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A71078
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The parable of the ten virgin's opened, or, Christ's coming as a bridegroom cleared up and improved from Matthew XXV, ver. 1,2,3 &c. / by Benjamin Stonham.
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Stonham, Benjamin.
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1676
(1676)
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Wing S5738; ESTC R1037
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294,921
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322
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Ephraim had not the Wit of an unborn Child for staying so long till setched out Hos 13. 13. which is a sad sign the Child is Dead But Jeremy went sorth of Jerusalem to separate himself from thence and in the Midst of all the People Jer. 37. 12 till he was Forcibly brought back again and put in Prison v. 13 14 15. which others cannot truely say they are as to their tarrying in their ancient Temples and Active Complyance with unrighteous Laws 43. Aptness in some to Murmure because of Others Equal Pay for One Hours labour with Themselves on whom the Heat and Burden of the Day had fallen as Christ Expressely signifieth with reference unto his Day Mat. 20. 11 12 much more in case these Later labourers shall have All as seemeth to be intimated v. 16. and as the Gentiles were to have in competition with the Jews Mat. 6 11 12. Thus might Abiathar take it ill that he who First came unto David in his Low Condition 1 Sam. 22. 20. was afterwards made to give place to Zadok 1 Chron. 24. 3. who came not in till David was come to Hebron 1 Chron. 12. 23. 28. especially when Zadock in the Issue was High-Priest Alone 1 Kings 2. 27. 35 and wherein Zadock was a Type with reference unto these Latter dayes Ezek 44. 13 15. Thus also John's Disciples did Repine to see their Master's Successor Preferr'd before him Joh. 3. 25 26. and so will some of Christ's Disciples doe upon a like occasion to be looked for in case they be not well laid in with Self denyal against that sore Temptation since First and Last must Counter march in such a Day and wherein partly will appear his Glory Mat. 20. 15 16. 44. Withstanding Christ at least by Praying Peremptorily Against that which the Lord hath signified to be his Purpose Indeed there was a Time when God sought for a man to stand in Old Jerusalem's Gap Jer. 5. 1. and Then might Jeremy have safely Prayed for that People whom afterwards the Lord Prohibited Jer. 7. 16. We know not what to pray for as we Ought save as the Spirit helpeth us therein Rom. 8. 26. according to the Will of God 1 Joh. 5. 14. There is a Time for Silence Eccl. 3. 7 and much of Prudence doth appear in being silent at some time Am. 5. 13. with reference unto our Deprecating an Afflicting Providence Am. 6. 10. Thus Abraham Prayed for Sodom but within Compass Gen. 18. 32 because he knew what God would doe v. 17. and therefore Jeremy in such a Case did onely Threaten those Jer. 37. 6 7 8. who did Request his Praying for them v. 3. And though Isaiah in the Assyrian's Day Pray'd for Jerusalem 2 Chron. 32. 20. as it did shadow out Christ's Kingly Interest yea though some are Commanded then to Pray for sparing Mercy Joel 2. 17. yet did the Lord Reveal at such a time that sin which then was unto Death Isa 22. 14. and which should not be Prayed for 1 Joh. 5. 16. the Knowledge whereof is a Peculiar Gift by which those of that Other Spirit have been Distinguished from the Generality 45. Reproaching those of the Separation as savouring of Carnality and Worldly Ease compared with those who still Continue in their former State Thus did the Pharisees and John's Disciples censure Christ and his because These Fasted not as did the Other Mat. 9. 14. And thus some may upbraid withdrawers from them as having Eased themselves of many Burdens which They still bear Thus if John be Austere he hath a Devil Mat. 11. 18. if Christ be otherwise he is Licentious v. 19. but Wisdom is Justified of her Children And yet as Christ's Disciples Could not Fast at such a time as did the Other because of their Different Apprehensions about the Present Dispensation Mat. 9. 15 so neither could the Other Truely count themselves more Heavy Laden considering what Christ and his Disciples met with for their separating from the Pharisees far worse than what the Other groaned under And as it argueth Little Zeal for Duty to count it Burdensome Mal. 1. 13. so God Accepted not their self-imposed Soul-afflicting Exercises in a Babylonish State Zech. 7. 3 5 much more will Christ soon reckon with those who thus Reproach his Peoples Duty with that Disgracefull name of Carnal Liberty THus have I now finished the Explication of these words It onely Remaineth to conclude the whole both of this Verse and Parable with a few words of Exhortation to be Watchful in the General or with respect to Every of those forementioned Particulars In order whereunto these following Motives may be of use Motive 1. This work of Watching is incumbent upon All Mark 13. 37. which Virgins therefore have no cause to think much at All are not bound as some may be to Watch for Others Heb. 13. 17 but Every man is bid to prove Himself 2 Cor. 13. 5. and his Own work Gal. 6. 4. or to work out his Own Salvation Phil. 2. 12. Those are Soul damningly Presumptuous who Trust unto Another's watching for their Souls and therefore sleep themselves as in a Bodily case since Every self neglective Soul shall Die in his Iniquity together with his Careless Watchman Ezek. 33. 8. Now if Professors should do more than Others Mat. 5. 47 will such fail in a Common Duty No Servant will refuse the doing of what his Master may expect from Others and Virgins do Profess themselves to be Christ's most Obedient and Proper Servants whose being such is to be Evidenced by their Watching Luke 12. 37. and VVaiting for him vers 36. 2 Saints have their Name from hence who therefore Eminently are called VVatchers as well as makers of Decrees Dan. 4. 17. VVhich Holy ones may be so termed there Partly with reference unto Others but Chiefly with respect unto Themselves Thus was Ezekiel made a VVatchman to his fellow Captives Ezek. 33. 7 but to keep Others Vineyards and not one's Own is that which Spouses may confess with shame Cant. 1. 6. And if a spiritual sleeper in the General is called Dead Eph. 5. 14. much more a slumbring Virgin or Professor who hath his Name from VVatching Therefore Christ said to Peter Simon Sleepest Thou Mark 14. 37 as being worse in Him because of his Profession than in some other And as None can be Waking in case the Watchers be Asleep So He must look to Suffer more than all the rest for his Names-sake Mark 13. 34. 3. How vigilant are sinners in their Evil way who cannot sleep till they have done some Mischief Prov. 4. 16. Yea who are most awake or Active in the Night and who are therefore waiting for the Twilight Job 24. 15 Now if it be a shame for Men in what is useful to be Inferiour unto Brutes Isa 1. 3. or Birds Jer. 8. 7. or Creeping things Prov. 6. 6. much more for Saints to be out-stript by Sinners in their Respective Watching Especially since Saints themselves
a wicked End The poorest Chapman hath some Money Isa 55. 2. which he might keep if it would either profit him or not be vainly spent else-where And in that Case he doth but shew his own unworthiness who Grudgeth Christ the having of it Those Men deserve to be uncased by him who will not give for his Commodity what doth not profit them to keep and from a Design thereby to Act unto his Dis-advantage Thus also will their Mouth be stopt with reference unto their being Denied and others Speeding since his Commodity is at the Buyers Service Quest How is that Freely Given Rom. 5. 15. which yet is Sold Either by God or Christ Answ 1. The Father Selleth because the Son laid down his price unto the full in point of Matter for his Elect both as to God's vindictive Justice and Distributive Vindictive Justice had her Full payment from him for the sins of his Elect because he was made sin for them 2 Cor. 5. 21. and was not Spared or Remitted Rom. 8. 32. Distributive Justice had her Full because he did whatever the Law required Heb. 7. 26. whos 's Universal Righteousness without Restraining it unto his Death is that by which his people Reign in Life Rom. 5. 17. Yet is it also There called a Gift because the Benefit of his Obedience is made over unto Others which Rigorous Justice doth not Admit and therefore it is onely pleaded at the Throne of Grace Heb. 4. 16. Thus Selling and Free Giving are consistent with Respect unto the Father 2. The Son doth also Freely Give though he is here said to Sell. 1. Because the price insisted on is Nothing Compared with the Worth of his Commodity This Oyl or Wisdom is Invaluable man knoweth not the price thereof Job 28. 13. it cannot be got for Gold or precious Stones v. 15 16. yea all the things to be Desired are not to be Compared with it Prov. 8. 11. How then can those forenamed terms be called a price VVhich either Relate to filthy Rags or Matters of no Real worth at all save in a person's Estimation Now if a Pepper-corn be paid it hath the Name of Price in Law but if an Earldom should be Sold for one brass Farthing would it be therefore said Not to be Given Therefore Christ's proper Name must needs be Giver however Commonly he may be called a Seller His Name is VVonderful Isa 9. 6. or a Free-Giving Tradesman 2. Because Himself is not Advantaged by any of that fore-said Money or as the Buyer is by his Commodity which therefore as to Him is Freely Given VVhat gets He by thy Coming to him He Bottleth up his people's Tears not for Their VVorth but as his Memorandum Psal 56. 8 9. The Emptyings of thy Vessel are no Gain to Him as thy partaking of his Fulness is to Thee And as thy Praises add no Real greatness to him so what Receiveth he of thy hand if thou be Righteous Job 35. 7. Nehem. 9. 5 Yet will no Man be at this Cost and pains who doth not Value this Commodity above those Terms From whence it followeth that as the Creature is a Buyer so Carist is properly a Giver though called a Seller 3. Because the Chapman is not Damaged but much Enriched by his very parting with this Money as well as by what is Exchanged for it Thy very Coming unto Christ is both a Labour and Recreation Mat. 11. 28 29. Thy Godly sorrow is not to be Repented of 2 Cor. 7. 10. no more than sweating in a Fever Thy Thirsting after him doth make his Taste the more Delightful Prov. 27 7. It is a Mercy to have thy Vessel Emptied of what is in it and yet a greater Mercy to have it called for in Order to its being filled with Grace Psal 81. 10. Yea it is not for thine Advantage to have his Oyl run somewhat Thick at first and Clearer afterwards Luke 16. 25 It s being Improved for Him will prove thy Gain at last Luke 19. 16 17. so will thy greatest Losses for its sake Mat. 5. 10. the Expectation whereof doth onely make continued Enjoyments so much the more safe and sweet Heb. 11. 17. 19. 4. Because he is the Sole Proprietor as of his own Commodity so of the Buyer's Money also And in that case self-payers are Free-Givers Thou canst not check him with thy Coming to him because thou Livest and Movest in him Acts 17. 28. Thy sorrow is an Affection in thee of his Creating the Exercise whereof thy sin hath also made to be a Moral Debt What hast thou as to Outward Blessings which thou hast not Received from him Ezek. 16. 10 11 12 And may he not then Require their being All laid down without a Commutation Thine whole Activity is from himself thy Praises and Improvements are his Due Yea he it is who worketh in thee to Will and Do according to the Terms proposed Phil. 2. 13. therefore if Abraham were Justified by works he hath whereof to Glory but not before the Lord Rom. 4. 2. for who hath first given to him and it shall be Recompensed Rom. 11. 35. else paying him with his own doth onely evidence the Freeness of his Gift Vse 1. VVise Virgins have very Low and Jealous thoughts of their own Spiritual stock as is here signified and more especially when Newly wakened out of their sinful slumbring for which there is sufficient Reason Sleep is Expensive as Sickness is whereof this is one kind and therefore Love it not for fear of coming unto Poverty Prov. 20. 13. However such are apt to be suspitious beyond their Ground Departure from the Lord being both the Fruit of unbelief Heb. 3. 12. and cause of such-like Doubting Yea a Returning Prodigal is to be known by Holy humble Apprehensions of his worth Luke 15. 19. and Oyl or VVisdom Eccl. 7. 23. Indeed the truly wise are ever Lowly Prov. 19. 2. whilst others think they have Enough not onely for Themselves and Others help but also to spare some part for Satan who therefore are bold to dally with his Temptations but such Men's Folly shews their Real want of Oyl or wisdom 3. Wise Virgins are in the first place for Themselves with reference unto their Spiritual Interest It is not onely warrantable but in this case it is their Duty and their Wisdom In Outward things Man ought to Love his Neighbour as Himself in Opposition unto Malice Lev. 19. 18. and in Respect of Truth though not Degree save in some more than Ordinary Cases 1 John 3. 16. but not in Spirituals And though Paul wisht himself accurst from Christ for others in point of Spiritual Priviledges Rom. 9. 3. wherein he also might have a Special warrant yet did he not wish his being a Transgressor for their sake save as Christ was by way of Imputation God's Glory should be preferred by us before our own Salvation but let us not do Evil though Good may come Rom. 3. 8. in that Respect v.