomewhat ſhort of where the Lord would have them be. Chriſt biddeth (in the Day of Old Jeruſalem) to flee into the Mountains, Mat. 24. 16: ſuch alſo was his Order unto Lot, Gen. 19. 17. in Sedom's Day, which anſwereth unto Chriſt's. But Lot then ſaid, Not ſo my Lord, Gen. 19. 18; I cannot ſcape unto the Mountain, v. 19; let me continue (at ſome Diſtance) in the Plain, at Zoar; v. 20. and which was ſadly granted, v. 21. Thus ſome would be content to leave a wicked Sodem, (eſpecially when Forced thence;) but fain would have ſome other City or Capacity to goe into, fearing ſome Evil in the Mountain; as if Chriſt had forgotten to conſult for their Accommodation. Theſe may have their Deſire granted, as Lot had his; but mind what followed, for our Admonition. Lot had no laſting ſatisfaction in his ſaucy Choice, but went at laſt into the Mountain, Gen. 19. 30. through ſlaviſh fear. Nor had he Wit or Will to goe thence to his Unkle Abraham, who lived not far off, Gen. 19. 27; but dwelt there in a Cave, half Buried whileſt Alive, with his two Daughters, v. 30. unto the Rotting of his Name to all Poſterity, v. 36, 37, 38. Let thoſe mind this who will Diſpute the Caſe with Chriſt, as to their being in the Open Field, which they Muſt come into at length, and upon dolefull Diſadvantages, viz. Unquietneſs, and being left Alone, if not an After-falling into Sodom's Sin; yea poſſibly to be there Judged, in the Borders of their Land, Zech. 11. 11.

25. Truſting to one's Own ſtrength (or Reſolution) in a Trying Hour. In which regard, the Mighty man (at ſuch a Time) is warned, Not to Glory in his Might, Jer. 9. 23. And as a fuller Evidence hereof, let us Obſerve, the ſad ſelf confidence of Peter and the Reſt, Mat. 26. 25. upon Chriſt's telling them, v. 31. they All ſhould be (That Night) Offended becauſe of Him. Thus doth the Aſſyrians coming (into Immanuel's Land,) occaſion Judah's looking to their Armour, Iſa. 22. 8. and making up their own Breaches, v. 9, 10. and being ſupplyed with ſtore of Waters, v. 9, 10: who then are Jocund, v. 13. as being Confident, although ſuch look not unto God, v. 11. But Chriſt had thoſe to Watch and Pray, Mat. 26. 41; whoſe heels were ſoon ſtruck up, by ſtanding thus upon their Tip-toes, v. 26. for Our Admonition, leſt We be alſo Tempted.

26. Diſtruſting God; and his Proviſion, becauſe of its being Contemptible in an Eye of Senſe and Carnal Reaſon. This was their Caſe of Old, who did Refuſe the Waters of Shiloah, that went ſoftly, Iſa. 8. 6; and as there was therefore Joy (as it is in the Hebrew) in their p. 293Adverſaries, (ſuppoſing it an Eaſie thing, to Take Jeruſalem which was ſo weakly Fortified,) ſo did the Men of Judah ſlight that Mean Proviſion, and rather choſe Aſſociating with Aſſyrians, unto their Ruine, v. 7, 8, 9. The Main of which Confederacy (in theſe our Days) may have been made already; but to prevent its further poſſible degree, at leaſt continuance; its being Now Mentioned, may be of Uſe. Which Shiloah, or Siloah, Neh. 3. 15. (the ſame with Siloam, John 9. 7.) was a ſmall Rivulet, ariſing from the foot of Sion, David's City, Neh. 3. 15. and therefore had a ſpecial Inſtituted Virtue in it, (on Occaſions,) as to Reſtore that Blind Mans ſight, John 9. 7. ſo to ſecure Theſe at ſuch a time, in Competition with unſanctified or unlawful Means. And ſo the Lord hath ſent, (as Siloam doth ſignifie, John 9. 7.) ſufficient means for our Security, in time of Danger, (ſuch as are ſitting ſtill, Iſa. 30. 7. and making him our Dread, Iſa. 8. 13, 14.) which yet are apt to be Refuſed (at ſuch a time) by unbelieving Jews, though to their Ruine, who do Perſiſt therein.

27. A making Light of Time-Temptations, and counting Duties of that Nature to be meerly Circumſtantial. Chriſt's deareſt ones are little ones, Mat. 18. 6. and his Meat-Offering was Green Ears of Corn, Lev. 2. 14. ſuch are Time-Truths and Duties; which therefore Man makes leaſt Account of. This made the Phariſees to ſlight Believing, that Chriſt was He; becauſe they counted Faith on the Meſſiah (in the General) to be the Subſtance; and that other but a Circumſtance. If Iſrael (in the Wilderneſs) had known, that not going up to Canaan (at ſuch a time) had been ſo Great a ſin, Deut. 1. 32, 35. they would not (certainly) have made ſo Light thereof; nor of their Tarrying in Old Jeruſalem afterwards, Jer. 21. 8, 9. The Reaſon of whoſe ſleightineſs in that Regard, might be, (as at this day it is,) becauſe they had the Law Compleatly given before; which though it ſpake of theſe Time-truths to come, John 5. 46. yet did they place the Main of Faith and Duty, in that which Commonly was Known and Practiſed of Old: through which Miſtake, they Died in their ſins, Numb. 14. 32. Jer. 21 9. John 8. 24. and wherein no true Saints (in their Reſpective Ages) finally Miſcarried, but thereby were Diſtinguiſhed from Others.

28. Hard thoughts of God, becauſe of his Severity at ſuch a time: As in thoſe Jews of Old, who did evince it, by calling that Word [a Burden] which Jeremy uttered againſt Jeruſalem, Jer. 23. 33. the uſing of which Phraſe is ſadly Threatned, v. 38, 39. and by their calling of his ways Unequal, Ezek. 33. 17. for his being ſo Exact, v. 10. and not regarding their former Duty, v. 12, 13. and by their Mourning one towards another (in a Pining way) for what the Lord had p. 294done to Old Jeruſalem, though ſtoutneſs of Spirit would not let them (at the firſt) to do ſo Openly, Ezek. 24. 22, 23. and by their ſolemn Faſting afterwards for many Years together, Zech. 8. 19. viz. in the Fourth MonethMonth, becauſe the City was Then Taken, Jer. 52. 6. and in the Fifth MonethMonth, becauſe the Temple was Then Burnt, Jer. 52. 12, 13. and in the Seventh MonethMonth, becauſe of Gedaliah's being Then ſlain, Jer. 41. 1, 2. and in the Tenth MonethMonth, becauſe the City Then was firſt Beſieged, Jer. 52. 4. Thus do ſome count it very hard, that ſuch a particular failing is ſo taken Notice of; and not their Manifold Service other ways: Who therefore Fret and Pine away through Inward Grief and Vexing; yea, therefore have ſuch their Faſts, as had the Phariſees and John's Diſciples, becauſe Old things went then to wrack, and wherein Chriſt's Diſciples could not joyn, Mat. 9. 14, 15. But let ſuch know, it is Their way that is unequal, Ezek. 33. 17. according unto which the Lord will Judge Them, for thus Charging Him, v. 20. ſince he had given them Timely warning, v. 11. and was yet willing to forgive, v. 18. in caſe they Timely did Return, before his Door was ſhut.

29. Deſpondency at leaſt, or want of Due Compoſure; becauſe of the Bridegroom's Tarrying, and Tryals ſtill continuing, if not Increaſing. Joſhua himſelf, when in that Typical Valley of Achor, did ſadly Wiſh, that he had been Content to Dwell on Jordan's other ſide, Joſh. 7. 7. At ſuch a Time poor David alſo did Conclude, that he ſhould periſh by the Hand of Saul, 1 Sam. 27. 1. And Hezekiah thought (in the Aſſyrian's Day,) that Sion would go nigh to Die in Travail, Iſa. 37. 3. Derided Jeremy was ſelf-ſuſpended, if not ſilenced, Jer. 20. 7, 8, 9. and thoſe in Babylon gave up themſelves for Hopeleſs, Ezek. 37. 11. ſearing their Heightned ſwelling Expectations would prove at laſt a falſe Conception, Iſa. 26. 17, 18. or Groundleſs Truſting, Luke 24. 21. Thus will not Faith (at ſuch a Time) be found on Earth, Luke 18. 8. which ſhews what All (the very Beſt) have need to Watch againſt. And as a Motive thereunto, it elſe will ſadly ſignifie, ſince all theſe fainting Holy ones were in the Iſſue Over-comers, and whoſe Reviving Cordials (preſcribed by the Lord himſelf,) are therefore Regiſtred to be Our Helps.

30. Exceſſive Fear, when that Day cometh. Then will the Nations be Diſtreſſed, and their Hearts failing them for Fear, Luke 21. 25, 26. Then will the Babylonians Faces be as Flames, Iſa. 13. 8. the ſinners in Sion alſo will be then afraid, Iſa. 33. 14. Yea, Moſes then had much ado to make God's Iſrael ſtand, they were ſo Fearful, Exod. …4. 10. 13. Then will be the Compleating of that Earthquake, Rev. p. 29511. 13. at which the People Generally will flee, Zech. 14. 5. Yea, God will then Roar out of Sion, and ſhake the Heavens as well as Earth, Joel 3. 16. which needs muſt Terrifie. But yet the Saints Amazing Fear (at ſuch a Time) will be their ſin, becauſe They are Then bid to Look up, and Lift up their Heads, Luke 21. 28. Yea, want of Confidence (in ſuch a Day) will Evidence their not Abiding in him, 1 John 2. 28. who will Then be his People's Hope and ſtrength, Joel 3. 16. And he that would Reſt in that Day of Trouble, muſt Tremble Now, Hab. 3. 16. and Pray, that God would not be Then a Terror to him, Jer. 17. 17. and put Iniquity far away, ſo ſhall he not Fear, Job 11. 14, 15.

31. Unwillingneſs in ſome to own that Hand of God upon them, which they will then Feel, but not Acknowledge. Thus when his Hand is Liſted up, ſome will not ſee: Iſa. 26. 11. nor lay to Heart their Sin or Puniſhment, Jer. 12. 11. Yea, when the Lord ſhall take from Old Jeruſalem's Adherents, their Strength, the Joy of their Glory, the Deſire of their Eyes, and that whereupon they ſet their minds, their Sons and Daughters, Ezek. 24. 25. yet will they not Mourn nor Weep, ſave in a more ſecret way, v. 23. nor go Bare headed, as Lev. 10. 6. or bare-footed, as 2 Sam. 15. 30. nor with a covered Lip, as Mic. 3. 7. nor eat the Bread of Men, as Jer. 16. 7. all which were Signs of Mourning. But let ſuch know, they ſhall be made to ſee, unto their ſhame (at laſt) and ſorrow, Iſa. 26. 11. Yea, therefore the whole Land ſhall be made Deſolate, Jer. 12. 11. from one End of it to the other, v. 12. and they ſhall therefore Pine away (through inward Mourning and Vexation) for their Iniquities, Ezek. 24. 25.

32. The Painting of an Harlots Face, and calling her (then) a Spouſe of Chriſt. Thus were the Phariſees (in Chriſt's Day) like unto Whited Sepulchres; as full of Inward Rottenneſs as ever, onelyonly New Whited with an Out-ſide Beauty, Mat. 23. 27, 28. Thus were the Generality of Profeſſors (then) like to an Houſe Swept and Garniſhed, but Empty ſtill, Mat. 12. 44. and ſadlier Re-poſſeſſed afterwards than ever, v. 45. Thus alſo was their Temple (lately) Beautified with Goodly Buildings, wherewith Chriſt's own Diſciples were Enamoured, Mark 13. 1. q. d. Muſt we now leave this ſtately Temple? Which yet was (then) a Den of Thieves more than before, Mat. 21. 13. and near its utter Diſſolution, Mark 13. 2. Yea, thus we Read of Jezebel, Rev. 2. 20. (with reference unto theſe Latter days) Reſembling that ſelf-painting Harlot, 2 Kings 9. 30. who did (Now) call her ſelf a Propheteſs, Rev. 2. 20. and is Deſcribed by her Teaching and Seducing Chriſt's Servants, to Eat things Sacrificed p. 296unto Idols, Rev. 2. 20. or to make light of that for which God doth pronounce Profeſſors to be unclean, as Hag. 2. 14. They who are Now of ſuch a Spirit, are juſtly to be called the Jezebels of this Preſent Day; whatever Paint they have upon their Faces, or by what Name ſoever they are called. And as a warning unto ſuch (in theſe our days) let them conſider (before it be too late) how ſadly Jezebel is Threatned there, Rev. 2. 22. together with her Friends, v. 20 and Children, v. 23.

33. Aptneſs in ſome (in the Aſſyrian's day) to go down into Egypt, to get Relieved from Threatning Aſhur; as is fore-told at large in Iſaiah's 30th. and 31th. Chapters. Which Egypt was the Old Houſe of Bondage to God's Iſrael; and fitly Anſwereth (in theſe Latter Days) unto ſome former Perſecuting Intereſt, which ſome may ſeek to curry Favour with, to ſave them from a Later and more Cruel Adverſary. Thus did ſome Truſt on Egypt, in the days of Hezekiah, or elſe the Aſſyrian lied, 2 Kings 18. 24. and in the days of Zedekiah, to be ſure; by means of which Egyptians (then) the Babylonians Siege was raiſed for a while, Jer. 37. 5. but came again, and ſackt Jeruſalem, v. 8. Thus in the Aſſyrian's day, Iſa. 30. 31. ſome will go down to Egypt, v. 2. and will not be with-held by any means, v. 9, 10, 11. though ſitting ſtill (in that regard) would be their ſtrength, v. 7. and ſafety, v. 13, 14. But thoſe Egyptians Help will prove in vain, Iſa. 30. 3. 7. becauſe they are but Fleſh, Iſa. 31. 3. and were ſought unto in God's ſtead, v. 1. Yea, contrary to an Old expreſs Command, Deut. 17. 16. therefore both he that Helpeth, and is Holpen, ſhall fall down together, Iſa. 31. 3. and Flee, one Thouſand of them, at the Rebuke of one, Iſa. 30. 17. Whereas, they who then Truſt in God, ſhall be Defended by him, Iſa. 31. 4, 5. and they ſhall ſee the Aſſyrian beaten down by God's own voice, Iſa. 30. 31. and his Young Men ſhall be Diſcomfited, Iſa. 31. 8. his Princes alſo ſhall be afraid becauſe of the Enſign, v. 9. Yea, ſome (who have eſcaped Old Jeruſalem's Plagues) will chuſe going into Egypt ſtill (through cauſeleſs Fear) rather than to continue in Judea. This was their Caſe of Old, Jer. 41. 17, 18. becauſe the Ammonites had Hired Iſhmael to Murder Gedaliah, Jer. 40. 14. through his own Folly, v. 16. wherein the Chaldeans had no Hand. Thus when Jeruſalem is Sacked in theſe Latter days, ſome may Impute the Plotting of Malignant Ammonites (againſt them ſtill) to their Abiding in that ſtate of Deſolation: Yea, notwithſtanding God's Command, and Promiſe to Deliver them, as Jer. 42. 11. whom they Diſſemblingly Enquired of, v. 20. and ſolemnly proteſted a Compor…g with, v. 5, 6. So prone are Carnal Iſraelites to be in Love with p. 297Egypt ſtill, (their Ancient ſtate, and where their Heart hath Alway been, in times of Trial;) as having never yet been truly Humbled for their Old Abominations, Jer. 44. 10. But as a Warning unto others in our Days, let us conſider, their Growing ſin, Jer. 44. 16, 17. and Threatned Judgments, Jer. 42. 18.

34. Deſpiſing the Day of ſmall Beginnings. Thus did the Jews, when they firſt Built the Second Temple, Ezra 4. 12. ſomething like unto which our Eyes have ſeen, of Later Years, or with Reſpect unto John Baptiſt's Diſpenſation in our days. Yea, when that Temple-work Revived afterwards, thoſe did ſtill Labour of that Old Diſtemper, as ſeemeth to be hinted, Hag. 2. 3. and Zech. 4. 10. becauſe this Second Temple had not that Gold and Silver, Hag. 2. 8. which was in Solomon's; nor was this made (like That) of Hewen ſtones, but onelyonly Rolling ones, Ezra 5. 8. as in the Margin and Original; nor had This any Prieſt with Ʋrim and with Thummim, Ezra 2. 63. (or ſuch who did pretend to Abſolute Infallibility) as had the firſt. But let them who thus Labour (being Tempted) know, that Chriſt was (at the firſt) a Child; ſo will his Kingdom be: And thoſe were Unbelievers, who for that Reaſon did Deſpiſe him, Iſa. 53. 1, 2, 3. and that This work is in his Hand, who will Compleat it, unto their Joy, Zech. 4. 10. and will not fail or be Diſcouraged, Iſa. 42. 4. till he had made the Second Temple Greateſt, Hag. 2. 9.

35. Not Knowing Chriſt, at his Appearing in theſe Latter days, no more than did the World, at his firſt Birth, John 1. 10. nor his Diſciples, at his Reſurrection, Luke 24. 37. Among the Many Thouſands of the Seventh Trumpet's Hearers, how Bleſſed will that People be, (and therefore but a few) who know that Joyful ſound, Pſal. 89. 15. when Chriſt ſhall Come as King, v. 18. and Rev. 11. 15! Some took John Baptiſt to be Chriſt, John 1. 20. Others took Chriſt to have been John, Mat. 16. 14. So may ſome (in our days) Confound the Bridegroom and his Harbinger; and ſo not know the Proper Name of ſuch a Diſpenſation, through ſelf-contracted (if not wilful) Ignorance. And which Miſtake will not be Trivial; ſince they (and they alone) who know the Joyful ſound, ſhall walk, O Lord, in the Light of thy Countenance, Pſal. 89. 15. in thy Name ſhall they Joy, and be Exalted in thy Righteouſneſs, v. 16. Whereas Miſtakers (in that regard) can neither look to ſhare in thoſe peculiar Priviledges, nor yet to Underſtand their ſpecial Duty, which is Depending upon Knowledge of the Times, 1 Chron. 12. 32.

36. Deſerring that Day, through Unbelief; or being too much in Love with Preſent things. Thus ſome will not Believe for Joy, as p. 298Luke 24. 41. Others (for Anguiſh) will not Hearken, as Exod. 6. 9. and others becauſe of viſible Improbabilities, as being too Marvellous in ſuch a day, Zech. 8. 6. This will betray ſome into Senſuality, Mat. 24. 48. others will therefore ſay, Come, Let us Build, Ezek. 11. 3. and others, that Viſions (or Diſcourſes) of that Nature, are to no Effect, Ezek. 12, 22, 23. But this Delaying it, (though onelyonly in one's Heart) is ſaid to be the Character of an Evil Servant, Mat. 24. 48. and one of thoſe, Ezek. 11. 1. who ſaid, It is not Near, v. 3. was therefore ſtruck with ſudden Death, v. 13. Yea, this Deferring of it, is quite contrary to Chriſt's Deſign, in this whole Parable and other Scriptures; which therefore had need be watch'd againſt, as that which is the Bane of watching in the General.

37. Groundleſs Preſuming upon Mercy, to the laſt. Thus Old Jeruſalem's Inhabitants were apt to Fanſie, that the Chaldeans ſhould depart, Jer. 37. 9. becauſe they had with-drawn a while, through fear of Pharaoh's Army, v. 5. and would have had the Prophet to Comply with them, v. 3. Thus in all probability, thoſe Ante-deluvian Sons of God, Gen. 6. 2. did Hope, they ſhould not All be Waſh'd away, according to the Rigour of that Sentence, v. 7, elſe would they not have ſo Neglected Haſtening into that Ark; the like Figure whereunto (in point of ſaving us in ſuch a Day) is Now Chriſt's Baptiſm or Diſpenſation, and our being gathered up into it, 1 Pet. 3. 20, 21. Diſtinct from John's, as at Chriſt's firſt Appearing, Mat. 3. 11. and as is hinted in that 1 Pet. 3. 21, Yea, when Jeruſalem was laid waſte, yet the Inhabiters of thoſe waſtes preſumed they ſhould Inherit them, becauſe of their being Many, and Abraham's Children, Ezek. 33. 24. though of the ſame Spirit with thoſe Before, v. 25, 26. who therefore were alike Deſtroyed, v. 27. And thus will Fooliſh Virgins Hope, that ſo many Perſons and Profeſſors of their Parts and Gifts, and ſeeming Graces, will not be wholly laid aſide, untill the Door ſhut upon them will Decide the Controverſie. This is that Great Temptation, with reference unto which, Chriſt biddeth All to VVatch at ſuch a time.

38. Aptneſs to call in Queſtion the Exerciſe of God's Diſpoſing Providence, in ſuch an Abſolute Confuſed ſtate of things. Foundations being out of Courſe, Pſal. 82. 5. what can the Righteous do, Pſal. 11. 3? Yea, therefore ſome will ſay, Where is the God of Judgment, Mal. 2. 17? The Earth will then be without Form, and void, the Heavens alſo will have no Light, Jer. 4. 23. as in the Chaos, at the firſt, Gen. 1. 2. which needs muſt have Aſtoniſh'd Adam, if he had Then been Made; much more his Fallen Poſterity, who will be Now in Being. p. 299But though God is no Author of Confuſion in a Moral ſence, 1 Cor. 14. 33. yet doth he own his being the Creator of Afflicting Darkneſs, Iſa. 45. 7. who alſo can improve all manner of Darkneſs and Confuſion, to Aggravate the Luſter of his following Light and Order, as in the firſt Creation. Yea, thoſe are Weariers of him (and therefore will be ſoon caſt off,) who do thence Argue, his being Abſent, as well as They, who therefore ſay, He is Delighted in Evil Doers, Mal. 2. 17.

39. Eminent Profeſſors (or ſuch as Joſhua the High Prieſt was) will then be apt to be Reſiſted (yea, to be Overcome, without Chriſt's Help) by Satan, Zech. 3. 1, 2. or under Satan's Diſpenſation, in a Revelation ſence, Rev. 2. 10. which Anſwereth to that time in Zechary. The Matter of which Conteſt, Relateth to the Body of Moſes, as is more plainly ſignified, Jude 9. where this very Form of words [The Lord Rebuke thee] is quoted hence. Nor need we ſtick at his being called [Michael] in Jude, who is here [Called the Lord] Zech. 3. 2. ſince Chriſt is granted to be meant, by that word Michael, Rev. 12. 7. as Mr. Brightman there confeſſeth, although he doth Diſtinguiſh them, Dan. 12. 1. However, Chriſt might ſpeak this in Zech. 3. 2. and Michael (or a Created Angel, Employed by Chriſt in this Conteſt) might ſpeak the ſame words afterwards, as Jude Relateth. And ſo, by [Moſes his Body] is meant his Miniſtration; which Joſhua (then) was Tempted to keep up in Rigour, or elſe to lay it quite aſide: As he was a Tye of others in theſe Latter Days, Comparing Times with Times.

Firſt, Joſhua might be Tempted to keep that Miniſtration up in Rigour, as to the Tabernacle-ſtate (in Moſes his Time) in Competition with the Preſent Temple; becauſe the Building of this Latter (viz. the Temple) was Now Prohibited, and therefore Perillous. Thus have ſome Argued of Later times, (or ſince the Prohibition iſſued forth) that a Leſs Solemn, and more Private Worſhip (ſuch as that in the Tabernacle in the Days of Moſes) was more Agreeable unto their Preſent Wilderneſs condition, than what is of an Open Temple-Nature. Yea, ſome are Tempted to Obſerve Moſes his Seventh-day-Sabbaths, and other Ordinances, upon this Account.

Or, Secondly, Joſhua might then be Tempted to lay that Inſtituted Miniſtration quite aſide, becauſe of Troubles in the Keeping of it up: Pretending its having been Aboliſhed in Babylon. And thus ſome may be Now Tempted to conceive, that Goſpel-Inſtitutions are no more to be Regarded, as having been carried into Babylon, and not to be Reſtored again.

But Joſhua Overcame, in that Conteſt; and Chriſt will give an p. 300Effectual Rebuke to Satan, on the behalf of ſuch, as he then did: which is good News to Them, but ſad to Others, who are in bondage unto that Temptation; ſince the Neglect of typical Temple-worſhip (then) was ſo ſeverely witneſſed againſt; and ſince the Reviving of Moſes his Authority (Now) is ſo directly croſs unto a Goſpel rule, Rom 7. 4. 7; and ſince the Reſtauration of Goſpel-Inſtitutions (after the full Return of Babylon's Captivity in the Myſtery) is ſo Expreſſely ſignified, Rev. 11. 19. and in a Way of full Agreement with that in the Letter of Old. And Preſently upon the Rebuking of which Temptation, Zech. 3. 2. Joſhua was cloath'd with Change of Raiment, v. 4. and had a Promiſe of Preſiding in Chriſt's Houſe, and Walking with thoſe who then ſtood by, v. 7. viz. the Angels, v. 5.

40. A Stealing of the Word of God (by ſome) each from his Neighbour; as in the Day of Old Jeruſalem, Jer. 23. 30. which VVord of God (in all probability) was, that VVord which Jeremy had there declared (a little before) concerning the VVhirlwind of God, that was gone forth in Fury, to fall upon the Head of that wicked Generation, Jer. 23. 19. and not to Return, untill the thoughts of his Heart were Executed and Performed, v. 20. This VVord the Devil (in his Inſtruments) endeavoureth to Steal (or Catch away) from others, as Mat. 13. 19: Partly, by making a Deriſion of his Meſſage, Jer. 20. 8. and loading his Perſon with falſe Reports, v. 10. that People might not Hear him, as Joh. 10. 20: and Partly by ſubſtituting their Falſe VVord inſtead of his, Jer. 23. 25. with utmoſt Confidence, v. 31. on purpoſe to make the People Forget the Other, v. 27; yea (poſſibly) offering to Prove their Own falſe Prophecy, (concerning Babylon's being then to be Broken, as Hananiah did Aſſert, Jer. 28. 2.) from Jeremy's own words againſt Elam, Jer. 49. 35. in the Beginning of Zedekiah's Reign, v. 34. ſince Elam then was under Babylon, as ſome doe (very Probably) conceive. But as this ſort of Stealers are Sacrilegious, Rom. 2. 22. ſo doth the Lord declare himſelf to be Againſt them, Jer. 23. 30: and as, if he be For us, VVho then can be Againſt us, Rom. 8. 31? ſo if he be Againſt a man, who Can, who VVill, who Dare be For him? Yea, 'tis Expreſſely ſaid, with reference to ſuch a Time, that as there will be Stealers then, ſo will a flying Curſe purſue them, and Cut them off, with their whole Houſe, Zech. 5. 3, 4.

41. The having of ſome men's Perſons too much in Admiration. Thus were the Phariſees (at ſuch a time) in High Eſteem, Luk 16. 15. among thoſe men by whom Chriſt was Deſpiſed, Iſa. 53. 3. And as unworthy Shebna (in the Aſſyrian's Day) was Steward in David's p. 301Houſe, Iſa. 22. 15. 21, 22; ſo Chriſt himſelf did ſuffer Judas to be his Steward, Joh. 13. 20. a little before the ſetting up of his Own Miniſtration, who therefore Doubtleſſely was moſt Eſteemed by his Fellowes. Thus ſome make bold to Linger (at this day) in ſpiritual Sodom, becauſe of Righteous Lot's Example, Gen. 19. 16. and will Diſpute Eſcaping to the Mountains, becauſe Lot did ſo, v. 17. 18; eſpecially conſidering his Gracious words then uttered, v. 19. and God's Acceptance of him, v. 21. but not his Portion afterwards, v. 30. 36. Yea thus ſome argue from the General Faith and Practice of Profeſſors, unto the Warrant of Believing as they doe; and Daring others to Condemn ſo many Holy ones. But though God knoweth who are His, 2 Tim. 2. 19. and how to Deliver the Godly in ſuch Caſes, 2 Pet. 2. 9; yet is it Deſperately Preſumptuous, to ſet Our good Opinion of any Perſon, in competition with Chriſt's Command, and ſo to honour Them more than Him, 1 Sam. 2. 29; which is the ready way to Periſh, v. 30, 31. 35.

42. Aptneſs to fanſie its being a Duty to be meerly Paſſive, and not Active, in a way of ſelf-delivery out of Babylon. Thus have ſome pleaded, the Time was not yet come for Temple-work, Hag. 1. 2; becauſe the Law of Man was ſtill in Force, Ezra 4. 21. although directly Croſs to God's Command, Ezra 6. 14: till they had almoſt quite undone themſelves, both as to Temporals, Hag. 1. 9. and Spirituals, Hag. 2. 14. And thus, ſome Dare not ſtirre out of a Preſent (though Corrupted) ſtate, till Providence doth Force them out; as thoſe of Old, whom therefore God bad to Deliver Themſelves, Zech. 2. 7; which leaveth Others (at this day) without Excuſe. It is a Scruple (this) againſt the very Law of Nature; ſince every living Infant (in the Womb) is ſome way Active to its own Production; and therefore 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. p. 302Thus 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 onelyonly 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 p. 303Diſciples 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, Soulafflicting 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 onelyonly 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. VVhichWhich 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 p. 304ſaid 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 have ſometimes been (as ſinners are) exceeding Vigilant, in a ſinful way; whoſe Change (by Grace) doth not Diminiſh (but rather add unto) their Circumſpection, although with reference unto a Changed Object. In which regard, Believing Paul did Perſecute ſtill (as in the Greek) or follow after that Truth in Love unto it, Phil. 3. 12. which he had formerly Perſecuted Others for, in way of Hatred, v. 6.

4. Others are watching for our Halting, and therefore we have need to take heed to our ways. How was Chriſt watched by the Phariſees, Mark 3. 2. and Jeremy by his Familiars, Jer. 20. 10. and David by his Obſervers, which made him Pray for being Led in a plain Path, Pſal. 27. 11! Which being ſo Narrowly Obſerved by others, may prove our great Advantage; it being ſo Natural to be Remiſs, if winked at by Fellow-Creatures. Yea, ſome muſt look to be Enticed, as Jeremy was, Jer. 20. 10. on purpoſe to make a Breach upon our Principles, whereby to be Revenged of us, for a Differing Practice or Profeſſion. In which regard, Chriſt biddeth his Diſciples to be wiſe as Serpents, and to Beware of Men, who watch for ſomething by which to Colour over their Deſigned Miſchief, Mat. 10. 16, 17. Thoſe of the Separation have been alway Cenſured for their over-ſtrictneſs; but if the leaſt Mo…e be to be ſeen upon them, it will be put into their Eye; who therefore have need to Watch and Keep their Garments.

5. Be therefore Vigilant, becauſe your Adverſary the Devil, as a Roaring Lion, walketh about, ſeeking whom he may Devour, 1 Pet. 5. 8. And as this was his Practice alway, ſo more eſpecially, muſt Joſbua look to be Reſiſted by him at This Day, which Anſwereth unto that of Old, Zech. 3. 1. He can apply Temptations ſuitable to our Tempers; yea, he can ſhrewdly Gheſs at our Inclining thereunto, and ſo Purſue them in their fitteſt Seaſon. And what would not he give, to have his Will (next unto Chriſt, Mat. 4. 9.) upon ſome Chriſtians, 2 Cor. 12. 7? He knoweth who is likelieſt to be his Greateſt Adverſary; p. 305whom he would therefore win, or weaken by ſome Fall: Yea, were it onelyonly to prevent their Near approaching Crown, whom he doth therefore ſtronglieſt Tempt at ſuch a Time, as in that Caſe of Joſhua, Zech. 3. 1, 5. He alſo hath Devices on both hands, or under a moſt ſair Pretence, 2 Cor. 2. 11. by which he will get an Advantage, in caſe we be not very Vigilant, wherein it is a ſhame to be out-ſtripped by him.

6. Chriſt alſo is called a Watcher, Dan. 4. 13. which is there plainly meant of Him; as by his being ſingularly (there) ſpoken of; ſo by that Work it ſelf, v. 14. which Primarily belongeth unto Him, although his People ſhare with him, both in that Work and Name, v. 17. who is ſo called, partly, becauſe he Watcheth (or Keepeth) his Vineyard Day and Night, Iſa. 27. 3. for he that Keepeth Iſrael doth not ſlumber, Pſal. 121. 3. and if he watcheth them, ſhall not They watch Themſelves? Yea, he (as Man) did ſometimes watch, in ſuch an Hour of Temptation, to ſet us an Example, Mat. 26. 38. And could ye not Watch with Me? ſaid he to his Diſciples, v. 40. He alſo (as Mediator) watcheth ſtill, and Prayeth for his Peters, Luke 22. 32. which ſhould provoke Their joyning with him in that Work, v. 46. as Joſhua was to Fight whilſt Moſes was at Prayer, Exod. 17. 9. though Iſrael Prevailed upon Moſes his Account, v. 11. as if Chriſt doth not Keep, the Watch-man waketh but in vain, Pſal. 127. 1. yet ſhould we therefore work, becauſe God worketh in us, Phil. 2. 12, 13.

7. As watching is incumbent upon All, Mark 13. 37. and in All Things, 2 Tim. 4. 5. ſo at All Times, Luke 21. 36. which therefore ought not to be wondred at, if Now required; but ſhould be more attended to, on that Account. In which regard, it may be ſaid of watchfulneſs, as it is ſaid of Holineſs, 1 John 2. 6. and Brotherly Love, v. 9, 10. which is not any New Command, v. 7. ſave with Reſpect unto a Circumſtantial Variation, v. 8. as Legal Duty is Now turned into Evangelical; and as our watching (in the General,) is Now Commanded in Relation to the Duties and Temptations of ſuch a Particular Time. Now, when Chriſt putteth (upon his) none other Burden, ſave what they have already; he ſignifieth it as a Motive to Hold faſt that which they have, untill his Coming, Rev. 2. 24, 25. And if Obedience be our Centre, as we draw Nearer to its End, ſo will our Motion be the quicker, as is to be Obſerved in a falling Arrow. And if Men very Aged, (or drawing nigh unto their Diſſolution) are alſo moſt Awake, or apt to Riſe up at the voice of an Early Bird, Eccl. 12. 4. it will be to Their ſhame, who are moſt Heavy Headed, in a Spiritual ſence, a little before their dropping into the Grave.

p. 3068. Sleep is ſo Natural, (as in the Letter) and pleaſing to the Fleſh, eſpecially unto ſome, which is another Motive to be Watchful. In Meral caſes (to be ſure) we may conclude that to be Excellent which Nature (at leaſt Corrupted Nature) is averſe unto: And ſuch is Spiritual Vigilancy. The Old Man is ſo called, partly, becauſe of Drouſineſs; and if the firſt Adam's ſinleſs Nature was apt to ſleep, Gen. 2. 21. as being of an Earthly Make, v. 7. much more doth ſin diſpoſe thereunto, and more eſpecially in this Moral ſence. And though ſome cannot ſleep (as others do) or ſin to ſuch an Height, yet do All Love to ſlumber, or Dally with Temptations of a ſinful Nature. And as Men of a more Feeble Spirit, and Cold Complexion, and Groſſer Bodies, are moſt Heavy-headed, in the Letter; ſo let thoſe look about them, in the Myſtery, whoſe ſtrength is gone, whoſe Love is Cold, and who are moſt encompaſſed with this World's Fatneſs. Nor ever had the Tempter ſuch Advantages (as Now) in point of Watchleſsneſs; it being Now ſo Univerſal; which yet ſhould ſtir up others to be Singular.

9. Some (at this Day) have need to watch, becauſe they are ſo much Alone; as did the Pſalmiſt, upon that Account, Pſal. 102. 7. He that will be (as Sparrows are) upon the Houſe-top, muſt look (in Times of Danger) to be Alone: And wo be unto him, whoſe ſolitarineſs (at ſuch a Time) and ſleepineſs are in Conjunction. Theſe are Dividing Times, wherein we therefore ſhould be gathered up (ſo much the more) into our ſelves, and into ſelf-defending Circumſpection. Thoſe are poor Creatures, and have Nought to Loſe, who can ſleep in a ſolitary Cottage; which is the caſe of ſeveral Now, who have been wont to Live in Families. Let ſcattered ones improve this Conſideration in a ſelf-rouzing way; whom Providence hath Now conſtrained to be Watchful, and which may prove a great Advantage. Now is the Watchmens Day of Viſitation, Mic. 7. 4. wherein Old Shepherds ſhall be made to ceaſe from Feeding the Flock of God, Ezek. 34. 10. onelyonly Lambs Feeding alone are in great Danger, Hoſ. 4. 16. who therefore had need to watch themſelves, as they would not become the roaring Lions Prey, 1 Pet. 5. 8.

10. The Spiritual Nature of Chiefeſt Duties and Temptations, doth call for Watching, at the Higheſt Rate. The very firſt Principle of Goſpel-Duty is ſelf-denial, Mat. 16. 24. a Failure wherein, is ſo far from being Cenſured by the Generality, that Men will Praiſe thee, when thou doſt Well unto thy ſelf, Pſal. 49. 18. Yea, Conſcience alſo is un-acquainted with Holy Gurioſities, or Time-concernments; which therefore may be over-looked without any inward Check, ſave as we are under Conſcience, unto Chriſt. Groſſer Temptations are like p. 307Swords or Spears, which being more Obvious, may therefore be more Eaſily avoyded: but Time temptations are like Arrows; more out of ſight, which are more Dangerous, and by which Saul (for all his Shield, 2 Sam. 1. 21.) was Deadly wounded, 1 Sam. 31. 3. Now as we are to Watch in Prayer, Col. 4. 2. becauſe that Duty is moſt ſpiritual; ſo have Saints need to be Compleatly armed, Eph. 6. 11. becauſe they Wreſtle not with Fleſh and Blood, but ſpiritual Wickedneſs in High Places, v. 12.

11. It elſe will evidence our being Poor; ſince the Rich man's Abundance will not ſuffer him to ſleep, Eccl. 5. 12. Worldly Poor men ſleep moſt ſecurely; and ſpiritual Sleepers may be concluded Poor, as are unarmed Travellers in Thieviſh wayes. Sinners are either Really poor, (as to what Souls are ſubject to be Robbed of;) or elſe ſuch know not the Worth of what they have, elſe would they be more Watchfull. Their Portion is in this Life onelyonly, Pſal. 17. 14; who cannot Reſt, if That be hazarded, Iſa. 30. 15: but matters of a ſpiritual nature are Another's (viz. the Saints Own, Luke 16. 12.) which therefore Sinners care not to ſecure. As where the Treaſure is, there will the Heart be alſo, Luke 12. 34; ſo when the Heart is in a ſlumbring Frame, 'tis from the Want of ſpiritual Treaſure. VVhereas, they who have Moſt of Grace and Joy, are alway fearfull leſt they ſhould Loſe it; who therefore keep a conſtant VVatch, becauſe they Know the VVorth of ſuch Commodities, and their continual Danger.

12. In caſe I ſin, (ſaith Job to God) Thou Markeſt me, Job 10. 14. Thou lookeſt Narrowly to All my paths, Job 13. 27; Doſt thou not Watch over my Sin, Job 14. 16? And if it be ſo, then Job and we had need to VVatch Againſt it. 'Tis true, God Marketh Iniquity (in his People) with a Forgiving Eye; but that Forgiveneſs worketh Fear, Pſal. 130. 3, 4: yea his very Marking it, doth make them VVatch againſt it, Pſal. 44. 20, 21. And with reſpect unto theſe Latter dayes, God repreſents himſelf as one that Hearkeneth, Jer. 8. 6. Mal. 3. 16; which ſhould Oblige us to be very Circumſpect, ſince he doth know the things that come into our Mind, Ezek. 11. 5. and which is ſignified (there) with reference to ſuch a Time. Thus Chriſt came down (from Heaven) in Sodom's Day, to know the Certainty of what he heard, Gen. 18. 20, 21; becauſe he Then was come to Judge upon the Caſe; as he Now will, Rev. 11. 18. Now when poor Creatures ſtand before the Judge, how VVatchfull are they, (as All at This day had need be) for fear of Aggravating their final ſentence!

13. Let us not be leſs watchfull in a Spiritual Caſe, than in a Bodily; p. 308or with reſpect unto an Earthly Intereſt. Men (of a ſober Spirit) will not Play with Edged tools: and Sin is VVounding, Jer. 30. 14: the Thought of Fooliſhneſs is (alſo) Sin, Prov. 24. 9. therefore take heed of Dallying with ſuch Temptations. How do men alſo watch for worldly Gain; though many to little purpoſe, Pſal. 127. 2: now Duty is Enriching, Prov. 8. 18: nor will that labour be in vain, 1 Cor. 15. 58: therefore take heed of letting ſlip ſuch Opportunities. Shall we be Circumſpect, whileſt in the ſight of Men, (for fear of loſing our Eſteem with them,) and not much more before the Lord? What is the Body, to the Soul? or Time, compared with Eternity? or Reputation, to our being ſaved? ſpiritual unwatchfulneſs proceeds from Atheiſm in its Spring, and runneth at the laſt into its Ocean.

14. Tis but an Hour of Temptation, this, which Now is come upon us. Rev. 3. 10: and can ye not Watch One Hour, Mat. 26. 40? Yea, This may Poſſibly be the Laſt Hour of our Preſent day; and if the ſhortneſs of Time ſhould make us weep as though we wept not, 1 Cor. 7. 29, 30; let it then make us watch, (in competition with complaining) as though we watched not. The time may Now be very near, when either we ſhall watch no more (if Dying in the Lord;) or not be ſo Extreamly Tempted, as we Now are. Though watchfulneſs will be a Duty to the End, yet may the Labour of that Duty be Abated together with the Overcomers being made (within a while) a Pillar in Gods Temple, Rev. 3. 12. Nor do I doubt, but that conflicting Joſhua may be (e're long) Relieved with greater Strength, as 2 Cor. 12. 9. or Leſs Temptations, as Zech. 3. 1, 2. I dare not ſet the time; nor is it our Duty to Depend thereon: yet ſhould it Encourage us to keep Waking, ſince our Salvation Now is Nearer every day than other, as is argued, Rom. 13. 11.

15. Let us conſider, of how great Conſequence it is, to Watch; and as Continually, ſo Now eſpecially.

1. Such will be moſt Dignified by Chriſt, at his Appearing; for he will then make them ſit down to meat, and Gird himſelf, and will come forth and ſerve them, Luke 12. 37. Watching and Standing goe together, Iſa. 21. 8. which Standing is a weary poſture, and therefore ſuch ſhall Then ſit down; yea Chriſt will then ſet them, or make them ſit. Watching and Faſting goe together, 2 Cor. 6. 5. yea want of Sleep requireth Meat, inſtead of Nouriſhing Reſt: therefore theſe VVatchers ſhall ſit down to Meat. Such alſo have approved themſelves to be his Servants, by their VVatching, or VVaiting for him, Luke 12. 36. therefore he Now will be Their Servant, which Maſters are not wont to be. They have been waiting with their Loyns Girt, Luke 12. 35. 36. p. 309to keep themſelves from being VVeary: and therefore he will Gird himſelf. And though their watching hath been moſt within, yet he will then come forth and ſerve them. Yea ſuch ſhall be made Rulers over All, Luke 12. 44.

2. Such do Enjoy themſelves (at Preſent) with the Beſt Advantage, (as in the Letter) both in Relation to Themſelves and Others. Perſons Awake, can Hear, and See, and have their other Senſes better exerciſed, than if Aſleep: ſo in the Myſtery. Such are not Deluded with idle Dreams themſelves; and Pity others who Laugh more Heartily, but in their Sleep. Beauty is chiefly ſeated in the Eye, Cant. 4. 9. which none but Watchers can keep Open: nor can any other prevent their being ſhamed ſeveral wayes, Rev. 16. 15. Such can perceive the Tempter at a Diſtance; and quickly clear themſelves of that Pollution which reſteth upon Others till they wake. And though Sleep in the Letter is Refreſhing, yet in a Spiritual ſence, thoſe are moſt Cheary who are moſt Awake. Yea ſuch are alſo in the beſt Capacity of being helpfull unto Others.

3. Such will be Forwardeſt to See and Know and Open unto Chriſt when he ſhall be revealed. Thoſe had the firſt Tydings of Chriſts Birth, who were then keeping Watch over their Flock by Night, Luke 2. 8, 9. as if Chriſt had been onelyonly born for them, v. 11. The VVatchmen upon Mount Ephraim are Firſt heard to crie, Ariſe and let us goe up to Sion, Jer. 31. 6: and Sion's Watchmen ſhall lift up the Voice with Singing, for they ſhall ſee Eye to Eye, Iſa. 52. 8. If Mary had not been up before Day-break, Luke 24. 1. ſhe had not ſeen her Lord ſo ſoon, Joh. 20. 1. 8: and Early Sights of ſuch a Nature, will countervail the want of Sleep ſufficiently. Such alſo will Immediately Open to him, Luke 12. 36. ſince Readineſs conſiſts in Watching: and if it be a Priviledge to be In Chriſt Firſt, Rom. 16. 7. by way of Truſting, Eph. 1. 13. then to be Firſt with him; which is reſerved for the watchfull Ones.

4. Such will be leſs Affrighted (as in the Letter) with that Noyſe, wherewith the Old Heavens muſt paſs away, when Chriſt doth come, 2 Pet. 3. 10. How did that Jaylour Tremble, when he was Frighted out of his Sleep with that tremendous Earthquake, and its Conſequents, Act. 16. 26, 27, 29; who elſe would not have been ſo much Amazed; nor Others Now, (at ſuch a like Earthquake in the Myſtery,) but for their having been Aſleep. Sleep makes ſecure; Security preventeth Expectation; and unexpected Troubles are Tranſporting: thence are the Sinners in Sion ſo Afraid (at ſuch a time) becauſe ſurprized, Iſa. 33. 14; and that ſurprizal is the Fruit of ſlumbring. Whereas Awakened ones are in the conſtant Exerciſe both of their Senſe and Reaſon; p. 310or like on Army Training in the Field, who therefore are not ſo Affrightingly alarmed, as when Aſleep in their reſpective Quarters. The Holieſt ones in former times, have been leaſt Terrified with thoſe Revolutions which have betrayed Others into Enſnaring Fears, by reaſon of their unwatchfulneſs.

5. Such are moſt likely to Eſcape; ſince Watchers are counted worthy, in that regard, Luke 21. 36. The Cen…in…l (with Men) is in the Front of Danger from an Enemy; but Chriſt bids, ſave the Watchman, as having delivered his own ſoul at leaſt, Ezek. 33. 9. Yea Chriſt will not Come (as an Adverſary) upon Watchers; who onelyonly threatens his Coming as a Thief, in caſe men do not watch, Rev. 3. 3: nor could the Devil much infeſt us, if we did Fire at him when he firſt appeareth, Jam. 4. 7. However, watchers are beſt able to defend themſelves; whileſt ſleeping Crocodiles are apt to be deſtroyed by an Egyptian Rat. Next unto Death Sleep is the greateſt Leteller; or that which maketh All to be Alike: Yea waking Infants are more ſelf relieving than a ſlumbring Giant. If ſome had not been faſt Aſleep, the Enemy had not ſown his Tares, Mat. 13. 25; nor had ſhe loſt her Living Child, 1 King. 3. 20. nor Siſera his Life, Judg. 4. 21; nor Sampſon both his Hair and Eyes, Judg. 16. 19. 21; nor would the good man's Houſe be Broken through, if he had watched, Luke 12. 39.

6. Such will be in the beſt Capacity to entertain whatever may befall, in way of Tryal. Sleep maketh Tender; but Watchers are more Hardy; and Holieſt ones have alway been the braveſt ſufferers. A waiting ſervant (well Employ'd) cares not how ſoon his Maſter cometh, but Ecchoeth preſently unto his Knock. Such are Aware of what is coming; and being Provided for Tribulations, that ſort of Gueſts are not ſo troubleſome as if they had been unexpected. Chriſt dreaded not the Devils coming, becauſe he could find Nothing in him, for he had been Obedient, Joh. 14. 30, 31: and he whoſe Courſe is finiſhed in ſuch a way, need not be frighted with the News of his Depaiture, 2 Tim. 4. 6, 7. None know's how ſoon that Day may come, Zech. 14. 2. and Then, wo be to ſpiritual ſleepers, who poſſibly may be Awakened with a Sword or Piſtoll, and be run through before they can Repent. However, we daily hear of ſome or other ſtruck with ſuddain Death; whoſe Caſe may be our Own; and Bleſſed then is he that watcheth and is Ready.

I ſhall conclude this Exhortation to be Watchfull, with ſome few Helps; which are, as followeth.

Helps: 1. Let us be throughly Wakened out of a Preſent Sleep: 'tis but a folly (elſe) to talk of future Watching. Sleep in a Moral p. 311ſence, is called Death, Eph. 5. 14. and Watching is an Act of one Alive; till Men be therefore Quickned by Awaking, they cannot mind this work of Watching. Such alſo muſt be throughly wakened; elſe will they quickly ſleep again, when once the ſtartling Rouzer is withdrawn, Mat. 26. 13. Now, all will readily confeſs their having been Aſleep, of Later Times; But if they be more ſleightily Awakened, they will ſoon Nod again. Overly Convictions, and Gentle ſelf-reproving… are wont to end in ſad Relapſes; nor is he to be Truſted for the Future, who is not deeply ſenſible of former Failings. Men un-convinced cannot watch, becauſe they are Aſleep: And Men not duly Humbled (for their ſin) will ſleep again, becauſe They are not Throughly wakened. Make your awakening ſure, one way or other, as you would not be over-taken with a Second Sleep.

2. Take heed of being Alone, in way of ſinful Choice, which is a woſul Diſadvantage, Eccl. 4. 10. but get into ſome kind of Body; and which is Competible unto ſcattered ones: Diſperſed ones cannot be in an Inſtituted Body ſtrictly taken; but ſuch may be Together, as thoſe Diſciples were, before the Spirits pouring out, Luke 24. 33. and which is an Awakening Help. Such may Pray each with other, as They did, Acts 1. 14. if Prayer be not ſome way hindred, 1 Pet. 3. 7. and Prayer is an Awakening Exerciſe, which therefore is oft joyned with VVatching, 1 Pet. 4. 7. Luke 21. 36. Col. 4. 2. Eph. 6. 18. Such alſo may ſpeak oft one to another, as Mal. 3. 16. and by that means may keep each other waking: Yea, where that Body is, there will the Eagles be, in way of Feeding, Luke 17. 37. and ſeldom do Men ſleep whilſt they are Eating. Nay, Fellow-Captives may watch over one another, as Ezekiel did, though in a Larger ſence, Ezek. 33. 7. and Exerciſe ſome kind of Common Cenſures, which needs muſt be Awakening.

3. Make Choice of your Companions though; elſe had one better be Alone: ſince ſleep is as Infectious as the Plague, and in a Spiritual ſence more Dangerous. In caſe Two lie Together, they have Heat, Eccl. 4. 11. ſuppoſing them both to be Alive; but elſe a dead Log (in Bed) is not ſo Cold as a Dead Body is. I am perſwaded, ſome 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 p. 312in 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 p. 313being 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 Ʋriah 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. 'Tis 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.

p. 3149. They who are Heavy-headed (and would keep Awake) muſt not be apt to be Offended with a Friendly Nip, or being Joſtled, and ſometimes Prickt or Trod upon; at leaſt-wiſe Touched, and more ſhrilly ſpoken to. Some are too Proud to be Reproved; and others too ſelf-loving to Offend them: Thence is the Generality ſo faſt aſleep, till Chriſt himſelf doth come, or ſend to waken them. Some muſt be vexed, before they will unfold their ſluggiſh Arms; and let them Fight with their Awakeners for a while, rather than ſleep the ſleep of Death. Chriſt trod upon the People's Toes, till ſome cryed out, He had a Devil, John 10. 20. and Peter prickt his Hearers to the Heart, who then Awakened, and called him Brother, Acts 2. 37. whom formerly they had Abuſed, v. 13. When apt to be Offended with ſome Rougher handling, let every one conſider there may be much of God in ſuch a Portion, and in a way of Mercy to mine heavy-headed Soul. I could ſing Requiem's (as well as others) or ſmoother things, and thereby gain poor Children's Love: But let me rather Rouze them with a Faithful Teſtimony, than Rock and Flatter them into a Sleep.

10. Offer ſome kind of Holy Violence unto your ſelves; as in ſuch caſes (in the Letter) Men are wont to do; not onelyonly by ſtanding up, but ſhaking off an Heavy Diſpoſition. True Godly Sorrow worketh Indignation, 2 Cor. 7. 11. and when a Man is vexed with his ſin unto a ſelf-abhorring, Job 42. 6. his Eye is Opened, v. 5. and will not readily ſhut again. Chafe in upon your Hearts ſome Rouzing Terrors, as well as Comforts; ſo will you keep your ſelves Awake, and Others too, 2 Cor. 5. 8, 9, 10, 11. I have Obſerved, where ſome lye Napping Now, in whom the Old Man hath prevailed to a ſelf-indulging; or who have been afraid of giving him one Angry word. Did we firſt (alway) ſpeak unto our ſelves, and Labour to make Convictions Powerful upon our Conſciences, it would Awaken them, which elſe will ſleep the more ſecurely, becauſe of ſleightineſs in ſerious Matters. This ſome can Recommend, as Eliphas did his Counſel unto Job; Loe, we have ſearched it, and ſo it is; hear it, and know Thou it, for thy Good, Job 5. 27.

11. Buſie your ſelves with ſomething of a Curious and ſtirring Nature: Elſe Ordinary work may not prevent a Spiritual Nodding. Perſons Engaged in ſome Deep Diſcourſe, (which calls for ſtudy, and ſtirreth up Affections,) are not ſo apt to Talk themſelves aſleep, as others are. Coldneſs in Arguing for the Truth, (proceeding from Indifferency) is very prejudicial unto Zeal in Practice: whereas a Lively Advocate doth Heat himſelf, and thereby is the more Inflamed with Love unto his Cauſe, 1 Cor. 9. 26, 27. There are deep things of God, 1 Cor. 2. 10. and Myſteries of the Kingdom, Mat. 13. 11. which he who rightly p. 315ſtudieth, is not ſo likely to come ſhort in Leſſer Matters. Paul Laboured to attain the Reſurrection of the Dead, Phil. 3. 11. that kept him waking; whilſt he that Fancieth his being laid in ſufficiently, will ſay, Soul, take thine Eaſe, Luke 12. 18, 19. They who care not for Going on, Heb. 6. 1. may fall Aſleep; yea, quite away, v. 6. becauſe of Reſting in Old Received things, v. 1, 2. or that which is ſhort of Perfection: which Therefore Paul Reſolved to take heed of, if God permitted, v. 3, 4.

12. Take heed of Worldly ſorrow, which made the Diſciples ſleep, Luke 22. 45. Now, let the Cauſe be what it will, immoderate ſorrow becometh Worldly, and that works Death, 2 Cor. 7. 10. which ſinful ſleep is oft-times called. Job's Grief was very Great, Job 2. 13. and that betray'd him into a ſinful Paſſion, Job 3. 1. and Baruch Fainted in his ſighing, Jer. 45. 3. that made him ſeek great things at ſuch a Time, v. 4, 5. And they who (in the Creatures preſence) can Rejoyce, as if they had Rejoyced not, will alſo (in its Abſence) Weep accordingly; and by that means be kept awake. Jonah was therefore Angry, Jonah 4. 9. (with reference unto his withering Gourd,) becauſe he had been ſo Exceeding Glad whilſt it continued, v. 6. who thereupon did ſinfully wiſh for Death, v. 8. and Juſtified it before the Lord himſelf, v. 9. Yea, they who do inordinately Delight in Choiſer Priviledges, (ſuch as Chriſt's Bodily Preſence was with his Diſciples,) may ſoon Ditt up their Eyes with ſuch a kind of dirty Tears, as ſome do Now, becauſe he Tarrieth: which alſo holdeth True, with reference to any Priviledges whatſoever.

13. Labour to be more Spiritual; ſince in Relation to this work of VVatching, the Spirit is willing, but the Fleſh is weak, Mat. 26. 41. Angels are Spirits, Heb. 1. 7. who therefore do not ſleep, but alway Behold the Face of God, Mat. 18. 10. ſo will it be with Saints, (both in a Natural and Moral ſence) as they grow more like unto Heavenly Angels. The firſt Adam's utmoſt is called Fleſh, Mat. 16. 17. and Legal things are termed Carnal, Heb. 9. 10. Yea, ſo are alſo Babes in Chriſt, 1 Cor. 3. 1. and theſe are weak, or likelieſt to fall in Spiritual Watching. Nature skills not of Inſtituted Duty, nor yet a Legal Spirit, of what is Evangelical; both which are therefore apt to fall, in thoſe Reſpective caſes: And Babes (in Chriſt) are very prone to ſleep and fall, as Children, in the Letter are. The Cry is Now, All Fleſh is withering Graſs, and all the Goodlineſs thereof is as a fading Flower; but the Word of our God ſhall ſtand for ever, Iſa. 40. 6, 7, 8. and by which Word is meant what is of a Proper Goſpel-Nature, 1 Pet. 1. 24, 25. and therefore, as Men would ſtand in ſuch a day (or as they would not fall aſleep,) ſo let them Labour to be Spiritual and Evangelical.

p. 31614. Get well Acquainted with the Time, which being known, is much awakening, Rom. 13. 11. and inability to Diſcern its ſigns, is that by which an Hypocrite is to be known, Mat. 16. 3. And though we ſhould be ſober, (in point of Peremptory ſetting ſuch a time,) yet let us take heed of ſaying, the Lord Delays his Coming, Mat. 24. 48. conſidering what ſinful Temptations that will Expoſe unto, v. 49. Moſt talk of ſome great Revolution near at hand; which if they ſeriouſly did believe, it would awaken them into a ſuitable watching. VVould ſome Men Beautifie their Old defiled Temples with ſuch goodly ſtones, did they fore-ſee their being ſoon to be demoliſhed, Mark 13. 1, 2? Or did they look (e're long) for New Created Heavens, Iſa. 65. 17? VVould others fill their Houſes with ſuch dear-bought gain, did they believe their being Rifled, now within a while, Zech. 14. 2? VVould others dally with their groſs Temptations, were they aware, how ſoon all ſinners now may periſh by the Sword, Amos 9. 10? I am not poſitive, as to the very Time; but ſuch a ſtudy might keep men waking: and though Grace turneth upon Golden hinges, or Nobler Motives than Mercenary Hope, or ſlaviſh Fear, yet may theſe help to prick us out of ſleeping. And this indeed is Chriſt's own Motive here, to make us watch, becauſe we know not how ſoon he may Thus come, in theſe our Days.

15. Let us be much in Prayer, which Duty we are bid to watch unto, 1 Pet. 4. 7. and to be Converſant about, together with our watching, as we would not be led into Temptation, Mark 14. 28. Prayer carrieth a Soul into Chriſt's Preſence; and whilſt he was with his Diſciples, he would not ſuffer them to ſleep, at leaſt not long. And if He doth not keep, the VVatchman waketh but in vain, Pſal. 127. 1. therefore let us engage him (by our Prayer) to watch over us, as he Obligeth us (by his Command) to watch our ſelves. But let us alſo watch unto Prayer in this regard, not Tempting him (by our neglect) who will take no Man's work out of his hand, and who will not Relieve an Idle Beggar. Thus let us VVatch and Pray, and Pray and VVatch; this is to be at work with Both our Hands, which is the likelieſt way to Overcome.

Thus have I now done with this whole Parable, which hath Occaſioned my walking in untrodden paths, and wherein ſome may poſſibly have ſtumbled; whom I would onelyonly wiſh to Weigh the Premiſes, before they do reject them. And having now born my Teſtimony, I ſhall endeavour to ſtand upon my Watch, and ſee what I ſhall Anſwer, when I am Reproved: Submitting all my Sober Apprehenſions unto Clearer Light, and Providential Determinations in God's Valley of Deciſion.

THE END.

End of the text · Benjamin Stonham, The Parable of the Ten Virgins Opened (1676)