it is usual so to do now is Christ and thou contracted thou art in a hopeful way then to Marriage thou art the person that Christ comes to as a Bridegroom his coming is thy Marriage-day Fourthly Such as have experience here of a constant intercourse between Christ and them at a distance Letters use to pass between lovers between Espousals and Marriage there use to pass Letters of intimate love and affections heart loves out goings there is a communion in Spirit in Prayer Reading Hearing in Ordinances that was St. Johns state 1 John 1.4 That which we have seen and heard declare we unto you that ye may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ Those that are sure to each other do not use to cease writing to each other or visiting till Marriage day and thy thoughts have been runing out after him as his after thee Fifthly Such as may expect Christ as a Bridegroom are such as look and long for his coming for this Marriage day as in Heb. 9.28 So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin to salvation So also the Spouse of Christ Cant. 8.14 Make hast my beloved and be thou like to a young Hart upon the Mountains of Spices so saith John Revel 22.20 Surely I come quickly Amen Even so come Lord Jesus Sixthly Such as are preparing and making ready for such a marriage gâ—tting Garments sutable is it like that a poor Maid can be married to a Prince in her old and own cloaths no Christ will have those that he is married to to have all new as in Rev. 19.8 And to her was granted that she should be arrayed in fine Linnen clean and white for the clean Linnen is the righteousness of Saints The Vse I have two words from hence First To those who are yet in their sins and not engaged in their affections our work is to woo for Christ as in 2 Cor. 5.20 Now then we are Embassaedors for Christ as though God did besech you we pray you in Christs stead be you reconciled to God Oh Christ is willing to treat with you about this matter be not discouraged by reason of your meanness for Christ is willing to be at all the Charge to fit you for this Marriage Oh come poor sinner treat with Christ and close in with him that you may not perish The second Vse Art thou espoused Oh admire at this great condescension to accept of thee in such an estate Secondly Have a care of doing any thing to disoblige him or displease him who is so worthy of thee Thirdly Be filled with joy in believing and hope of this day Fourthly Make all ready Garments Oyl Vessels we now proceed to the second Doctrin Second Doctrin which is this That the second coming of Christ is attended with seeming delays or long tarryings this is supposed or taken for granted in the Text some are of opinion that this tarrying is the time between the first and second Coming or his Ascention and second Coming others the time of espousal and marriage or rather after conversion to Christs second coming but if we well weigh and consider the Context the Verses going before it appeareth otherwise and that it relates to that time immediately before Christs second coming when those signs shall appear that are to precede his second coming according to the 24 Chap. of Mathew Then shall this Emblem be and it must be supposed that before this eminent and remarkable passage shall appear there will be many alarms and a great noise of it as have been some years since in England now this tarrying must intend the time beyond this general expectation of him now the slowness of motion in this his coming occcasions this Language of tarrying it is said Math. 25.19 after a long time the Lord of those Servants cometh and recâ—oneth with them and so iâ— Luk. 20.9 it is said of Christ in the Parable that he went into a far Country for along time hereupon the slâ—thful Servant saith my Lord delayeth his second coming Luk 12.45 and from this ground ariseth those Mockers in 2 Pet. 3.4 wherâ— is the promise of his coming for since the Fatheâ— fell asleep all things continue as they were from the creation It seemed so long that it had been talked of and yet not come that they were ready to think it would never be Objection but some may say how can this tarring or slowness in Christs coming answer to those many Scriptures and Similitudes that we used to set forth the suddenness and speediness of Christ coming we have it three or four times said behold I come quickly and in Heb. 10.37 For yet a little while and he that shall come will come and will not tarry And the second coming of Christ is compared to things that come suddenly as Noahs Flood Travail upon a woman with Child to Lightning to a Theif in the night I Answer in these Scriptures and Similitudes is intended Christs speedy coming when he is upon his march as for instance Noahs Flood did not come suddenly considered from the first threarning for they had a 120 years warning yet it come suddenly at the present upon the World when they were secure not expecting of it so Travail upon a woman with Child she hath eight or nine months time to know it yet it comes suddenly when it doth come the Surprize is suddenly so when Christ cometh it is as a sudden surprizal see 1 Thessal 5.3 When they shall say peace and safety then cometh sudden destruction Lightning is sudden in its act so is a Theif there is a tarrying and not tarrying as in Hab. 2 3. For the Vision is yet for an appointed timâ— but at the end it shall speak and not lie though it tarry wait for it because it will surely come it will not tarry from which place we may note these things First That Visions are apt to tarry Secondly That by the Vision tarrying Persons are apt to be weary of waiting Thirdly That when they come they come speedily It further appâ—ars that Christ in his second coming cometh not so soon as look'd for by â—he expectations and disappointments that attended the Primitive Saints 1 Cor. 1.7 So that ye came behind in no gift waiting for the coming of our Lord Jesus Christ so in 1 Thes 1.10 They were set to wait for Gods Son from Heaven and St. Paul Prayed for them that they might patiently wait for Christ as in the 2 Thes 3.5 Yet these Saints are dead before Christ came But suppose this question be ask'd why Christ seems so slack in his second coming that it hath been spoken of in all â—â—ges not only before he went away but before he was Born St. Peter answers the question fully with changing the term slack into long-suffering as in 2 Peter 3.9 The
Paul's exhortation to the Church of tâ—e Corinthians 2 Epist 13.5 Examine your selves whether you be in the faith prove your own selves â—now ye not that Jesus Christ is in you except you be Reprobates try whether the root of the matter be in you try by these Rules First Hast thou a true love to Christ in all duties of obedience unto him as 1 John 5.4 his Commandments are not grievous Secondly Art thou afflicted at thy coolings and straglings of heart as well as sins of life so that thou canst not rest in that condition Thirdly Thou mayest know it by the bowing of thy heart to God in every dispensation whether affliction or prosperity both draweth to God it did so with David Fourthly Thou hast a clean heart no sin lodgeth there the pure in heart shall see God We come now to the fifth verse While the Bridegroom tarried they all slumbered and stept in this Verse we have contained a Prophetical relation of the state and condition of the many Prefessors or Virgins in the interval of time between the general going forth to meet the Bridegroom and his real and absolute Coming called here the Bridegroomes tarrying that is tarried longer then they expected they all slumbered and slept there had been a great noise of Christs second coming a little before whereupon many went out to meet him and they waited a while and he came not whereupon they laid down again neglected their watch and fell asleep It hath been much the case of the Christians in England but according to my promise I shall be brief in the prosecution of this Chapter I shall open the words and so proceed to those Doctrines observable Here are four words to be opened First Who is his Bridegroom Secondly What or when is the time of their tarrying Thirdly Who are the all here Fourthly What is this slumbring and sleeping First By Bridegroom here must needs be understood to be Jesus Christ it is so understood in the scope of this Parable and other Scriptures Secondly This tarrying must be understood tarrying according to our apprehension and not only doth the slothful Servant and those Virgins and those Mockers spoken of in 2 Pet. 3.8 Judg Christ to tarry or delay but we may see that the true Spouse of Christ apprehends no less as we may perceive by the scope of Solomons Song Thirdly By all I answ By all must be understood both wise and foolish those that had Oyl as well as those that had none as well those that had it in their Vessels as the rest only there is a difference between a poor and a rich man sleeping a rich man as we may say can better bear it though the wise sleep yet they have a stock though they sleep yet their heart is awake as in Cant. 5.2 Fourthly What is this slumbring and sleeping Answ It cannot be intended a natural sleep but this sleeping beareth a clear resemblance with natural sleep a Spiritual sleeping is a general ceasing from all action and motion while the Bridegroom tarried they all slumbered and slept we have three Doctrines in these words First That Jesus Christ in his second coming cometh under the consideration and relation of a Bridegroom to his Church and people Secondly That Jesus Christ the Churches Bridegroom seemeth in her apprehension to be slow in his motion in his second coming Thirdly That the great prevailing evil in the latter days amongst the highest Professors is slumbring and sleeping a drowsie frame attends Professors in the latter days The first Doctrin That Jesus Christ in his second coming comes to his Church and people as â— Bridegroom in the management of which Doctrin I shall endeavour these four things First Prove this Doctrin from other Scriptures Secondly Shew you what is wrapt up under this consideration and relation to the Spouse of Christ Thirdly Lay down some discovering Characters of those Persons who may comfortably expect Christ as their Bridegroom Fourthly apply the whole First That Christ shall come as a Bridegroom to his Church and people is prophesied of and held out in Scriptures elsewhere see Isaiah 62.5 For as a young man marryeth a Virgin so shall thy Sons marry thee and as the Bridegroom rejoyceth over the Brîde so shall thy God rejoyce over thee that is say some thy Ministers or thy Magistrates shall marry thee to God our old reading is this so shall God marry himself to thy Sons and if we mind the scope it cannot intend no less see the next words as the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee the State of the Church is a State of Marriage this may some say was as to the State of the Jews in their return I answ It is more general See what the Apostle St. Paul saith in 2 Cor. 11.2 For I am jealous over you with Godly jealousie for I have espoused you to one Husband that I might present you a chast Virgin to Christ so also in the 5.30 we have the same relation owned to them and this is plain Revel 10.7 Let us be glad and rejoyce and give honour to him for the Marriage of the Lamb is come and his wife hath made her self ready so also see the Verses after the Text. Secondly But what doth this relation carry in it to the Saints who are concerned in it first in general it must needs be a very blessed day suppose it a day when a poor Drudge or Slave were to be Married to a Gentleman of a vast Estate with dear love and affections on his side nay to a Prince doth not the thoughts of such a change with such advancement raise and satisfie her concerned nay ravish her heart with unspeakable joy it breaks her sleep what more particularly is contained in this consideration there are in this Marriage six priviledges which must needs render it a most blessed state to the true Spouse of Christ First It is a day of clearing all doubts dissolving all fears of breaking off or miscarriages or disappointments we know according to the metaphor in wooing time there remains abundance of uncertainty in the state If a Virgin have a good proffer or one commeth to gain her love yet how often doth breaches happen in that state nay some after they are made sure as we call it leave each other and if they are worth having wâ—at fears and doubts possesseth the heart thereupon Oh! how fearful is the woman that he should take distast and leave her insomuch as those who look on or themselves cannot tell whether it will be a Match or no now therefore there is no way to secure all but by Marriage that puts all out of doubt so in this Case this day of Christs second coming to such as are sincere it dissolveth all their doubts and fears and according to the worthiness of the Match so are these fears desires and satisfactions augmented this Marriage day must needs be a day of blessed
thâ— Night as in 1 Thess 5.2 For your seives knnâ— perfectly that the day of the Lord so cometh as 〈◊〉 Tâ—ief in the Night so in 2 Pet. 3.10 But the dâ—â— of the Lord will come as a Thief in the Night 〈◊〉 the which the Heavens shall pass away with a greâ—â— noise and the clements shall melt with forvent heaâ— the earth also and the works that are therein shall 〈◊〉 burnt up the middle of the Night is a sad time 〈◊〉 be dâ—sturbed it was an argument sufficient to hinder the mans rising to supply his Friend with Loaves Luk. 11.7 it was Midnight so that Christs coming at Midnight implies three things First He cometh when Persons least look for him the Virgins did not look for Christ at that season and yet Christ chuseth that time to come in as is plain from Math. 24.43 But know this that if the good man of the House had known in what watch the Thief would come he would have watched and would not have suffered his House to be broken up Therefore be you ready for in such an hour as you think not the Son of man cometh so likewise in Luk. 12.4 you have the same words Be ye therefore ready also for the Son of Man cometh in an hour that ye think not also in Mark 13.33 Take ye heed Watch and pray for ye know not when the time is it is foretold to be in such a juncture of time as you may further read in 1 Thess 5.3 For when they shall say peace and safety then suddain destruction cometh upon them as Travail upon a Woman with Child and they shall not escape Secondly When Christ is said to come at Midnight it implies a very dark time as to a Vision Micah 3.6 Therefore Night shall be upon you that ye shall not have a Vision and it shall be dark unto you that ye shall not divine and the Sun shall go down over the Prophets and the day shall be dark over them Thirdly A troublesome time a time of great distress and dark dispensations as in Amos 8.9 And it shall come to pass in that day saith the Lord God that I will cause the Sun to go down at Noon-day and I will darken the earth in the clear daâ— and further in Luk. 21.25 26 27. And there shall be signs in the Sun and in the Moon and in the Stars and upon the earth destress of Nations with perplexity the Sea and the â—avâ—s roaring Mens hearts failing them for fear and for looking after those things which are coming on the earth for the powers of Heaven shalâ— be shaken And then shall they sâ—e the Son of Man coming in a Cloud with power and great glory Is iâ— true then that Christ thus cometh what may be the Use of this Doctrin Use Then give not way to spiritual sleep though in the Night nay though Midnight forasmuch as Christ may come in that hour we know not whether he may come at Midnight cock-crowing or dawning of the day it is natural for Persons to sleep in the Night one would think but in this sense we must have a care of giving way to this sleep though in the Night Christ was offended at his Disciples that they were asleep though in the Night at that time when he was to be betrayed see Math. 26.42 And he came and found them asleep again for their eyes were heavy The Second Use Oh what a dreadful time will that be to wicked men Enemies to Christ considered with this circumstance of time Condemned persons amongst us have a Bell rung at midnight the night before Execution and how sad and amazing is this to those concerned alarms of War or fire is dreadful in the night especially at midnight remember Christs coming is at midnight The Third thing to be spoken unto is the relation that Christ appropriates to himself and that is a Bridegroom the Bridegroom cometh not now the Lord cometh though that is true I shall but touch this head because I have spoken to it before yet I will speak a few words with respect to himself First he cometh transcendently glorious in his apparel Bridegrooms used to be adorned as in Isaiah 62.10 I will greatly rejoyce in the Lord my Soul shall be joyful in my God for he hath cloathed me with the Garments of Salvation he hath covered me with the robe of righteousness as a bridegroom decketh himself with ornaments and as a Bride adorneth her self with Jewels Secondly Even as a Bridegroom he cometh with his heart and face filled with tender affections and conjugal love with arms open to receive his dearest spouse Thirdly He cometh with his heart and face filled with wrath and revenge to those that have been her Enemiâ—â— who have wronged her in his absence see that Eminent place Isaiah 34.8 For it is the day of the Lords vengeance and the year of recompâ—nce for the controversie of Sion Also Zech. 2.8 For thus saith the â—â—â—d of Hosts After the Glory hath he sent me unto the Nations which spoâ—leâ— you for he that touâ—heth you toucheth the apple of his eye this he will do because those that touch his spouse touch the applâ— of his eye Vse What may we gather from hence that Christ in his second coming thus cometh as a Bridegroom to his Saints and people First Then the spouse of Christ hath no cause to be afraid of Christs second coming the true spouse of Christ may say of him in his appearance as the Isaiah 25.9 And it shall be said in that day loe this is our God we have waited for him and he will save us this is the Lord we have waited for him we will be glad and rejoyce in his Salvation From this ground it ariseth that the Primitive Saints are so desirously waiting for Christ as in 1 Cor. 1.7 So that ye came behind in no gift waiting for the coming of our Lord Jesus Christ Also 1 Thess 1.10 And to wait for his Son from Heaven whom he raised from the dead even Jesus who delivereth us from the wrath 〈◊〉 come So Rev. 22.20 He which testifieth theâ— things saith Surely I come quickly Amen even 〈◊〉 come Lord Jesus And farther the Spouse in the Canticles prayeth earnestly for it as you may see iâ— Solomons Song 8.14 Make hast my beloved aâ—â— be thou like to a Roe or to a young Hart upon the Mountains of Spices The Second Vse To those who are interesteâ— in Christ upon certain grounds thus as a Bridegroom let them be found praying for his coming though aâ— midnight good news is welcome at midnight 〈◊〉 dear Friend is welcome at midnight when an Enemy is unwelcome at midday A woman that hath a good and loving Husband who hath been gon a long Voyage for her good to make provision for her she will be glad to arise at midnight to let him in aâ— this is true in Christ his death his going away as well as his return is for
all his glory This part of the punishment of evil believers some account the worst part of their punishment Secondly The positive punishment and that contains three Circumstances First The Soul and bodâ—es misery unutterable Secondly The everlastingness and eternity of it Thirdly The Society in this misery the Devil and his Angels But for brevitys saâ—e I shall summ up all that is implyed and exprest in this Sentence into six Doctrinal points 1 Doct. That Jesus Christ in his second coming will appear with ireful Countenance with wrath in his face whilst he is judging wicked uncharitable persons at his Bar. 2 Doct. Wicked and uncharitable persons are not only rejected from Christs presence but they are rejected as accursed with loathing and detestation 3 Doct. That the punishment of Reprobates doth not only consist in loss of the â—ace and favour of God but in a most exquisite infliction of Soul and body misery 4 Doct. That the punishment of Reprobates and such who are accursed from Christs Bar is endless and everlasting 5 Doct. That the punishment of Reprobates was originally prepared for the Devil and his associates 6 Doct. That one part of the punishment of these accursed by Christ at his Barlyeth in this their eternal society with Devils A few words to these in order and first to the first The ire and anger of Christ appearing in his face at this day so contrary to what appears from him to the righteous this is prophesied of in Scripture Psal 2. Then shall he speak to them in his wrath Psal 90.11 who knows the power of thine anger Psal 7.6 who can stand in thy sight when thou arâ— angry Therefore David desireth that he would not rebuke him in his wrath Psal 6. And that Christ as well as God so considered can be angry Mar. 3.5 it is said that Christ looked on them with anger And Christs anger considered in that day is very terrible he is then a Lyon The wrath of a King Solomom saith is as the roaring of a Lyon as messengers of Death Wrath in man is his rage but wrath in God is his reason There is great power in God and Christs anger or look of God With anger is Pharaohs Host spoiled Christ but looking upon his enemies that sought him with an I am he they fall backward Joh. 18. The consideration of this Doctrine may serve to a waken Professors What Professors and Subjects of Christs wrathful face this may be if you be not careful in duties of obediâ—nce and Charity Secondly This sad and dreadful state of the wicked and unworthy walkers doth serve to set forth the inexpressible happy state of the righteous who are friends to Christ that shall have his smiles and embraces at this day unto whom Christ shall say Well done enter into thy Masters joy with him Thirdly Walk so as to keep in love and favour with Christ here keep communion here for it will be sad to fall into this day of his wrath But because this Doctrine is but implyed I shall say no more to it 2 Doct. Wicked and uncharitable persons are not only rejected from Christs presence but rejected as accursed with loathing and detestation This Doctrine contains two parts First They are rejected Secondly As accursed They are bid to depart Mat. 7.23 Where we have the same word Depart from me See also Luk. 13.27 Depart ye that work iniquity Now this rejection must needs be very sad and a great punishment First Because it is the pure and proper effects of Christs wrath and sore displeasure it is a token of high displeasure to say to a man or woman Get you hence I had rather have your room than your company Secondly A great and heavy punishment because it is the fruit of our own doings rejecting the tendred love of Christ in time Prov. 1.27 Prov. 3. Surely he scorneth the scorner These rejected him first from their hearts though they profest him yet did not possess him by his Spirit and love in their hearts Many do in effect say to him Depart Job 21.22 they care not for his pure presence Thirdly This banishment from Christs presence is a great punishment from consideration of that great joy that persons shall enjoy for evermore Psal 16.10 Psal 3.6 Fourthly A great punishment because there is no midium between exclusion from Christs presence and depth of misery If once a Soul be excluded misery seizeth upon him as a Jaylor and what God saith to Israel Hosea 9.12 may be inverted here And woe be unto thee when thou departest from me Fifthly Great punishment because for ever is this exclusion it is eternal as you will hear more hereafter If this be so that one part of the punishment of Reprobates is in their abdication and rejection then see the vast difference between the state of the righteous and wicked the righteous are invited to close Communion Come these rejected Depart The difference is embraces rejections But how comes this to be such a punishment seeing they do not desire Communion but say to God Depart I Ans In this day they shall have a glimpse of the good of Communion with God and Christ which they had not before these shall know now with Cain what it is to be driven from the presence of God and shall then say with him My punishment is greater tâ—enâ— can bear Gen. 4 13 Secondly See how the Lord in this day proceeds by way of retaliation whereas the righteous desired nothing more than Communion with God they shall have it and whereas wicked men bid God depart they shall have it so Thirdly See according to our understanding of this Context the vast difference between members and members of the same Society as here some have Communion with Christ others none so in this day We now come to the second Doctrine That they are not only abdicated and rejected but as accursed persons They were accursed before but now they are by Christ pronounced accurst and they are accursed with an effectual curse In speaking to this second part of the Doctrine First I shall shew what kind of rejection this is to be cast off as accursed Secondly Shew the certain effects that do infallibly follow Thirdly Give you some reasons why Christ rejects them as abominable Fourthly Make some application 1. What this is And First The Curse of God is as an Arrow shot out from his provoked wrath and sore displeasure Therefore the Learned tell us that the word to curse and strike through with a Dart is the same to curse is as much in God as to strike through with a Dagger or dart Some understand this word to intend a loathing detestation and so they understand that in Iob 5.3 I cursed his habitation or abhorred or abominated his habitation I loathed his habitation We have the Word used Hab. 3.14 Thou didst strike through their Villages or curse their Villages So that to curse to loath to abhor and strike through are
AN ALARM To Slumbring CHRISTIANS Or the PARABLE Of the Wise and Foolish VIRGINS And of the TALENTS SHEEP and GOATS BEING A plain and practical exposition of the whole XXV Chapter of St. Matthews Gospel calling upon all Professors to a strict and constant Watchfulness lest their Lord at his certain and second Coming find them not ready but with their Lamps gone out Blessed are those Servants whom the Lord when he cometh shall find watching Be ye therefore ready also for the Son of man cometh at an hour when ye think not Luk. 12.37.40 By Samuel Loveday LONDON Printed for Francis Smith at the Elephâ—nt and Castle near the Royal-Exchange in Corâ—â—â—â— 1675. THE EPISTLE To the READER FRiend whoever thou art into whose hands this insuing piece may come I must say the rudeness of speech and unpolished stile of the ensuing Book doth necessarily not complementally call for a Prologue or Preface of Apology for it self and this I say in its behalf that it was never intended for so publick a view in the first study of it but only to be communicated to that small Congregation over which I am concerned by the providence and grace of God as a Pastor or Feeder to whom or in whose hearing these things were more largely handled for the space of one whole Year by the Author who intended so to have left it had not strong and following importunities from several who had been hearers of the matter more largely changed my mind and prevailed with me to publish it and if any by the publication receive any profit they are debters to the forenamed under God for it For my own part I am I can say truly deeply sensible of much imperfection in the management and that I shall need thy candid and favourable indulgence overlooking manner and heeding matter as it agrees with the current of Scripture The brokenness and imperfections hereof were partly occasioned by the length of time since they were delivered and partly that those notes remaining in my hands were very concise and brief being but the very heads of the matter insisted on this I only leave as a modest plea for my self knowing that truth is of age to speak for it self And so I proceed to an Introduction to the matter it self contained in the following discourse The matter before us is excellent matter though wrapt up in Parables not with a design to lock it from us but that in condescending to set forth heavenly things by earthly we might the easier come at the meaning Now this we must know that all terms and circumstances in a Parable are not for probation but illustration a Parable will not always as we say run upon all four but we must eye and observe the scope and design of a Parable and it is the work of a Gospel Minister not only to Preach but to expound and open the Scriptures and divide or cut asunder the Scriptures giving each their Portion It was the work of our Lord Christ when he was on earth not only to preach as we find him doing Math. 5. Luk. 4. but expounding the Scriptures See that remarkable place Luk. 24.27 beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself though the Scriptures do in good measure expound themselves if well observed yet the Lord in all ages appointed instruments for that work God foresaw there would be need of Interpreters When the Eunuch read the Prophet he wanted some body to guide him and God guides Philip to do this office God usually conveys light by instruments whom he first inlightens The Subject which we have before us is a heart-searching Subject if seriously heeded and as heart-work is the principal and only work which Professors are to be conversant about in this latter day so it is to be feared there is no work more superficially carried on by most some not knowing what it means others forgetful of their hearts not observing Solomons Counsel Prov. 4.23 to keep the heart with all diligence The Apostle St. Paul in his days did foresee in the last days many Professors would be loose as to this main duty which makes him to predict it unto his Son Timothy 2 Tim. 3. Now as I said before the great design of our Lord here is that his Disciples waiting for him should have grace in their hearts a good inside as well as a Profession as you may perceive Christ doth loudly call for a good heart and he knew then the outside would be good also for saith Christ A good man out of the good treasure of his heart brings forth that which is good But mistake me not I do not in the least by what I say design to slight or undervalue Profession but my design and aim is to arm you against degenerating into meer form and a Carcass of Religion without the Spirit and power of it That state is very nauseous and offensive to Gods all-seeing Eye who would have the Churches to know that he is the searcher of the heart and the tryer of the reins Rev. 2.23 The Church in Sardis was then in her Wane when she had a name to live and was dead Rev. 3.2 3. her fault was not that she had a name to live but that she had the name without the nature and what was it that gave her this name to live was it not the form Church Membership Ordinances and what was it that denominated her to be dead but want of faith love zeal yea Oyl in the heart had not these Virgins a name to live are they not called Virgins a living name but wanted life in the Root Had not these Servants of Christ a name to live whilst called Christs own Servants but they wanted love faith and zeal to Christ their Lord in his business had not these Goats a name to live were they not clean Creatures and allowed for sacrifice and was not a Kid of the Goat equally acceptable as a Lamb of the flock but all these are rejected by Christ for want of life in the root This consideration makes me in the Subject following spend so much time and pains in demonstrating sincerity from hypocrisie as you will find as you go along Oh! sincerity is the life of all a perfect heart is that which renders a weak Person although defective in many things yet acceptable with God Take notice of those two remarkable passages between Asa and Amaziah 2 Chro. 15.17 though the high places were not taken away yet the heart of Asa was perfect all his days see the contrary â— Chro. 25.2 concerning Amaziah he did that which was right in the sight of the Lord but not with a perfect heart God measures men by their hearts whether in good or evil actions no man can keep acquaintance and fellowship with God without a perfect heart though he may possibly keep fellowship with the Church yet Christ knows not such but so as to
Vessels besides what was in their Lamps which Vessel must be understood the heart as I have shewed before if we look under the Law ever since God had a People or Church upon the earth in the time of the Circumcision here lay the difference some were Circumcised in the flesh and others in heart some only Circumcised in the flesh but none of them were acceptable to God but those Circumcised in heart he only had praise of God as you may read in Rom 2.28 29. For he is not a Jew which is one outwardly neither is that Circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the Spirit and not in the better whose praise is of God and not of Men. Here lay the difference between Asa â—nd Amasiah as you may see comparing 2 Chron. 15.17 with the 25 of the same Book and the 2 ver of Asa we thus read But the high places were not taken away out of Israel nevertheless the heart of Asa was perfect all his dâ—ys and of Amaziah we thus read And he did that which was right in the sight of the Lord but not with a perfect heart In Asa's time the high places were not pulled down yet Asa's heart was perfect with God all his days Amaziah did many good things and things right in the sight of the Lord but not with a perfect heart David thought he had some swervings from God in outward matters yet he had a clean heart Psal 73 1. Truly God is good to Israel even to such as are of a clean heart and God beareth him testimony that his heart was perfect with him but some may object Object Doth not this take us from judging men by their actions I answ This Text doth not so much respect persons profane in life as Hypocrites in Profession for those loose in their lives cannot be said to have Lamps as these and consequently some light which according to Christ Math. 5.13 the fruit of good works a constant corrupt life is inconsistent with a good or clean heart David might be overtaken with a strong temptation and yet his heart clean but if he had fallen into a course and series of sins he could not Vse the first The Use of this Doctrin if this be so that the great distinguishing Character lyeth in the heart then this doth inform us how we are to estimate all our actions of obedience doing and sufferings take notice how far the heart is in it and that for this reason because that Gods eye and estimate is there his eye is upon the heart as in 1 Sam. 16.7 For the Lord seeth not as man sect for man looketh on the outward appearance but the Lord looketh on the heart a truly godly man had rather have a defect in his life than in his heart therefore David praâ—eth God to search his heart and try it and to see if there were any way of wickedness that he would purge it out and prayeth hard that God would create in him a clean hear an renew a right Spirit in him Psal 51.10 Second Vse Have a care of passing sentence upon the outward appearance for if we do so we may sometimes pass unrighteous Judgment therefore it is Prophesied of Christ as his prerogative that he shall not Judg according to the sight of his Eye but he shall Judg righteous Judgment as in Isaiah 11.4 Third Vse Thirdly let this serve for Caution to us not to trust to our own hearts Solomon saith he that trusteth to his own heart is a Fool and Jerens 17.9 The heart of man is deceitful and desperately bent to wickedness who can know it Hezekiah did not know his own heart as you may read 2 Chron. 32 31. God left him to try him that he might know all that was in his heart but I shall now proceed to the fift Doctrin Fifth Doctrin That a truly Spiritual wise Professor is one who possesseth a stock of grace within that he may supply his Lamp without he doth not only profess but possess or this Professor is then in his right frame or order when it is the fruit and product of the heart It may be said of a truly wise Professor as Bildad speaketh to Job in Job 8.10 where he counselleth him to inquire of the aged and experienced Person they saith he shall speak words out of their hearts that is their own experience which they have laid up there as one saith the difference between a wise man and a foolish man is the Fools heart is in his Mouth but the wise mans Mouth is in his heart he speaketh from his heart he keepeth something in whereas the other utters all at once the wise are like David Psal 45.1 My heart is enditing a good matter I speak of the things which I have made touching the King my tongue shall be as the Pen of a ready writer to this Solomon speaketh much see Prov. 11.33 Wisdom resteth in the heart of him that hath understanding but that which is in the midst of Fools is made known also the 15.2 and the 16.23 The heart of the wise teacheth his mouth and addeth learning to his steps and after the same Language Christ speaketh in Math. 12.35 A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things so in Luk. 6.42 you have the same matter it may be said of a truly wise Professor in all his obedience as iâ— is said of those Romans in Ch. 6. v. 17. They obeyed from the heart the form of Doctrin delivered unto them In all he doth in sufferings he doth it from the heart his prayers alms fastings and then God taketh it exceeding well when it proceedeth from the heart see Exod. 35.21 compared with the 25. and the 29. it is here exprest five times for their commendations that they did what they did with a willing heart all the rest God taketh little notice of again read Judg. 5.9 My heart is towards the Governors of Israel that offered themselves willingly among the people Abrahams heart was accepted in offering up Isaac herein the wise Virgins had something that the foolish had not whereby they could bear a delay and notwithstanding their drowsiness could recruit again out of this treasury such a wise stockt Person is as David was assoon as he is awake he is with God as in Psal 139.18 which well minded must relate to this as also Psal 73. I am still with thee assoon as he is awake out of his temptation the wise Virgins are like the good ground that had depth of earth the stony ground like the foolish Now we come to the Vse of the Doctrin and first the consideration hereof may put Christians very much upon the work of inquiry how the case stands with them and it is a Christians duty to examine it was
Fourth Doctrine That workers of iniquity may have a strong confidence Faith and knowledg in Christ The Fifth Doctrine Boldness and confidence is not alwayes a sign of a good estate The Sixth Doctrine A wicked or a reprobate person may be inabled by the Spirit of God to do great things in his name The Seventh Doctrine It is a very hard matter to perswade persons that Christ does not know them See what pains Christ takes to beat them off I tell you I profess I know you not Now all these observations are worth our consideration and improvement as they are drawn from these Scriptures joyntly considered but those which I purpose to insist upon are such as do naturally arise from these verses alone which are as followeth The First Doctrine from the words That some unprepared and unwise persons shall be vehemently desirous and passionately solicitous for life and Salvation when too late See the pains these persons take after their awakening First They apply themselves to the wise for Oyl Secondly They go to buy Oyl Thirdly They come to Christ though the door is shut yet this doth not discourage them they come with confidence as if they could command entrance need makes them to seek with pains like some condemned person begging Cordially for a pardon The Use of the Doctrine May not this serve for a Land-mark for us to warn us to seek in earnest and make sure in a proper time and season Oh! come improve your little time and season consider how sad it will be to fall into this state as these in our Text seek early and earnestly in time before it be too late take Solomons counsel Eccl. 9.10 What thy hand findeth to do do it with thy might for the same reason he gives there thou canst not do it in the grave nor after the grave The Second Doctrine That many high professors shall suffer a great and total irrevocable disappointment contrary to strong expectation at Christs appearance persons may live die rise in strong hope and yet their hope deceive them But what may be the ground and reason of this disappointment First Mistaking those Scriptures that speak of the qualifications upon which Salvation is built takeing those Scriptures too narrow that speak of Faith as if bare believing were enough without the powerful effects of Faith in purifying the heart and life not taking in such Scriptures as Acts 15.9 Purifying of the heart by Faith 1 John 3.3 Every man that hath this hope in him purifieth himself 〈◊〉 he is pure Second Reas of this dreadful disappointment lyet in a conceit of our own doing not disclaiming 〈◊〉 acceptance from any thing in our selves to expecâ— life and Salvation and acceptance from God bâ— Christ alone Third Reas is for want of looking as narrowly tâ— our hearts as lives judging our selves for thought as well as actions for we may gather that what these foolish Virgins plead relates to externals not heart vvork They could not plead thou knowest I have lâ—boured vvith my own heart in secret and mourneâ— over my heart vvandrings that it had been their Soâ— request God would cleanse them from secret sins 〈◊〉 create in them a clean heart and renevv in them a righâ— Spirit they do not commune with their own heart Psal 4.4 Fourth Reas is living in some known sin notwithstanding all their external duties of Faith and obedience yet saith our Lord ye are workers of iniquity Balaam had much of the Spirit of God to assist him in excellent Prophecie yet had corruptness in his heart unto whom St. Peter compares some professors in his day 2 Pet. 2. Fifth Reas is living in disobedience to some known law of Christ and this iniquity is exlex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the Law 2 Thes 2.8 Then shall that iniquity be revealed And that our Lord lays much upon this we may perceive if we will weigh Christs application Mat. 7.20 what we had spoken before whosoever therefore shall hear these sayings of mine and do them â—e is the wise builder his house shall stand We now proceed to the third Doctrine That the great ground of Christs rejecting persons from glory with him in the last day lyeth in his not knowing them I know you not I profess I never knew you it will be a sad and dreadful state at that day not to be known of Christ In handling this Doctrine I shall speak to these two things First What it is for Christ to know a person in that day Secondly Shew you how a person may now know in himself that Christ will know him then First For Christ to know a person cannot be understood a bare knowledge for soâ— he knows all both good and bad even their hearts are known to him he knows what is in man John 2.25 but to know here must be understood to approve esteem a person with respect and so it must be understood Exod. 1.8 There arose another King that knew not Joseph that is had no favour for him and thus the World is said not to know the Saints 1 John 3.2 In this sence it is that St. Paul would have the Thessalonians know their Preachers 1 Thes 5.12 know them and thus God is said to know the Godly Psal 1.6 thus God is said to know Abraham Gen. 18.19 For I know him Secondly For God to know is for him to take care and make provision thus Christ is said to know his sheep John 10.14 But how may a poor Soul know in himself now that Christ will know him in that day First Ask thy soul this question dost thou know Christ they that know him shall be known of him it is a matter of great concernment to know Christ rightly John 17.3 This is life eternal to know Christ as we ought to know him But how shall I then know that I do know him Ans First if thou knowest him as thy Saviour Secondly If vve know him rightly vve knovv him as our King vve obey his Lavvs that is more than saying Lord Lord Mat. 7.21 1 John 2.4 He that saith he knoweth him and keepeth not his Commandments is a lyar Thirdly To knovv Christ is to ovvn him in sufferings the contrary is to be ashamed of him and vvill incur Christs being ashamed of such at this day Mark 8.38 Fourthly Those that knovv Christ knovv him in his members for a person to say he knovvs Christ and not to knovv his Saints is inconsistent they that knovv not the Children of God are emphatically called the World Christ takes vvhat is done to his members as done to himself as appears Mat. 25.40 And these are of those that Christ knovvs There is more in love to the Brethren than in casting out Devils to oblige Christ to knovv thee Fifthly Such knovv Christ vvho keep Communion vvith him 1 John 1.6 and this Communion is greatly maintained by cordial and secret prayer Sixthly If thou knovvest Jesus Christ that knovvledge tends to holiness in
with violence and with their might they did not seek wisdom as for silver if they had they should have found Prov. 8.17 They that seek me early shall find me Though Persons seeking the world and earthly things may miss though they seek early and earnestly yet those that seek the kingdom of heaven so shall not miss of it we have many promises to that Thirdly Why is this duty of watchfulness so much called for and prest in Gospel days First Because Jesus Christ foresaw this would be wanted when there should be most need and that slumbring and sleeping should prevail greatly in such a day Secondly Because then the coming of Christ draws near that was the argument the Apostle useth to awake the Romans Rom. 13.12 the near approach of their salvation Thirdly Because our great adversary is more than ordinary vvatchful in those days see 1 Pet. 5.7 Rev. 12. Because he hath but a short time Fourthly The latter days are full of snares gins traps and temptations to catch souls novv this duty rightly performed in conjunction vvith prayer is the only means to antidote a soul from those snares Luk. 21.35 36. For as a snare shall it come on all them that dwell on the face of the earth Watch therefore and pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of Man The fourth thing I am to speak to in the prosecution of this Doctrine is to lay down some Characters of a vvakeful Person First A vvakeful Person tastes much sweetness in the promises of God as a healthful man can taste his food As an unregenerate man so a declined sleepy Professor is a stranger to the covenants and promises Eph. 2.12 they are to him as food to one whose heart is asleep When David was in a lively state and frame of Spirit see how sweet was the contemplation of future promises to him see 2 Sam. 7. ver 18. to 22. so also Chap. 25.5 He hath made with me a sure Covenant ordered in alâ— things David feeds on the promises as a hungry man doth upon his food and indeed God hath given out many precious promises to the end they might be strong consolation Secondly A watchful wakeful Person is sensible of the least sin though but in thought his conscience is tender can feel the least prick of sin whereas one asleep can bear great sins insensibly sin to a lively heart is like poyson in a Venus glass it cannot entertain it he hates the Garment spotted with the flesh he hates the very appearance of evil Thirdly A vvakeful Person is constant in duties he keeps true stroke his works are perfect one in a drowsie and watchless state is not constant in duty an Hypocrite or drowsie Professor doth not pray always nor keep to duty always The Church in Sardis when her works were not perfect she had need to be exhorted to watchfulness Rev. 2.2 Be watchful and strengthen the things which be ready to die for I have not found thy works perfect before God a Person asleep strikes imperfect strokes Fourthly A watchful Person holds fast his Profession in the outward ordinances of Christ as his Garment a â—erson drowsie or asleep le ts fall his Garment the Spirit of God makes watching and keeping the Garment cotemporary Rev. 16.15 Be watchful and keep thy Garment when Noah was asleep he had dropt his Garment and lay naked in his Tent. Fifthly A watchful Person experienceth increase of strength against his own iniquity so did David Psal 18. he is seldom overcome by them this is the means that Christ directs unto Math. 26. Watch and pray that ye enter not into temptation Sixthly A wakeful Person delights in lively spiritual Company and Society it is his great delight to be in their Company whereas a drowsie Person is burthened with them But I would but touch these things because I spake something to this particular before I now proceed to the fifth particular which is to press this Use of exhortation upon Christians Would you not be repulsed at the last day as these were then here lyeth your duty which is to watch be in good earnest do your work sure Which if you would be found effectually in it you must watch and observe narrowly three enemies First Your selves Secondly The Devil Thirdly The World First Watch your selves and that in three respects First What we do Secondly What we say Thirdly What we think First Let us weigh our actions by the balance of the sanctuary the deeds of the body must be taken notice of for there is great danger if not good deeds Rom. 8.13 we live or die according to them If we through the Spirit do mortifie the deeds of the body we shall live if we live after the flesh we shall die Secondly We must narrowly watch our words remember what Christ says Math. 12.36 37. Of every idle word men must give an account by their vvords they shall be justified or condemned David prays for Gods help herein Psal 141.3 Set thou a watch before my Mouth keep the door of my Lips Thirdly We must observe our thoughts they are not free as some say no herein lyeth part of our fitness for Christ in girding up our minds or thoughts as you have heard from Luk. 12.35 1 Pet. 1.13 the heart is to be kept with all diligence Proverb 3.24 Secondly We must observe Satan it was the commendation of the Churches that they were not ignorant of the depths and devices of Satan and it is our duty to be strong in Gods might against him this is that we are exhorted to 1 Pet. 5.8 9. Thirdly We must be circumspect in our observation of this present evil world which also is a great and prevailing enemy to the Saints if not narrowly vvatched she hath a double influence upon us First By threatnings and frowns Secondly By her smiles and allurements both very dangerous which made Agar pray That he might have neither poverty nor riches knowing they were both snares Prov. 30.6 and many strong ones have fallen by this enemy and that Satan might tempt our Lord himself prevailingly this is his great temptation Math. 4. he shews him the Kingdoms of this World and the glory of them with promise to give them if he would worship him doubtless Satan thought he could not choose a likelier means to destroy the Lord of life though the Lord Christ was well able to deliver himself from the power of it yet many are conquered and subdued by this allurement We read of Demas an eminent Preacher of the Gospel and Companion with St. Paul is taken hereby 2 Tim. 4.10 Demas hath forsaken me having loved this present World But Secondly I would press this Use of exhortation given by Christ from his own argument For ye know not the day nor hour when the Son of Man shall come certainly this is a consideration that Christ would
thou speak when if thou dost not speak for God and truth none else will It was a proverbal speech amongst the Hebrews Where there is not a man there be thou a man which may be applied to this case when truth will suffer if they be silent be sure thou speak Secondly When thou openest thy mouth to speak speak from the honesty and sincerity of thy heart not from the height of thy Spirit not out of pride and vain glory but from these ends First To instruct the ignorant Secondly To reduce those that are out of the way Thirdly To feed those that are hungry Fourthly To strengthen those that are weak Fifthly To confirm those that are feeble and doubting Sixthly To comfort those that are sorrowful Seventhly To incourage those that are fearful Eighthly To provoke those that are slothful Ninthly In all to gods Glory When these are thy ends in speaking or any one of these it is a sign of an honest heart There are grounds that commonly hinder Persons improving this Talent First Slothfulness and idleness not willing to trouble themselves Secondly Bashfulness shamefacedness want of heart and courage this is as bad as being too forward Thirdly Some out of fear lest they should bring themselves into trouble or procure ill will to themselves from others David was of another mind Psal 34.11 also Psal 66.16 He will teach and tell what God hath done for his soul St. Paul was one that declared the whole Counsel of God not fearing what might follow so did St. Peter and St. John Act. 4. We cannot but speak what we have seen and heard for we were not born for our selves or intrusted with life for our selves Rom. 14.7 no man liveth to himself If any of us be instructed with knowledg in the truths of Christ we are intrusted with a Talent and the Master expects the improvement that he may receive his own with usury A second Talent to be improved is Riches with them we are to trade for Heaven a Servant of Christ trades in charity and alms Charity to the Poor is fraighting your Ship to Sea a long Voyage for great advantage Solomen calls this casting thy Bread upon the Waters Eccl. 11.1 2. Cast thy bread upon the face of the waters and after many days thou shalt find it and that to great advantage which he expounds ver 2. to be giving a Portion to seven and eight The Merchant casts his estate upon the face of the Waters this is the trade that our Lord adviseth to under the Parable of the unjust Steward Luk. 16. So doth the Apostle St. Paul 1 Tim. 6.17 it is a trade that brings certain and large profit Thirdly Suffering for Christ and his truth is a Talent that some are called to trade in and Christs chiefest Servants have a Talent given them in this kind Phil. 1.29 To you it is given in the behalf of Christ not only to believe but to suffer for his sake it is given to you and he that gives expects improvement of this gift and not to hide it for fear These three are the stable Commodities that Christs Servants venture in and they all turn to a rich account which brings me to the second Doctrine which was this 2 Doct. That this Trade for Christ well managed turneth to great profit and advantage to Master and Servant This Doctrine I only make use of as a Motive to the former in handling this Doctrine I shall First Prove the Doctrine Secondly Instance in particulars Thirdly Answer a Question as to the time of this return Fourthly Apply the whole First For proof we have it set forth in this Parable Five Talents make Ten according to Luk. 19. One Pound makes Ten. What Solomon saith Prov. 3. is true The Merchandise hereof is better than the Merchandise of Silver or Gold that is so say in the increase of it What St. Paul saith to Timethy Tim. 4.8 is true here Godliness is great gain Secondly To instance in particulars First Improving the Talent of knowledge in Ministring light in order to Conversion Dan. 12.2 Such shall shine as Stars for ever and ever Pro. 11.30 He that winneth Souls is wise and the wise shall inherit Glory Prov. 3.35 Those that St. Paul converted are his Joy and Crown at Christs appearing 1 Thess 2.19 Secondly As to Charity a Cup of cold Water where no better is to be â—ad shall have a large reward any thing forsaken for Christ shall bring in a hundred fold I have spoken to this before Thirdly As to sufferings for Christ those that suffer with him shall reign Rev. 7. therefore are they before the Throne because they came out of great tribulations These three ventures makes great returns if rightly managed to a right end with a good design Thirdly But when is this return and increase I answer When the Voyage is made when Christ the Master comes at the Resurrection of the Just those that trade this way must trust till then and all Christs Servants have good Insurance on Gods side the reward is very sure some are apt to look for their returns too soon and to have lost all have a care of that He that believeth makes not haste I shall speak a few words briefly by way of Application to both parties Are all Christs faithful Servants Traders and is it a distinguishing Character between the faithful and slothful that the good Servant traded he went and traded 1 Use Then these considerations should put Christians upon examination and inquity into their estate Ask thy soul seriously this Question What trade dost thou drive and to what port dost thou trade to the Port of Heaven or Hell the Apostle in other words speaks the same thing Gal. 6.7 Whatever a Man sow that shall he also reap he that sowâ— to the flesh and he that sows to the Spirit reaps accordingly whither dost thou trade dost thou trade for Heaven Then First Thou hast thy heart concerned in the trade and not only thy hands and body it takes up thy heart Where thy treasure is saith Christ thy heart will be also those that trade this way are men of judgment and understanding in what they do it is the fruit of wildom to consider our latter end Deut. 32.29 Psal 90. and to provide for it Secondly Dost thou trade this way thou dost not think what thou venturest in this trade is lost because it is out of sight but he goeth on comfortably and believingly though the greatest part of his estate is beyond the grave The Apostle St. Paul was a worthy Merchant for Heaven do but read his frame of Spirit 2 Cor. 4 5. he speaks like a man of greaâ— estate though most of it ventured out but in Chap. 5. v. 7â— We walk by faith and not by sight so Phil. 3. last These Meâ—chants are high in their Spirits though low in their Purseâ— they are Persons of great hope Rom. 12.12 Rejoyce in hope it is the true nature
vagabonds and beg let them seek their bread There are some poor whom God is specially concerned to take care of these are the poor we have in our text Psal 34. this poor man cryed There is a Congregation of poor who may be stiled Gods poor Psal 74. I might urge the state of our Lord Christ who was poor for our sakes 2 Cor. 8. he had no habitation many times he was hungry and thirsty Obj. but why doth God expose his dear servants to such a state Answer from a three-fold ground First with respect to themselves Secondly with respect to himself Thirdly with respect to his brethren 1st As to themselves 1. God doth it to humble them who many times are not able to bear the contrary This is the reason that God renders Deut. 8 he suffered them to hunger and thirst in the wilderness to humble them to prove them 2. To teach Israel to live by Faith therefore they must have but from hand to mouth their daily bread to make them know that man shall not live by bread alone buâ— by every word that cometh out of the mouth of God 3. To make them relish future mercy the land flowing with Milk and Honey that he might do them good in their latter end vers 16. Heavenly things are sweet to a poor hungry Soul rightly qualified 2ly God doth this to try those that are rich whether they will do their duty they were born for such a day Psal 17.17 a brother is born for adversity by this way God tryes their love and sincerity to Christ see these texts 2 Cor 8.9 chap. 9.13 Phil. 4. Not saith St. Paul that I desire a gift but fruit that might abound upon your account Thus we from good reasons known to God know Gods people are such as may be very acceptable to him and yet may be very poor as to outwards Object But it is not said Psal 34. The Lyons shall suffer hunger but they that fear the Lord shall want no good thing From hence we may gather that hunger shall not be the state of those that fear God Ans 1. All that is promised in that place is that they shall want no good thing but sometimes hunger is good for them that fear God as you have seen from Deut 8. this Part may teach us not to measure Gods special love by his dealing to thee in outwards one that God is angry with may flourish in this World whilst one whom he dearly loves may want bread Doth not Solomon say Eccles 9.2 that all things come a like to all yet how often are persons apt to measure the favour of God by these his dealings Secondly This may help to bear up the hearts of righteous persons be not discouraged under poverty and a low estate study that word James 2.5 God hath chosen the poor of this World rich in Faith and heirs of the Kingdom Study the state of Jesus Christ himself he was often hungry though the Son of God Thirdly If thy estate in the world be low Consider there is a special duty lyeth upon thee in thâ—â— Condition to live by Faith and to be content God took it very ill of Israel when he brought them into a low estate in the wilderness and they did not believe but murmured against him Learn that lesson that St. Paul learnt Phil. 4. in all estates to be content To the end I might dispatch this paragraph according to promise with brevity I shall only touch two Parts more and so conclude the one respects the disclaiming of the righteous to Christs reasons rendred the other respects the reply of our Lord to take it off by way of explanation wherein we have a worthy Part though but implyed supposing the relation that these stand in to Christ his brethren The 2 parts are these First That it is the nature of a truly righteous person in Christ's account to have a mean and low esteem of their best performances for acceptance with Christ and Salvation The Second part is this That true believers in Christ Jesus though poor and despicable in the World yet stand related to Christ and his brethren 1. A righteous person is ready to disclaim his own righteousness for Salvation In handling this Part I shall 1. Indeavour to Confirm the truth of this part from Scripture 2. answer an objection founded on some seeming Contrary Scriptures 3. give two considerable reasons 4. make some Improvement as to the truth of it There is a vast difference between a righteous and a wicked man in this respect a Saul will justifie his disobedience 1 Sam. 15.20 but a righteous Job will not justifie his righteousness it must be forced upon him as here our Lord draws the emblem of a righteous and naked person to the life Luke 18. under the name of a Pharisee and a Publican the Pharisee thinks himself righteous and doth pertinaciously plead it I fast twice in the week I pay tithes of all that I possess he boasts of his righteousness but the Publican seeth nothing in himself worthy taking notice of See what frame of Spirit David is in 2 Sam. 7. What am I or my Fathers house 2 Chron. 29.14 he sees nothing in himself So Job is full to this purpose who is a man Justified by God to be one perfect or upright one that feared God and escheweth evil yet he can see no such thing Job 9.15 whom if I were righteous I would not answer Job 40.4 behold I am vile yet a perfect man in Gods esteem a very charitable man chap. 29. in his own understanding when he was to deal with man So Daniel a man greatly beloved of God Chap. 9. We present not our suplications in our own name And this lesson Christ teacheth Luke 17. say when ye have done all we are unprofitable Servants But it is objected Do we not find three eminent Servants of God pleading their own righteousness Nehemiah David Hezekiah Nehem. 13.14 Remember my good deeds Psal God rewarded me according to my righteousness and the cleanness of my hands Hezekiah Isa 38.3 Remember how I have walked before thee with a perfect heart done that which is right in thy sight doth not these speeches savour of another Spirit thus Job 9.20 If I should justifie my self my own mouth would condemn me then if I should say I were perfect it would prove me perverse See what David saith Psal 130.3 If thou shouldest mark iniquity who can stand Psal 143.2 In thy sight shall no flesh be justified Now how shall we reconcile these two sorts of Scriptures Answ To reconcile which we must diligently consider the different acceptation of righteousness in Scripture 1. A Righteousness as to Actions 2. A Righteousness as to Persons and this considered under a two-fold opposition 1. There is Righteousness in opposition to Wickedness 2ly Righteousness in opposition to imperfection and in that abstracted sense there is none righteous no not one Rom. 3.10 no man righteous
sentence and condemnation but this one omission the omission of Charity Though doubtless this sin doth not go alone yet this is that which is with weight upon Christs heart in this day and the reason is because there is no evil more contrary to Christs nature than this for he is made up of goodness and that appears by that pleasure and delight that he takes in the contrary Heb. 13. With Sacrifices of charity God is well pleased But us to Covetousness which is the contrary see what he speaks of that Psal 10. The Covetous man the Lord abhors See how Nabals unkindness to David when in distress was relished God sent death upon him for that very cause see Sam. 25.38 The Lord struck Nabal that he died for that evil Thus I have done with vers 42 43. I now hasten to the close of the whole There remain but three Circumstances more to be spoke unto and that which I am next to do in order to prosecute them is the answer and reply of these left hand uncharitable Goats They seem to stand in their own justification as if this ground upon which ouâ— Lord proceeds were not true they had not been wanting in this duty of Charity they plead an universal justification to the whole charge in all the several Circumstances of it We may put a double construction upon these words First They may be taken in the last sence of this grounding their plea upon their ignorance of Christ in his members laying the whole of the Word there to intend Christs person When saw we thee in thy person so want we never saw thee in thy person hungry or thirsâ—y or naked and we did not dream in the least that thou wast so immmediately concerned in these pitiful poor inconsiderate indigent Souls had we but imagined that they had belonged to thee they should have been fed and cloathed And this opinion seems to be favoured in Christs reply by way of explanation shewing them for certain that these did belong to him whatever they thought though so poor But Secondly It may be taken in the worst sense that they had no love to Christ nor any that did bear his Image and so were wholly negligent herein and this latter sense seems most clearly to agree to Christs severe proceedings in this Context Taking of it as a bold pertinacious plea and defence we may note this Doctrine It is the property of a corrupt heart to plead his justification even to God himself and Christ himself This was seen in Adam in the first transgression Gen. 3. and followed in Saul 1 Sam. 15. This is that Spirit we read of Mat. 7. We have prophesied in thy name and in thy name have cast out Devils See the vast difference herein between those on the right hand they are wholly upon a disclamour of their own righteousness which Christ imputes to them Christ can hardly fasten any belief upon them that they had ever done such good as Christ chargeth upon them These are the quite contrary Self-justification is the property of one most guilty in Christs sight But all these pleas are in vain our Lord proceeds to take them off which is our third Circumstance ver 45. it is a silencing reply not one word more after this This reply hath two parâ—s considerable First The manner of it Secondly The matter First The manner Verily or Amen This word was much used by Christ when he was on earth and it seems shall be used by him on his Throne Verily that is as much as to say it is an infallible truth Secondly It is considerable as to the matter that Christ doth so certainly assert that neglect of charity to the poorest member of Christ was a neglect to Christ himself This was so hard a truth to be received that Christ had need to confirm it wiâ—h a Verily or Amen From this verse with an eye to the former I noâ—e this Doctrine 1 Doct. That all pleas arguments and strivings with Christ in the last day will be unavoidable and successless Christ will have the casting voice the last word every mouth must be stopped 2 Doct. That it is certain and uâ—deniable that neglect of Charity to Christs pooâ— needing indigent members is a neglect offered to Christ himself That all pleas are in vain at that day I think I need not say much unto it will be easily granted and the truth appears Mat. 7. Luk. 13. and in all this Chapter all calls to Christ at that day are ineffectual because his have been so before and Christ does but retaliate Prov. 1. I called ye refused Oh consider this in time for this day will most certainly come The 2. Doctrine I shall speak a very brief word to Thâ—t neglect of charity is as to Christ whilst as to hiâ— poor members As he that shews pitty to the poor lends to the Lord so be that is wanting in it is wanting to the Lord. The fourth Circumstance is the confirmation of both Sentences verse last From which last sentence of Christ there is no appeal it stands unalterable to all eternity And these shall go away into everlasting punishment but the righteous into lise eternal FINIS