coming of Christ for it is taken for granted that Christ is the subject of our â—ext and in this second coming of Christ we have five circumstances considerable and are worthy to be spoken unto First The remarkableness of it it is ushered with a Behold as it is elsewhere Four times we have it added to or ushering in his coming as those things that are of great concernment which call for more than our ordinary observation are brought in with a Behold as I may shew you thorowout the whole Scriptures and it is no wonder though this appearance of Christ be ushered with a Behold for it is a remarkable passage upon a fivefold consideration First As to the transcendent incomparable glory of his Person in that day this is that which Persons are called to behold One glorious in apparel is an object of observation this occasioneth the Church to cry as in Isaiah 63.1 Who is this that cometh from Edom with died Garments from Bozrah this that is glorious in his apparel travelling in the greatness of his strength I that speak in righteousness mighty to save Christ in his first coming came in the form of a Servant mean in his apparel but now in his second coming shall come clothed with visible Glory he shall then be girt with Glory as you may read in Psal 45.3 Gird thy Sword upon thy Thigh O most Mighty with thy Glory and thy Majesty Secondly This second coming of Christ deserves a Behold from that glorious and numerous attendance which he shall have in that his appearing this is that which Jude had in his eye in his fourteenth Verse of his Epistle and Enoch the seventh from Adam Prophesied of these saying Behold the Lord cometh with ten thousands of his Saints also in Psal 68.17 The Chariots of God are twenty thousand even thousands of Angels the Lord is among them as in Sinat in the holy place this is that also that the Prophet Zachariah speaketh in his fourteenth Chapter and first Verse compared with the fifth Verse Behold the day of the Lord cometh and ye shall stee to the Valley of the Mountains for the Valleâ— of the Mountains shall reach unto Azâ—â— yea ye shall flee like aâ— ye fled from before the Earthquake in the days of Vzziah King of Judah and the Lord mâ— God shall come and all the Saints with thee this is an object thaâ— calleth for observation his glorious attendance Thirdly This second appearance deserveth a Behold to be annexed unto it in consideration of thaâ— great power he shall be clothed with in that dayâ— therefore the Evangelist St. Matthew in Math. 24.30 speaking of the coming of Christ saith Anâ— then shall appear the sign of the Son of Man in Heaven and then shall all the Tribes of the earth mourn and they shall see the Son of man coming in the Clouds of Heaven with power and great glory so saith St. Mark also as you may read in Mark 13.26 And theâ— shall they see the Son of Man coming in the Clouds 〈◊〉 with great power and glory and so likewise St. Luke writeth in the very same words Luk. 21.17 in these places power and glory are coupled together Christ in this day shall come as a King then it is no wonder that Persons are invited to behold a King Muth 22.11 And when the King came in to see the Guests he saw there a Man which had not on a wedding Garment and he saith unto him Friend how camest thou in hither not having a Wedding Garment and he was speechless if this King do but ask a Question it striketh them speechless such power is in it Fourthly It calleth for a Behold from the consideration of that wrath and anger he appeareth in in that day this day is called the day of wrath yea of his wrath this maketh the Prophet Isaiah put a Behold to it Isaiah 13.9 Behold the day of the Lord cometh cruel with wrath and fierce anger to lay the Land desolate and he shall destroy the sinners thereof out of it also you may read further in Rev. 6.17 For the great day of his wrath is come and who shall be able to stand Fifthly It is remarkable as to the effects of this day both as to the righteous and the wicked see for this as to the wicked it will be a day of wrath botheruel and with fierce anger as in Isaiah 13.9 and further as to the wicked consider Isaiah 34.4 And all the Host of Heaven shall be dissolved and the Heavens shall be rolled together as a Scrole and all their Host shall fall down as the Leaf falleth off from the Vine and as a falling Fig from the Fig-tree and then shall the indignation of the Lord be upon all Nations and his fury upâ—n all their Armies he will utterly destroy them and deliver them to the slaughter as in the second ver but as to the righteous what will be the effect of this day unto them consider and read Isaiah 35.4 Say to them that are of a fearful heart Be strong fear not behold your God will come with â—ingeance even God with a recompence he will come and save you And the righteous also shall enter into life etirnal even when the wicked shall go into everdasting punishment as in Math. 25.46 The second thing to be considered and spoken to is the juncture of time that he shall come in called here Midnight Night or Midnight is not always to be taken in a literal and proper sense but sometimes mystically and allegorically as in that place Micah 3.6 Therefore Night shall be unto you that he shall not have a Vision and it shall be dark unto you that you shall not divine and the Sun shall go down over the Prophets and the day shall be daâ— unto them so Amos 8.9 And it shall come to paâ— saith the Lord God that I will cause the Sun to gâ— down at Noon and I will darken the earth in the cleâ— day trouble also is called darkness see Job 5.14 They meet with darkness in the day time and gropâ— at Noon day as in the Night And according to that understanding the deepest sorrows and afflictions and states of darkness mâ— be called Midnight to have a noise trouble an hurry at Midnight is very sad and amazing therefore as a very sad state and condition it is said Jâ— 34.20 In a moment shall they die and the peopâ— shall be trâ—ubâ—ed at Midnight and pass away aâ—â— the Mighty shall be taken away without hand anâ— when God will make his Judgments remarkable iâ— deed he chuseth to execute them in the Nigh 〈◊〉 at the Midnight as Exod. 12.29 And it came 〈◊〉 pass that at Midnight the Lord smote all the first-borâ— in the land of Egypt from the first-born of Pharaâ—â— that sat on the Throne unto the first-born of thâ— captive that was in the dungeon and all the first-borâ— of Cattel Christ is said to come as a Thief in
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
received of this kind To grow in grace is a positive duty 2 Pet. 3.18 And that this is wonderfully acceptable to God where there is an addition we may perceive if we seriously read 2 Pet. 1. to the tenth verse this is called Fruit Phil. 4.17 Not that I desire a Gift saith Paul but I desire fruit that may abound to your account Secondly Then are you gainers with acceptance when your Talent by improving hath gained souls to Christ more Servants into the Master's family This is Christ's glory Heb. 2. Here am I and my Children how many Servants hast thou Gained and begotten to Christ This shall be thy Glory and Crown in the day of Christ this is Paul's glory 1 Thes 2. last Thirdly That which is thy acceptable Gain is when thou hast walked so as to gain glory to God and Christ by thy walkings Matth. 5.16 That they may glorifie thy Father which is in heaven It was that which Jesus Christ pleaded to his Father Joh. 17. I have glorified thee on earth and these will God glorifie in heaven This is to walk worthy of God 1 Thes 2.12 and worthy of Glory 2. How may a Servant of Christ deserve the name good None is good but God I Answer None is good in the abstract but God good so as to have no mixtures of evil but some are called good as Barnabas Acts 11.24 is said to be a good man but good in the fence of the text must be taken for one profitable and beneficial so we understand a good Servant to us is a profitable Servant one that is faithful in our business to our profit the good Servant here is as much as if he had said profitable Servant 3. What are these few things By few things we must refer to the Talents as before the few things are the five Talents the Master undervalues his intrustments to magnifie the profit of the Servant Christ speaks with the least byway of diminution from what he had intrusted him with I trusted thee with but a few things Christ takes notice of all disadvantages in quality and quantity that he might advance the Faithfulness of his Servants to him Thou hast been faithful in a few things 4. What Rule shall this be as part of the Servants reward I Answer The same that Christ's shall be as the Joy so the Rule It is material Command and Government Rev. 2.27 Rule over the nations with Christ as here over ten Cities 5. When-as here it is called the Masters Joy it implys a very large and unspeakable Joy Joy in this fence is not only Goodness but Glory Christ is said to be anointed with the oile of Gladness above his fellows Psal 45. but his fellows shall have some of the same anointings though not so much in quantity yet the same in quality and kind it is the Joy of the Lord. There are ten Parts observable in these words 1. That the best and highest intrusted Servants of Christ must be accountable for their stock received such as have received five Talents 2. A True and Faithful Servant of Christ is very free and apt to acknowledg all his Enjoyments and Intrustments to be of God Thou deliveredst unto me five Talents 3. Where Christ hath given Stock he doth indispensibly require Improvements 4. Winning and gaining is the required and acceptable life of a Christian 5. That Jesus Christ is exceedingly pleased even to satisfaction with delight with an industrious Servant one that doubles his Stock 6. Faithfulness and industry sloathfulness and wickedness are taken on for another by Christ 7. Christ's way of trying his Servants is by trusting them with a little first called here few things 8. The well improvement of a little in Spirituals doth infallibly introduce and bring in increase 9. Future Rule is one great part of Christ's future Reward to his Faithful Servants for their industry 10. That the state and Condition of Christ's Servants at his Coming is a state of great Joy Of these a few words I shall pass these Observations very briefly because I have spoken something in the opening of the words to some of them First That the best and highest of Christ's Servants must be accountable to Christ at his Coming This is often hinted in the Scriptures those two Scriptures Rom. 14. 2 Cor. 5.10 Paul takes in himself We must all appear before the Judgment-Seat of Christ to receive the things done in the body whether they be good or bad the good must be brought there as well as the bad This Truth is at least implicitely held forth in the message of Christ to Pergamos Those that are praise-worthy must receive a white-stone a token of their Acquitting and Justification which is spoken in a borrowed speech from the manner of the proceedings of the Courts of Judicature in those days when persons were acquitted they had a white-stone given into their hands Which doth teach us that the innocent as well as the guilty the faithful as well as the wicked Servant must be reckoned with this is the day of blotting out the sins of true converted persons See Acts 3.19 this is the proper time when those praise worthy shall receive praise of God 1 Cor. 4.5 The Consideration of this truth serves to teach humility and holiness thy actions must be examined by Jesus Christ before thou art commended whatsoever men say of thee or account of thee that is the day of manifestation of thy Faithfulness This well considered will much promote Holiness and Carefulness 2 Cor. 5.9 Wherefore we labour that we may be accepted of him So much for the First Part. 2. Part. The true and Faithful Servants of God are free and ready to acknowledg all their enjoyments and intrustments are of God This I might largely prove from the Current of Scriptures but I forbear to be large only see what Paul saith 2 Cor. 3.5 but our sufficiency is of God And as they are ready to acknowledg whilst they are here so they are as ready to acknowledg it to Christ at his appearance as in our Text. And all this ariseth from that principle of humility dwelling in them which makes them little in their own eyes both now and then Read the frame of Spirit that dwelt upon Holy and Humble Paul 2 Cor. 4. I shall only leave this one word of instruction from hence Study how acceptable this frame of Spirit is to Christ when he findeth it either now or then Part. 3. When Stock is given there is improvement indispensibly required the Contrary will not be born by God or Christ This I have spoken unto before Part. 4. That the right state of Christ is a Winning Gaining state If thy State be right as it ought to be thou art gaining increasing and adding in the inward man This is a true and a proper Character of a righteous and holy person Job 17.9 he grows stronger and stronger The Father who is the husbandman purgeth his vine John 15. that
near a hundred times in Scripture stiled the Son of man which is not an empty Epithete he shall come so and judg so and dyed as such and shall be glorified as Son of man pag. 209 210 c. At Christs coming all nations shall be gathered as sheep and Goats and set on his right and left hand all explain'd pag. 219. c. Christs final sentence denounced to them on his right and left hand with the reason of it first to glory under five heads explained pag. 228 229. c. That God the Father is the great agent in mans salvation under eight circumstances pag. 234 235. Objection how can it agree with the justice and equity of God almighty to punish a moments sin with an endless Torment resolved pag. 254. 255. Mens plea for an unavoidable decree to damnation made void pag. 257. That our Lord Jesus though upon his Throne of glory will not proceed in judgment according to his royal prerogative but according to undeniable grounds of reason from the Creature pag. 260 261. That sins of Omission as well as sins of Commission are of a damning nature pag. 262. BY Reason the Book was done at two Printing Houses together with the uncertainty of the written Copy the pages of three sheets from 225 c. are twice repeated which the Reader is desired to take notice of for his understanding the Table which truly represents the matter but not the pages In page 232 c. for part read point THE PARABLE Of the Ten VIRGINS c. THat which first ingaged my heart and meditations to enter upon this Portion of Scripture was these two considerations 1. The excellent matter of instruction that was coucht under these three Parables laid down in this Chapter the tendancy whereof is to provoke Christians to strict and cordial self-examination after their inward and spiritual Estate before it be too late 2. The serious consideration of that Period of time which they point at being the time a little before Christ's second coming which we may perceive by a short view of the precedent Chapter most of which Chapter is spent in answer to the Disciples threefold demand in laying down the more remote and more immediate fore-runners of Christ's second coming Now in this 25 Chapter we must either understand our Lord still prosecuting the same design in giving yet more and other predictions relating to his coming or else we must understand him speaking of some remarkable passages that shall fall-in contemporary with those forenamed signs And I take this latter sence to be most coherent with the scope of the whole Context that is to say that when the former remarkable signs and passages shall appear and the Son of Man is near to his second coming ver 30. Then shall the State of the Church and Professors be fitly resembled to what is set forth by these Parables And to this agrees the vulgar Latin who thus read in that point of time their rendring this first word in Capitals as a remarkable period The Parable of the Ten Virgins c. Then shall the kingdom of Heaven be likened unto Ten Virgins that took their Lamps and went out to meet the Bridegroom The method that I shall take in managing this Subject shall be first to open and explain those words and phrases which may seem to want explication Secondly I shall lay down those doctrinal conclusions that doth naturally arise from the words so opened and then apply the whole and all this with brevity Then in that point of time when according to the precedent signs Christs coming draws near the kingdom of Heaven What may we in this Text understand by the kingdom of Heaven I answ According to the generality of Interpreters kingdom of Heaven in this place is to be understood the Church State and so it must be understood from Corists mouth elsewhere as Math. 16.19 the words of Christ to Peter I gave unto thee the Keys of the Kingdom of Heaven which according to the context must be understood as also Math. 23.13 in Christ's words to the Scribes and Pharisees that shut up the kingdom of Heaven kept persons out of the faith and Church of Christ so must Paul be understood Colos 1.13 where he calleth the Church the kingdom of Gods dear Son into which himself and the Colossions were brought or translated be likened or resembled the State of the Church in that juncture of time and consider who made this comparison It is Jesus Christ who was wisdom it self who did not use to make improper comparisons but if Christ say they are like it is so and in this resemblance our Lord hath respect to the manner of their solemnizing the Marriages in those Countrys and times which according to History was in the Nights and so Lamps were needful in which weddings there were a choice company of young men called Sons of the Bride-chamber and a choice and pickt company of Virgins of the Bride kindred and acquaintance to attend the Bridegroom at his coming to which it is thought David doth alude Psa 45. Now saith Christ the Church State shall be a meet resemblance hereunto in that day unto ten The question is what kind of number this must be Is this to be understood in a proper and strict fence I answ We are not bound to understand this in a strict sence precisely ten because we have by this certain number ten an indefinent large and uncertain number As for instance 1 Sam. 1.8 the words of Elkanah to Hannah Am not I better to thee than ten Sons So in the 2 Sam. 19.43 We have ten parts in David Eccle. 7.19 Wisdom strengthneth more than ten mighty men Zac. 8.23 Ten men shall take hold of the skirt of a Jew Ten women shall bake in one Oven all which numbers are significantly to be understood of a large indefinite number and not precisely ten So here when Christ saith ten he must be understood as from seeing large numbers coming in at that juncture of time But why Virgins answ by Virgins must be understood such at least who profess holiness In worship and conversation holy Persons are set out by this appellation Virgins such were the Church of the Corinthians 2 Cor. 11. I have espoused you to one Husband that I may present you a Chast Virgin to Christ this is the proper epithite to Christs Spouse Cant. 1.2 the Virgins love thee by Virgins sometimes is to be understood such as have escaped the false worship of the World as it is understood Revel 14.4 These are they which are not defiled with Women for they are Virgins and in this sence the worst of these might be Virgins these Persons in our Text are set forth by a fourfold Character 1. They are called Virgins 2. They are said to have Lamps or visible profession commonly understood 3. They are said to be gone out they are not like the Sluggard who only with and desire and lie still
but these are gone out up and doing these are gone to seek gone to meet 4. They are gone to meet Christ as a Bridegroom with some hope joy and expectation as they that have an interest in him Having thus opened the words I shall take notice of those observable Doctrines that flows from the words 1. That near to the second coming of Jesus Christ the Gospel of the kingdom is preached many shall take upon them professed friendship to him then shall there be ten Virgins even multitudes take up profession 2. The Church here on Earth doth or ought to bear a resemblance to the kingdom of Heaven to come 3. All that are waiting for Christ aright are or ought to be Virgins 4. Those only are wrightly waiting for Christ who are gone forth 5. They that go forth to meet Jesus Christ as they ought have Lamps with them 6. All those that are gone to meet and wait for Christ do go to meet him as a Bridegroom I shall give a brief hint to each of these 1. As to the great number of Professors that shall come in the latter days I have in the explication of this number ten shewed you that it is taken for a large indefinent number This was prophesied Esa 60.5 The abundance of the Sea shall be converted unto thee and the forces of the Gentiles shall come unto thee ver 8. They shall flock like Doves to the windows Christs house will be furnished with Guests Math. 22.10 Many are called Jesus Christ did foresee that the harvest would be very great Math. 9.37 But some may object was not this fulfilled in the beginning of the Gospel when there were 3000 converted at one Sermon of Peters Acts 2. I answ No First because those then converted were Jews but these prophesied of are Gentiles and Secondly this plentiful flowing in is contemporary with those signs and immediate fore-runners of Christs coming Ch. 24. Now that which shall occasion this large flowing in in that juncture of time may be these circumstances First From that great increase of light that shall break out in that Day which was prophesied of by the Prophet Daniel Chap. 12.4 Many shall run to and fro and knowledg shall be increased which doth refer to that time aâ— we may perceive by the Context We read also of an Angel coming down from Heaven by whose means the Earth is enlightned Rev. 18.1 the first fruit whereof we see in our days Secondly These may arise from the great noise of Christs second coming which shall be made more than formerly which shall awaken many and cause them to run forth The Doctrin of the latter days near Christs second coming will run much upon this Subject this was foreseen by Malachy Chap. 3 as we may also gather out of the Book of the Revelations Thirdly those dreadful and amazing dispensations of God that shall take place in the latter days when those signs spoken of Math. 24. Luk. 21. shall begin to come to pass this shall make all the Tribes of the Earth to mourn Math. 24.30 Luk. 21.25 26. Mens hearts failing at the sight hereof From hence we may be informed that we are upon the borders of the latter days we have not only seen some forerunners of Christs coming in other respects but we have in some part seen this also great numbers of persons have flowed in in these 20 years past much more than formerly So much for the first Doctrin The second is drawn from this appellation kingdom of Heaven Christ doth not inconsiderately but with good consideration so call it From whence I draw the second part That the Church of Christ here on Earth ought to bear a lively resemblance of the State of glory and that in four Circumstances 1. From their compactness the Church of Christ are imbodied together and compact we have this very word used Eph. 4.16 Speaking there of the Church saith it is compact as the Natural Body is so is this therefore called a City Ephe. 2. Fellow Citizens of the Saints so the glory to come called a City Heb. 11.1 ver 16. He hath prepared for them a City 1 Pet. 2.5 Buâ—â— up a spiritual house 2. The Church resembles the State of glory in that purity and holiness 〈◊〉 ought to be in it or members of it Plas 93.5 Holiness becometh thy house for ever the Church is as to holiness stiled Golden Candlesticks which answers to the State of Glory in which no unclean thing shall enter 3. The Church on Earth bears a meet resemblance to the State of Glory and may be called here by Christ the kingdom of Heaven because as Christ is King and Lawgiver in that kindom of Glory so Christ is King and Lawgiver to his Church James 4.12 One Lawgiver 4. As Christ will be resident in his kingdom with his Saints he shall then dwell amongst them Rev. 22.3 he â—abernacle of God is with men and he will dwell amongst them so in the Church the Lord hath promised to walk and dwell amongst them 2. Cor. 6.16 He walketh amongst the Churches under the name of Golden Candlesticks Rev. 1. Thus the Church bears a resemblance with the Kingdom of Glory and the Church is the Porch or entrance into Glory according to Acts 2. last The Lord added to tâ—e Church daily such as should be saved This consideration well weighed may serve to provoke holiness in the Church of Christ both in Ministers and members it is prophesied as to the State of the Church to come Esa 63.21 the people shall be all righteous that we are sure will be a holy time a holy State and without holiness no man shall see God Heb. 12.14 You that are Church members labour after holiness if you arrive not at holiness here you shall never have it hereafter the truth of this Doctrin is confirmed by the third Doctrin which I shall only name 3. Doct. That all that truly wait for Christ are or ought to be Virgins I have already shewed you in the explication what is intended by Christ in this appellation they that the Scripture gives this appellation to or name of Virgins unto such as are holy Persons First as to a blameless holy conversation Secondly Such as are separate from false worship as I shewed you from Rev. 14.4 but I proceed to the fourth doctrin which is this 4. Doct. That all that truly wait for Christ are gone forth they are raised from their Bed of carnal security The Apostle writing to the Hebrew Church Chap. 13.13 doth emphatically call their sufferings for Christ going forth Let us go forth therefore unto him without the camp bearing his reproach The Spouse of Christ Cant. 3.1.2 While she seeks Christ upon her Bed found him not she must arise and go forth to seek her beloved whom her Soul loves this going forth supposeth a sequestration in a great measure from earthly injoyments and this the Prophet Joel calls for Joel 2 16. Let the
his Churches good he laid down his life for her as you may read in Eph. 5.25 Husbands love your wives even as Christ loved the Church and gave himself for it he goeth away for her good as you may read in John 14.2 3. In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you and if I go and prepare a place for you I will come again and receiveâ— you to my self that where I am ye may be also Christ cometh again to her from the love he beareth to her to receive her unto himself and doth not a constant much more a tender and a loyal wife desire the return of her Husband who hath been long absent the spouse of Christ will when in her right frame of spirit doubtless say with St. John Come Lord Jesus come quickly Lastly If Christ so come then let none desire his coming under this consideration but answer it in preparation for the Bride must be answerable in her adorning to the Bridegroom as in Psal 45.13 14. The Kings daughter is all glorious within her Cloathing is of wrought Gold she shall be brought unto the King in raiment of Needle work the Virgins her companions that follow her shall be brought unto thee Also Rev. 19.7 8. 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 and to her was granted that she should be arrayed in fine Linnen clean and white for the fine linnen is the righteousness of the Saints We come now to the fourth thing considerable in the explication of this Text and that is the acclamation and Proclamation that shall be made at midnight and the great question will be who makes this cry the Virgins being all asleep Some are of opinion that the Ministers who are yet notwithstanding awake standing upon their Watch tower make this Cry But it is most probable that this voice is from Heaven for so we find it all along in the Book of the Revelations which relates unto this day all these alarms are from Heaven see Rev. 18.1 2. And after these things I saw another Angel come down from Heaven having great power and the earth was lightened with his glory and he cryed mightily with a strong voice saying Babylon the great is fallen is fallen and is become the habitation of Devils and the hold of every foul Spirit and a Cage of every unclean and hateful Bird. The Prognosticks against Babylon calling out Gods people is from Heaven and so Rev. 9. where we have a relation of this very Coming of Christ as a Bridegroom it is from Heaven read the words Rev. 19.5 And a voice came out of the Throne saying praise our God all ye his Servants and ye that fear him both small and great The use of this Doctrine See the care that our Lord hath that he would not surprize his Disciples the Lord doth afford awakening means to the very day of his coming even in those dark midnight dispensations there shall be a very great clamour or Cry for it must needs be very loud that such effects follow as to awake those that are so secure and dead asleep The fifth thing to be spoken unto is the invitation go ye forth to meet the Bridegroom but some may say did not they go forth before they took their Lamps and went forth to meet him I answer yea they did go forth before but by their spiritual slothfulness and sleep they were reduced to their former estate and wanted now an Invitation again to go forth this was the estate of the Ephesians though they were once quickened by the grace of God as in the Eph. 2.1 And you hath he quickened who were dead in trespasses and sins yet this people afterwards was called upon to awake out of sleep as in Eph. 5.14 you may thus read Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Also Rev. 2.5 Remember therefore from whence thou art fallen and repent and do thy first works or else I will come unto thee quickly and will remove thy Candlestick except thou repent Secondly They are not only to go forth but to this end to meet the Bridegroom Christ doth expect his spouse should come to meet him in his coming and not to sit still till he come we know Kings and Embassadours are usually met and brought in by the people the Saints are said to be caught up to meet the Lord in the Air as in 1 Thess 4.17 Then we which are live and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we be ever with the Lord there is a twofold meeting the Lord. First By reformation as we must understand it in Amos 4.12 Prepare to meet thy God O Israel that is by reformation and amendment of life Secondly There is a personal meeting understood in a proper sense see Numb 23.16 And the Lord mâ—t Balaam and put a word in his Mouth in the same proper sense the Brethren met St. Paul Act. 28.15 To meet implies these four things First To rise up from security in which a Person lyeth Secondly To go from our injoyments Thirdly To go to meet a Person of high estate there is required â—utable apparel and garb Fourthly To meet in this sense is to fall in and come along with him see 1 Thess 4.14 and also Zach. 14.5 Behold the Lord cometh and all the Saints with thee thus much as to the sixth Verse We now come to the seventh Verse Then all those Virgins arosâ— and trimmed their Lamps Forasmuch as I design brevity in the remaining part of this Parable I shall at once cast my eye upon these seven last Verses in which seven Verses we have the actions and transactions of the awakened Virgins we have seven remarkable passages relating to these two sorts of Virgins First We have the joynt and particular proceedings concerning their Lamps they are no sooner awake but their Lamps are the subjects of their inquisition and inspection they inquire forthwith what condition their Lamps are in as is supposed in that they are said without exceptions to trim in which we have contained the living sense that falleth upon the foolish in that day when it is too late in knowledg of their want of Oyl Secondly We have the Cordial soliciâ—ation of the foolish unto the wise for Oyl and that not bâ— way of command or purchase but free gift Give us of your Oyl Thirdly We have the seeming affectedness upon the foolish appearing in their sorrowful reason for our Lamps or Lights are extinguished or as we read it gone out we are sensible we are in a sad dark condition if you do not supply us Fourthly We have the reply of the wise and indeed it seemeth to savour of harshness and
use it your selves but others must have a benefit and David meaneth no more than this not to part with the principal The First Vse My counsel from this Doctrine is in two branches First The same that St. Paul gives 1 Cor. 12.31 Covet earnestly spiritual indowments The Second use When you have it hold it fast let none go to friend none for take the counsel to Philadelphia Rev. 3.11 Hold fast that thou hast let no man take thy Crown We now come to the Second Doctrine which was this that the best and wisest and Holiest of Saints have none of their stock to spare they have ground to question whether they themselves have enough if they should part with any We have in this Doctrine contained the reason of the former denial we will give you none because we have none to spare lest we expose our selves to want we have little enough for our selves and Charity begins at home we must see our selves served first that which Ezek. speaketh upon another account is certainly true here Ezek. 14.24 He shall only deliver himself by his own Righteousness though it were Noah Daniel and Job Ezek. 18.20 the Righteousness of the righteous shall be upon him and it is plain that when Christ comes the nearest acquaintance and relations can afford no relief therefore it is said Luk. 17.34 In that night there shall be two in one Bed one taken the other left Consider this you that think you can speed the better for your wife or Husbands sake because they are righteous the wife of the righteous Lot is not saved for Lots sake she is made an example she is turned into a pillar of Salt and if nearest acquaintance and relations would have done any good these might these were of one Society went out together to meet our Lord upon the most worthy design yet such of the company are received the other rejâ—cted bâ— Christ The First use from hence Oh then get Oyl of your own take the Counsel of the wise Virgins now buy for your selves whilst it is to be had take the Counsel of the Prophet Esa 55. from verse the I to the 7. Seeâ— the Lord while he may be found calâ— upon him while he is near in that proper season Buy Wine and Milk without money and without price The Second use of Exâ—ortation make what use you can of the wise and truly righteous at present for when Christ comes then they even the wisest of them can do you no good their righteousness now may be beneficial to you the lips of the righteous now feeds many but not â—hen I now come to the Third Circumstance in this Text the reply which I told you before is taken two ways First Ironically as most understand and the assembly of Divines so called so understand it some understand it is a simple proper Counsel but I shall speak unto it as it is ironically taken and from thence I laid down this proposition or Doctrine That one part of the punishment of negligent and foolish persons in spirituals is this They shall be the Subjects of derision as well as rejection God himself is said to mock when their fear cometh upon them Proverbs 1.25 which must refer to this day Object But some may say it seems not to be ironical because they took the counsel and went To which I answer So did Baal's Prophets take Elijah's Counsel when he mocked them and said Cry aloud your God is in a journey or talking they did as he bid them 2 King 18.28 This manner of speaking is usual in Scripture so Solomon speaks to the young man Eccl. 11.9 walk after the sight of thine eyes and desire of thine heart which cannot be taken for proper and simple Councel after this manner St. Paul speaks to the Corinthians 1 Cor. 4.11 Now ye are full now ye are rich ye reign as Kings without us when in good earnest it was nothing less from hence may arise a case of conscience whether ironical speeches may be used among Saints Answ First They may not be used meerly to please the flesh Secondly Such speaking must not be the fruit of hatred but pitty Thirdly The design must be to reduce foolish Persons out of their folly this kind of speaking the Lord himself seems to use to Adam Gen. 3.22 The Man is become as one of us it could not properly be understood But far be it from us to allow of a vain kind of mocking and scoffing to please the flesh as many use the wise here seems to upbraid the folly and negligence of the foolish you would not buy when you might have had it go now and see if you can get it the wise answer them according to their folly as Micaiah did Ahab Go up to Ramoth Giâ—lead and prosper when nothing less is meant to him than that Now we proceed to the use of this Doctrine First Vse Study the sadness of this punishment Can there be a greater aggravation to a poor afflicted disappointed Person than to be an object oâ— mocking and derision This is the state of the foolish Virgins in the last day this is prophesied oâ— in Psal 2.4 He that sitteth in heaven will laugh the Lord will have them in derision the same is threatned Prov. 1.26 But suppose we should take this for simple honest counsel Go and buy for your selves Then it affords us this observation That true saving grace and wisdom is then rightly come at when it is bought and purchased not begged or borrowed therefore Christ counsels the Church of Laodicea Rev. 3.18 I counsel thee to buy of me gold raiment and Eye-salve this is Solomons manner of speaking Prov. 23.23 Buy the the truth and wisdom and understanding and this is the Language of the Evangelical Prophet Esa 55.1 Come buy wine and milk we have this language twice used in that Parable Math. 13. the treasure and the pearl must be bought Reason But why is this language of Scripture so frequent First To set forth that sensible need that a soul rightly receiving Christ hath upon him Persons buy when they are sensible of their needs Persons will not usually purchase that which they see no need of if Laodicea in the forecited place could be brought off from her self conceitedness of being rich and could see her self poor blind and naked she might readily be brought to take Christ's counsel now this language of buying is made use of â—o accomodate that state Second Reason Because that such a Person that is a buyer is one that knows the worth of that which he goeth to buy so did the Merchant in the Parable that sold all to buy the Pearl he saw the excellency makes him buy Third Reason He is at a very great price for it it is said he sold all to buy the Pearl see Math. 13.44 46. Luk. 14.33 He that forsaketh not all that he hath cannot be my Disciple Paul judged all dung Phil. 3.9 in comparison of Christ These
1.13 where he interprets the loins to be the mind the thoughts gird up the otns of â—our mind and that it is with design of readiness as here is plain by the Contexe that to have the mind the thoughts well fixed is intended here And the Apostle in this kind of speaking doth allude to those loose Garments used in those times and places which garments when they were to travel they girded up close to them otâ—erwise they would have much â—indered them in their march The Second Circumstance in order to readineâ— is their lights burning alluding still to travellers it the night who when they were reckoned to be ready had not only the loins girt but stood with â— light burning in their hand which the foolish Virgins were short in Now these two Circumstances of loins girt and lights burning take in the whole of the readiness for Christ The loins girt take in the whole of the inward man the mind and heart answering to the vessel in our Context The Second relating to the whole of conversation outward and this latter answers to the Lamp it our Context Of each of these a few words First Of our thoughts what is it to have ouâ— thoughts chus girded up First When our thoughts are fixed upon Christ for acceptance in that day of his appearance that though Christ came as a Bridegroom yet it is of his admirable grace that he accepts of us to be his spouse This was the Faith of holy St. Paul Phil. 3.20 Though his conversation was in Heaven yet he looks for Christ his Saviour not his own righteousness which he undervalueth in that Chapter greatly Thus he exhorts Saints to be looking for Christ Titus 2.13 our Saviour Jesus Christ Secondly A mind girded up is sixed in contemplation of that glory that shall be brought to them at this day of Christs appearing see 1 Pet. 1.13 Thirdly if thy mâ—nd be girt up it is drawn forth in praising God and rejoycing in the hope of this day of Christs appearing 2 Pet. 3.14 Fourthly Thoughts girded up are humble low thoughts not high or listed up thoughts of our own selves Rom. 12.16 Not thinking high The Second Part of Christs directions relates to the conversation to manwards to hold forth light in our places There are five or six Circumstances in a Christians conversation that give light First In good works Charity and alms liberality to the poor which the Church of Rome takes to be the Oyl in our Text and which the wise Virgins had and the foolish wanted I must acknowledge according to the sequel of this Chapter in the third parable there seems to be some ground for them so to judge see ver 35 36. for I was an hungry and ye gave me meat gives them admission to this glory But I shall not insist upon these Scriptures that seem to favour that opinion I shall only desire you to read three or four Scriptures to the purpose see Luk. 16.9 And I saâ— unto you make you friends of the mammon of unrighteousness that when you fail they may receive you into everlasting habitations Luk. 12.33 Sell that you have give alms provide your selves bags that wax not old a treasure in heaven that fails not read Tim. 6.17 18. read the words and counsel of Christ Mat. 5.16 Let your light so shine before men that they seeing your good works may glorifie your Father which is in Heaven From all which places we may gather that Charity and good works is a way wherein Christians have their lights burning Secondly Our lights burn or shine in holding forth the truths of Jesus Christ and the Gospel as opportunity affords it self to us This is that the Apostle calls for from the Philippians Phil. 2.15 16. this is called for to this â—nd that they might shine as lights in the world Thirdly That wherein our lights shine is in a circumspect observation of our duties in our particular relations every one hath his particular work Husbands Wives Masters Servants Parents Children and each in their places do either guidâ— or stumble others by their walking this carefuâ— walking herein will not only keep the name of God from being dishonoured and blasphemed 1 â—im 6.1 but will be a great means to adorn and beautify the Profession 2 Tit. 10. Fourthly Our lights do shine fourth in ouâ— just righteous and faithful dealings with men to be blameless harmless to keep promises and do to others as we would have them do to us the wanâ— hereof hath in all ages rendred Christians dark noâ— light Fifthly Our lights should shine forth in out words there is much light held forth this way as we may gather from Eph. 4.5 Sixthly Moderation in all our injoyments eating drinking cloathing as to joy and sorrow towards Relations this doth demonstrate a Person rightly waiting for Christ those who are waiting for Christ must not exâ—â—ed in these things as the old World and Sodom â—id spoken of Math. 24 Luk. 14. see also 1 Cor. 7.29 this is required as the time is short and they wairing for Christ As to the proof of this Doctrine I shall name but two Scriptures Math. 24.44 Be ye therefore ready so Luk. 12.40 Be ye also ready for the Son of Man cometh in a day when ye looâ— not for him But why doth our Lord require this readiness I answer in general for our good and the equity of it First We must be ready from consideration of the suddain and swift coming of our Lord Mala. 3.2 The Lord shall suddenly come to his Temple Mark 13.36 â—est coming suddenly he find you sleeping 1 Cor. 15.46 He comes in the twinkling of an eye Second Reason Because none but those ready can stand before him in that day see Mala. 3.2 Esa 33.15 We read of a certain Creature who if he seeth a man before the man seeth him it is deadly it is true in this case for if we are not waiting for Christ and ready for him at his coming it is deadly for Christ to come at unawares or when you look not for him is very dangerous Third Reason Christ may well expect from the time he gives to make ready and he expects an improvement of time according to time given as he did of â—ezebel Rev. 2.21 Fourth Reason Jesus Christ may rationally expect his should be ready because he hath at his own charge allowed her where with to be ready as Rev. 19.8 To her was granted or given that she should be arrayed Fifth Reason Jesus Christ himself is ready with all his provision as appears from his declaration Math. 22.17 All things are ready Sixth Reason There is no one thing wherein we shew our love to Christ more than in being ready and rather waiting for him than Christ for thee I shall close this with a word of Use First Vse Be exhorted to make ready for him have nothing to do when Christ comes whether by death to thee or in Person Consider it
proper Servants to them he commits his goods 4 Doct. That Christs intrustments with such hiâ— Servants are very great and weighty set out bâ— Talents five times 187 to one Servant twice 18 to a Second once 187 to the lowest called according to the Greek his substance or goods 5 Doct. That there are left by Christ in his houâ— sufficient gifts and abilities for the effectual carrying on and management of his affairs in his housâ— in his absence Though Christ be in Heaven yeâ— he is greatly concerned as to his house on Earth that his trade and business be well managed theâ— is no want of means in order to the compleating his work 6 Doct. That every Persons gifts and abilitiâ— from Christ are not the same though Christ own Servants some are intrusted more some less some twice as much as others this may not be a ground of discouragement to Persons so intrusted 7 Doct. In giving gifts Christ hath an eye to Persons abilities it is said to every man according to their abilities some cannot use or manage what others can the Porter had not the same abilities as the Steward or Ruler of the Family 8 Doct. The whole concerns of Christ in the World are committed into the handâ— of Christs own Servants resident in his house or Church would you trade for Christ or Glory apply your selves to his house there are his Correspondents If any have Ears to hear let them hear what the Spirit saith unto the Churches 9 Doct. The very highest Christians stock in heavenly affairs is not their own it is but lent by Christ therefore they have no cause to boast as if they had not received it therefore Christ is but said â—o receive his Own with Vsury ver 27. it is his own and the product of his own 10 Doct. That Jesus Christ upon this Journey reposeth great trust in his Servants no sooner had Christ committed his substance to his Servants but straightway took his Journey he is so satisfied in what he hath done Now I might speak distinctly to each of these Doctrines and indeed they are all very well worth our consideration but I study brevity therefore I shall speak two words First One to Christ's House Secondly One word to those who are not yet of Christs house But before I come to speak particularly to these let me Answer one Question Who or what people are Christ's house here on earth Answ Baptized Believers are Christs house they were those with whom he left his orders with when he went away and must needs be so so still and it is strange any should question this truth were not all Christs Servants brought into his house this way Is not this Christs Law to all his Servants Read but seriously the proceedings of Christs own Servants immediately after the Master was gone Act. 2.47 by Baptism The Lord added to his Church daily such as should be saved and who hath had power from Christ since to alter this his way But I design brevity As an exposition I shall only speak a few words by way of Use to the whole of the former Doctrines Vse First To Christs house consider that though your Master be in Heaven yet his Eye is over you continually he searcheth the heart and tryeth the reins of his Churches therefore dâ— all things in his house in his fear Secondly Do all in his name by his poweâ— and authority in his house Do not all the Miâ—â—sters or Servants in the furthest part of this King Dominions act in his name in what they doâ— and it is as powerful and binding as if he did 〈◊〉 himself in Person even so whatever Christs Seâ—vants do according to their Commission he owâ—eth it and it is as if he had done it himself seâ— Math. 18. about Excommunication it is bounâ— in Heaven Thirdly Receive all your rules orders and directions in the management of the affairs in hiâ— house from his orders left with you for though he is at a great distance the house is his he is you Master and Lord and head of his Church Fourthly Let every one in Christ's house observe their work stand where Christ hath set them be subject to those whom Christ hath given authority for he hath given authority to his Servant Mark 13. Some are made rulers to give the reâ— their Meat in due season and in disobeying theâ— in lawful Commands you disobey Christ Math. 10.40 He that receiveth you receiveth mâ— and he that rejecteth Christs Servants in place rejecteth him 2 Vse To those not yet of Christs house First Have a special care of slighting Christâ— house or Servants because the Master is not with them all slights and injuries to them is taken as iâ— to their Master and highly provoking to him Secondly If you would know any thing concerning the mind of Christ repair to his house he hath left his mind there and thither he sends aâ— that want instructions and help heaven-ward see in the business of Saul though Christ spoke from heaven to him Act. 9. he doth not direct him from thence in particular but sendeth him to the City to receive directions from Ananias and sends Ananias to Saul so it was in the case of Cornelius Act. 10. Christ sends him to St. Peter that he might receive directions from him not now from the Master but the Servants belonging to the house 3 Vse Know this that what rules and orders Christ gave to and left with his Church is for the whole time of his absence and he looks to find his house in the same order he left it in when he went away therefore in the two great Ordinances of the Gospel Baptism and the Lords Supper we find their Period at Christs return at the end of the World Math. 28.20 I am with you in Baptizing to the end of the World 1 Cor. 11.26 Ye remember the Lords death till he come the Church and house of Christ hath its being in all Ages Eph. 3.21 therefore if you have an Ear to hear you are to hear what the Spirit saith to the Church in this day as well as formerly in that day immediately after his Ascension to Heaven know this that all the visible power that Christ hath in the World at this day is only that power he hath in his Church and know also whatever you may think that the Church is the only receptacle of Persons in order to happiness and glory hereafter Christ gathers from thence those that shall be eternally rewarded and enter into their Masters Joy well Christ is yet upon his Journey but his return draws near So I have briefly done with the 14 and 15 Verses We now come to verse 16. Then he that haâ—â— received the five Talents went and traded with thâ— same and made them other five Talents 17. verse And likewise he that received two gained also other tuâ— 18. verse But he that received one went and diggeâ— in the earth and hid his Lords money
Congression or gathering that will be unto Him and before His Throne a this His second Coming exprest by a figure All Nations 3. We have the curious and exact Segregation and strict Division that CHRIST will make of this vast number into two Parts Sheep and Goats 4. We have the Examination Tryal and final Sentence upon both Numbers according to their Works That which lieth first in order before us is the first of these Heads which is a third Relation of Christ's second Coming We had two before in this Chapter first His Coming under the capacity of a Bridegroom Secondly as a Lord or Nobleman and here as a glorious King on his Throne Now we have in this Relation of Christ's second Coming four Circumstances considerable 1. The Capacity that He then comes in which is as Son of man 2. The Glory He shall come in here called emphatically His Glory 3. The great Attendants He shall have in this day all the Holy Angels 4. That in this Appearance of His He shall place Himself upon a Glorious Throne Of these briefly in order 1. He comes as Son of man which is not an empty Epithet Jesus Christ is near an hundred times in Scripture stiled Son of man not half so many Son of God and as often is this title applied to him upon his second Coming as upon any other account See Mat. 16.27 28. Luke 18. chap. 19. chap. 22. 21.27 36 and many times more So it is plain that when Christ comes again He comes as Son of Man That Jesus Christ shall assume this Nâ—me with respect to this day of His Coming is so plain that it is needless to multiply Scriptures to prove it But that which will be more needful to insist upon is to enquire Why it may be thought he doth so often render himself under this capacity First He is stiled Son of man to shew the property and reality of his Person Son of Man and Man is the same That He shall come as a Man in this day see Act. 17.31 He shall judge the World by that Man whom he hath appointed Here he is called a Man who in our Text is called Son of Man Christ would have us know that in all His Oâ—â—ices to us ward He is and acts in them as the Son of Man as a Man in his Preaching and Conversing on Earth In His Death a Man In His Resurrection a real Man Act. 24. Feel me saith Christ a Spirit hath not flesh and bones as ye see me have Joh. 20. Act. 7.56 Stephen saw Him so I see the Son of Man standing on the right hand of God in His Mediatorship 1 Tim. 2.5 There is one Mediator the man Christ Jesus In His coming again He is a real Man therefore it is recorded as to His Coming Rev. 1.7 Every Eye shal see Him So that He may well by himself be stiled Man or Son of Man So Daniel foreâ—aw Him in a Vision of His second Coming Dan. 7.13 He shal appear as the Son of Man that is real substantial Man 2dly He is called Son of Man to set out the foundation of his Exaltation which was founded in his great Humility For Son of Man is a title of dimâ—â—t on a lessening title an â—pâ—het to set ouâ— Meanness Lowness That it is often used see Num. 23.19 God is not a Man that he should lie where it is used by way of dimmution So it is used Job 26.6 Son of man which is a worm So Psal 8. Whâ— is Man or the Son of Man Ezekiel is near an hundred times called the Son of Man and as the judgment of the Learned is it was to humble him Ezekiel was a Man wrapt up in the Visions of God and he might be apt to think of himself above a Man he lived so much in Heaven as that he might be ready to think he was above the Earth and not of the Earth therefore God in this stile minds him often of his original Son of Man It is recorded of some proud men who would derive their pedegree from the Gods or from the Stars as Alexander the Great would be called the Son of Jupiter the Son of the Sun he did think it below him to be call'd Son of Man In our Lord 's stiling himself Son of Man He bears in his mind his former low estate which gave Him a right to this his Glory as the Apostle in Phil. 2.5 lays the foundation of Christ's Glory in his Humiliation and we have an eminent place to this purpose Joh 5.27 And â—ath given him Authority to execute Judgment because he is the Son of Man This gives Him right to this his Glory 3dly Son of Man to set out the suitableness of Christ to have converse and followship with Men which makes society with Him very desirous and the contrary very burdensom Therefore Israel begg'd of God not to speak Himself in his Glory but to speak unto them by a Man like themselves and it was reckoned a mercy to them when God did so condescend to them in it Deut. 11. We are Sons of Men therefore cannot be capable of communion with the Son of God 4thly Son of Man to shew that he shall be glorisied in the same body that he suffered in as his visage was more marred than any Isa 52. so his visage shall be more glorious Christ shall have a glorious Body Phil. 3. this was figured out in the Transfiguration Mat. 16. 5thly Son of Man as he is the second Adam so called 1 Cor. 15. By Man came Death by Man came the Resurrection of the Dead Christ triumphs and is victorious conquers and recovers all that the first man lost These Circumstances considered it is not an empty title when Christ calleth himself in his second Coming Son of Man The use of this Consideration Use Doth Christ appear as Son of Man or real Manâ— Then this may serve for instruction against those vaâ—â— and airy imaginary Conceits as to Christ's Coming Many that conceit his coming only in the Spirit anâ— invisible do not take notice that he is Son of Man iâ— this his glorious Coming This Doctrine however understood in our dayes is a feeding nourishing Doctrine Christ teacheth his Disciples to eat haâ— Flesh and drink his Blood Joh. 6.51 to 58. which in effect is to have our Faith conversant upon the reality of Christ that he had Flesh and Blood as we Qu. But how doth this nourish I ans It informs us and satisfieth us that Christ took and carries our nature on him Heb. 2.16 17. See how the Apostle applies this Consideration as nourishment to the Hebrew-Church 2. Christ by this assuming our Nature puts himself into a capacity to be a Sacrifice for us as St. Peter speaks 1 Pet. 2.24 He bare our sins in his own Body on the Tree Heb. 10. A Body hast thou prepared me Christ overcame as Son of Man both the World and the Devil This may be a ground
called the Throne of God's Holiness and Glory Isa 63.15 And we reade of several Heavens 1. The Cloudy-Heavens the Air up to the Moon 2. The Planetary-Heavens where the Stars are And we reade of a third callâ—â— the Heaven of Heavens 1 King 8.27 or the third Heaven which is that Heaven St. Paul speaks of 2 〈◊〉 â— 2 there called the third Heaven Secondly We reade of another Throne pitcht in Heaven of a lower or middle Heaven or Region this we understand is spoken of Dan. 7.8 where it is said one sate like the Son of Man This Throne was shewed to John Rev. 4. about which Throne the twenty four Elders and four living ones are and the Lamb in the midst of it This Throne shall appear when the lower Heavens shall depart as a Scrowl Rev. 6. On this Throne Christ sits called the Lamb and this answers to what the Prophet Isaiah foresaw chap. 26. unto which the Lord descends out of his Place that is from his former and proper Place for the Father attends Christ to this his Throne therefore it is said of the Faithful Him will I confess before my Father and his Angels In this day when Christ is on his Throne the Prophecy of Zachary shal be fulfilled Zech. 9.14 In that day the Lord shall be seen above or over them The first of these Thrones is invisible 1 Tim. 6.16 dwelling in the Light which no man can approach unto whom no man hath seen or can see The second is the Throne unto which the Man-child is caught Rev. 12. We reade of a third Throne pitcht in Jerusalem answering to the Throne of David in Zion as is plain 2 Sam. 5.7 with 1 Chron. 11.5 Psal 2. a Prophecy of Christ Yet have I set my King upon my Holy-Hill of Zion literally understood and must make good God's Promise unto him repeated Luke 1.32 The Lord God shall give unto Him the Throne of his Father David which was prophesied Isa 24.23 He shall reign in Jerusalem in Mount-Zion This removing-place by Christ to the second of these Thrones will be a heart-amazing sight see Mat. 24.30 it shall make all the Kindreds of the Earth mourn Rev. 1.7 The first of these Thrones is JEHOVAH's alone the second is the Father's and Christ's together the third shall be Christ's alone when all Judgment is committed to the Son and on this third Throne the Saints shall also sit judging the World 1 Cor. 6. Now the great Question will be which of these three Thrones is intended in our Text Herein I do only humbly offer my thoughts with submission not to imposâ— upon any I am indâ—ned to believe that the second Throne in the lower Heavens must be intended here and I offer my Reasons that do induce me so to think 1. Because this is the Throne about which the innumerable multitudes of Angels do attend according to our Text as is plain Rev. 5.11 as also chap. 7.11 all the Angels stand about this Throne 2. Because this Throne 〈◊〉 our Text is the Throne before which the Saints and Faithful must be judged and therefore not that Throne on which they shâ—ll sit with Christ to judg the World for that Christ must reside some considerable time on this Throne is plain from the work done whilst he is there namely first the Battel sought there between Michael and his Angels and the Dragon and his which we read of Rev. 12.7 2dly Whilst there raising the dead Saints 3dly Converting the Jews which will not be done till Christ is seen there at Christ's sitting there on this Throne Satan is cast down being dispossest then of his Principalities who before was Prince of the Air. 4thly Christ's Appearance and Christ's Throne are contemporary they are at the same time the Scripture makes no difference in them as St. Paul takes for granted 2 Tim. 4.1 Now this we know that his Appearance is in the Clouds first no sooner doth Christ appear but he is on his Throne so it is in our Text Then shall he sit on the Throne of his Glory But I shall wind up all with one word of Use and Comfort to the Righteous Oh admire the unspeakable blessed state of those who shall stand blameless before this Throne of his Glory there will be some preserved without fault before this Throne Jude 24 Rev. 14.5 of which sort are all the wise Virgins v. 4. they are Virgins v. 5. and in their mouth was found no guile for they are without fault before the Throne of God We now proceed to ver 32 33. And before Him shall be gathered all Nations and He shall separate them one from another as a Shepherd divideth his Sheep from the Goats and He shall set the Sheep on his right hand but the Goats on the left In these two verses we have two of those four heads propounded to be spoken unto in order to the close of this Parable First The great Convention or gathering together that shall be at this his Appearance and the one set out by a Figure All Nations Secondly The strict and exact Segregation or Division that Christ will make between them He will divide the Sheep from the Goats Now in handling these two Uses my principal work will lie in Explication and Application In my Explication I shall enquire into these six Particulars 1. Who is the Judge on this Throne because it is said here before Him 2. Who are here to be understood by all Nations 3. Whereunto shall this Gathering be 4. What is to be understood by this Separation or Division 5. Why Sheep and Goats 6. What may here be understood by right and left hand 1. The Judge here will readily be granted to bâ— the Son of Man and Son of God Jesus Christ alone we reade of none but Him in this Judgment oâ—e Context doth clearly grant it and the Apostle seems so to understand it Rom. 14.10 We must all stand before the Judgement-Seat of Christ. 2 Tim. 4. He shall judge the quick and the dead at his Appearing Christ is the alone Judge on this Throne unto whom Judgment is committed of whom John speaks Rev. 4.8 who was is and is to come which doth relate to Jesus Christ But the chief circumstance to be enquired into is Who are these All Nations From these words most have gathered that the latter end of this Chapter speaks of the General Judgment and they so take it because till of late few understood the order of the Resurrection but thought that all good and bad Saints so professing and Sinners shall rise at one and the same time not minding what St. Paul speaks 1 Cor. 15.23 or what Sr. John says Rev. 20. But to the words the Worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes Gentes here translated All Nations bear a threefold acceptation 1. Sometimes Gentiles or Greeks in opposition to Jews 2. Sometimes the same word or the word which hath affinity with it in the Hebrew is
people 1 Cor. 29.14 All things 〈◊〉 of thee and of thine own have we given thee And whereas many are apt to Judg that this Paâ— doth incourage man to trust to his own righteouness I Answer That our own righteousness must suâ—pose a righteousness without faith or distinct 〈◊〉 faith and that trusted in without an eye to Christ and his righteousness but know this that there in righteousness called the Righteousness of Saints and this Righteousness of Saints upon true and right beses hath an honourable esteem with Christ Rev. 19.8 the white linnen is the righteousness of Saints and John saith he that doth righteousness is righteous â— he is righteous Now because this part seems to border upon the former I shall leave but a brief word of application unto it and that is this That God 〈◊〉 no respecter of persons according to Acts 19.35 that is a certain truth which we ought to receive Now herein doth God clear himself from respect of persons in that he doth dispense to each person according to his works Part. 2. From hence we may take great incouragement to righteousness and holiness Study what St. Paul speaks 1 Cor. 15.58 Your labour is not is vain in the Lord. Part. 3. The Consideration of this part may be 〈◊〉 means to caution persons against sin because thou shalt be certain to receive according to thy works Part. 4. And the main is drawn from the reason â—here given by Christ which doth center in Charity the Part was this That Mercy Charity and Almes extended to Christs true brethren whilst here on earth is above all services acceptable to God and brings in greatest profit to a person at Christs appearance these services of Charity are superintendent above all other services whatsoever in Christians This part is sounded upon 3 Circumstances in this Text First we have the gracâ— of Charity only made mention of by Christ at this day therefore it must needs be mighty acceptable to him Secondly we have Christs favourable aspect and amicable Countenance on these thereupon Thirdly The Kingdom is received upon this very ground Almes and Charity Distribution to the poor is compared to Sowing 2 Cor. 9. which doth naturally produce increase it is a casting seed into the earth or as Solomon upon the waters In handling this part I shall speak to these five heads a few words First prove the Point in both parts the acceptance to God and profit to our selves Secondly shew the nature and root of our Alms and Charity in order to this end Thirdly offer some Scripture-Reasons why it is so Fourthly speak something to the Subjects of our Charity Fifthly make some use of the whole 1. That Charity is so acceptable to God when rightly performed See James 28. this is Called pure religion and undefiled before God or in his right this is pure Religion or the highest Reâ—â—gion 2. This is Called good Works Works of Chaâ—â— above all works are Called good Works they most 〈◊〉 all resemble God who is good to all That they aâ—â— called good works see Acts 9.16 spoken of Dorcâ— who the text saith was full of good works 1 Timâ— But which becomes women professing Godliness 〈◊〉 good works Heb. 13. But to do good and to distribute forget not for with such sacrifices God is 〈◊〉 pleased 3. The person found in the services is in Scripture called a good person Psal 112. a good man he 〈◊〉 called that is found in it 4. This service is very acceptable from those impâ—tations put upon it see Luke 11.41 But rather give almes of such things as you have and behold all thing are clean unto you It appears to be of a cleaning nature Moreover it bespeaks God to be his friend it is a pregnant place which we have Luke 16.9 Maks to your selves friends of the mammon of unrighteousness it makes God thy friend after death if it be performed from a right root 5 It appears to be acceptable in that the Lord bears those works in mind Heb. 6. God is not forgetful of your work and labour of Love shewed to his name is that you have ministred to the Saints and do Minister 6. These services appear to be an acceptable service to God because he doth declare that he loves a cheerful giver 2 Cor. 9. It is said of Cornelius that his prayers and his almes were come up in remembrance before God Acts 10. We have an eminent place Phil. 4.18 but I have all abound and I am full having received of Epaphroditus the things which were sent from you an Odour of a sweet smell a Sacrifice acceptable well pleasing to God 2ly Charity is not only pleasing to God but it is profitable to our selves 1. Here 2. Hereafter at Christ's coming 1. It is profitable here many Mercies are promised here See the singular favour shewed from God to Abimelech Jer. 39.17 18. foreshewing favour to Jeremiah when he was in the Dungeon he shall be delivered in the day of God's judgments for that reason So we have it Psal 41. He that remembreth the poor shall have many Mercies in this life preservation in sickness and deliverance from death strengthning upon the bed of languishing God will make all his bed in his sickness If these be the Qualifications God will not deliver him to the will of his enemies Oh the many merciful Promises a charitable person is under at present therefore saith Solomon Eccl. 11.2 Give a portion to seven and to eight for thou knowest not what evil shall be in the Earth that is to say that so thou mayest have mercy in an evil day See what a special present priviledg belongs to such Psal 112. Such a one shall not be afraid of evil tidings these Mercies he shall receive from God as tokens of his acceptance he shall procure the love and esteem of Men at present Oh how is a charitable person in the affections of persons the Apostle saith Rom. 5. That for a good man some would even dare to dye that is a charitable man he is so in the affections of men These are Priviledges here But 2ly Hereafter it is profitable according to our Text there is a profit Eccles 11.1 After many dayes thou shalt find it that is afteâ— this life these in the Text and Parable after many dayes shall find Psal 112. Such a one as hath dispersed to the poor his righteousness endures for ever Matth. 6. God shall reward him openly Luke 12.33 Sell the you have and give Alms provide your selves Baggâ— which wax not old Treasures in Heaven that 〈◊〉 not where no thief approacheth nor moth corrupteth 2. Cor. 9.6 But this I say he which soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully 1 Tim. 6.17 18 19. charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy that they do good that
not there shall fall into this Lake Rev. 20. last But how shall I know that may some say First Are your names recorded in the Church of God as those Phil. 4. of whom St. Paul speaks Secondly Are you assistant in the Gospel as they were Thirdly Do you make it your business to mortifie every lust even your own iniquity according to Mark. 9. from 43. to 48. those that escape are of these There are five Circumstances considerable in these verses First That there is a certain torment else Christ would not have made it an argument of it Secondly The torment must be great the deliverance from which is profitably purchased with such loss and torments as cutting off and plucking out Thirdly There is a connaturality between persons and their own iniquity eyes hand foot Fourthly It is very difficult and hard Service to escape Hell to cut off and pluck out especially to do it himself to himself Fifthly Notwithstanding so hard yet it must be done else we cannot escape Hell torment So much we have in this Mark 9.43 to 49. It is a matter of great concernment to know how the case stands with us in this matter Now if upon examination we find upon true and solid grounds that we have some good hope through grace to avoid this place and state of torment oh what ground of unspeakable joy is here to a poor Soul there is more cause of joy in this than can be from casting out of Devils and doing mighty works That is not a sufficient ground of joy this is See Luk. 10.20 But if upon examination you want this hope remember what is in the Parable said to Dives Luk. 16. They have Moses and the Prophets make use of the word of God that is the only means to come to avoid this place of torment I now proceed to the fifth Doctrine observed viz. That the pains and punishment of Hypocrites and unbelievers are endless and eternal As they are not tolerable so not terminable The truth of this Doctrine is plain from the constant language of old and new Testament The fire is everlasting eternal unquenchable This is the Scripture language I need have said nothing to this Doctrine were it not that we are fallen into such a day wherein persons do study to avoid the force of those Scriptures which are of most concernment to consider of Therefore that which I shall chiefly indeavour as to this Doctrine is First To strengthen this Doctrine from Scripture arguments Secondly Answer some objections made against it Thirdly Give a Second sort of Testimony to this truth Fourthly Make some Use of the whole 1. Consider the Testimony of Scripture Mat. 3.12 He shall burn up the chaff with unquenchable fire This fire is called everlasting fire Mat. 18. Hell fire and eternal fire are taken one for another in Scripture it is not Hell fire except it be eternal no fire is eternal but Hell fire It is called eternal damnation Mar. 3.29 But I will give you one place in the Room of many that sets it forth to be endless Mar. 9.43 to 48. where we have this fire five times called unquenchable and three times the worm that never dieth Certainly there is more than ordinary in this that our Lord who is never guilty of Tautologies or making vain repetitions should so often reiterate this word not quenched not quenched five times over There is a just cause of repetition and by this reiteration First We may learn the certainty of this truth As in other cases in Scripture when things are doubled in Scripture it is to shew the certainty Secondly This truth so reiterated was not only a truth but a truth that lay much upon Christs heart this eternity of torment lay much upon Christs heart he was much affected with it And Thirdly Christ would fain affect his Disciples also with it Fourthly Whereas our Lord adds this three times the worm that never dyeth we are instructed in these two things First That the severity of the punishment it self is endless Secondly That the creature in this fire is eternal and endless that he shall not be annihilated in it or consumed to nothing and so an end of his torment as to himself By the fire is understood the punishment it self by the worm must be understood the person himself The truth of this Doctrine is yet further confirmed from what the Apostle speaketh to the Thessalonians 1 Thes 8.9 Who shall be punished with everlasting perdition from the presence of God and the glory of his power The same is farther confirmed Rev. 14.19 20. The smoak of their torments ascended up for ever and ever Now our Lord is greatly desirous that persons might take warning and be awakened before they come into this gulf with Dives It is said he lift up his eyes being in torment he was not awake till he came there irrecoverably Therefore our Lord beats so long upon this string the danger is very great and persons greatly secure Object But it is objected against this truth by our Critical Age that ever and everlasting have an end yea ever and ever and they urge Jer. 7.7 when God tells Israel that they shall dwell in the Land for ever see ch 25.5 yet say they this is endless I Answ As Canaan was a type of that rest which remains to the people of God Heb. 4. so it is for ever and ever putting their present and future estate together makes it ever and ever Secondly I Answ That although ever and ever have an end in some cases yet it cannot be always so understood As for instance when it relates to the eternity of God when God is called the eternal and everlasting God and where it is said he raigns for ever and ever I hope the objector will not say that God and his government is to terminate So that ever and ever in that case cannot have an end neither will it I hope be thought that the joy and happiness of the righteous shall have an end which yet if ever and everlasting have an end lyeth in danger to have an end also So that in our understandings of these speakings of the Spirit of God we must diligently observe the scope of the place and thing spoken of that must guide us in our understandings And then it will not appear that what is spoken as to the punishment of the Reprobate is temporal but eternal Some will urge what the Apostle Jude speaks of the punishment of Sodom to weaken our position who it is said suffered the vengeance of eternal fire To which I answer That punishment might be called eternal from these considerations First From the perfection of it Secondly From the continuance of the burning as it is reported throughout all Ages unto this day Thirdly From the nature of it or rather the matter of it it was fire and Brimstone and that from Heaven and so of the same nature as Hell fire shall be Fourthly