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
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
to proceed therefore I shall touch them very briefly 1. That Christ in this his Day is a King will be easily granted the Prophecies are full to that purpose Psal 2. My King Psal 21. Psal 24. Isa 32.12 Zech. 9. chap. 14.9 Matth. 22. the King came in to see the guests And this is considerable that Christ is not then an ordinary King but a Monarchical King over all the Earth Zech. 14.5 He shall reign from Sea to Sea from the River to the end of the Earth Prophecy and Promise Isa 53.12 Greatest strength Rev. 17. chap. 19. King of Kings and Lord of Lords not only King of Saints but King of Nations There are two things considerable in this Royalty of Christ 1. His Immeâ— Power 2. His transcendent Glory 1. His bâ— mense Power as you have it before He is a Mâ— narchical King having 〈◊〉 Power in Heavâ—â— aâ—â— Earth given him by his Father at his Resurrectâ—â— and now actually received into Poâ—ession in this hâ— season Power over Dâ—vils over Men all must 〈◊〉 to him in Heaven and in Earth 2dly 〈◊〉 this 〈◊〉 Christ shall have transcendent Glory Solomon 〈◊〉 his Glory was but a weak Type oâ— Christs â—â—â—ry therefore it is prophesied Isa 33. the Righteous she see the King in his Glory Psal 24. I shall speak a word or two by way of Application to this Part and first to them on the right hand thâ— Flock of Christ by way of Admiration Will nâ—â— this be a choice and unspeakable Priviledge to a pâ—â— soul to enjoy a smile an amicable loving Countenanâ— and Respect full Satisfaction from Him when Heâ— in this Immense Power and transcendent Glory what think you of it But 2dly a word to those on the left hand Oâ— the Dâ—ead the Terror that will be in a frown in a sharp rebuke withâ—ire and wrath in the face from Christ in that day it struck the man dumb the first word Mat. 22. Consider of that also 3dly These things being so is it not all our concerns to make peace with him in time whilst he is a Lamb before this day come Kiss the Son I must but touch them Part 2. That God the Father is the great Agent in Mant Salvation These are the blessed of the Father unto whom Christ â—ere speaks Christ doth but confirm what was done before by the Father unto whom he here speaks That the Father is the great Agent and first mover in mans eternal Salvation is plain if we observe these 〈◊〉 in circumstances 1. He promosâ—th Christ to come and that freely Gen. 3. as we find in the Prepâ—ers all along 2. He gives and sends Christ John 3.17 He so loved the World that he gave his only begotten Son Gal. 4. God sent his Son 3. The Father invites and draws to Christ John 6.44 None come to him except the Father draw him 4. The Father sends the Spirit Act. 1. it is the promise of the Father as also Joh. 14.26 the Comforter whom the Father will send 5. The Father converts and begets Ephes 1. 6. The Father makes fit and prepares for Glory makes meet for the Inheritance Ephes 1.12 13. 7. He is said to save us mans Salvation is attributed to him Tit. 3.4 2 Tim. 1 9. who hath saved us 8. The Father gives the Kingdom even this reward in the Text according to Luke 12.32 Fear not little Flock it is your Fathers good pleasure to give you the Kingdom And all this God doth from the root of render love dwelling in him therefore saith Christ John 16.27 For the Father himself loveth you Vse 1. O then what an unspeakable unimaginable Love doth appear from God to man to these Considerations and the time of it doth much aggravate it according to Rom. 5. When we were enemies It might well be said oâ— John that God is Love 2. If this he so then men are taught unto whom to attribute their Salvation not to themselves We say with Paul Eph. 2.8 9. We are saved by Grace by the gift of God not of Works The Scriptures are full to this purpose see unto whom the Apostle a tributes his Salvation Eph. 1.3 Blessed be the Gâ— and Father who hath blessed us So Col. 1.3 We giâ—â— thanks to the God and Father of Jesus Christ for 〈◊〉 hope of Glory 2 Thes 2.13 We are bound to bleâ— God who hath from the beginning chosen you 1 Pet. 1.3 Blessed be the God and Father of our Lâ—â— Jesus Christ who according to his abundant Mercy haâ— begotten us Part 3. That Christ in his Appellations and Congratulations to the Righteous doth manifest much sweetxess aâ—â— fulness of affection Christ crowns his Saints wid alacrity and cheerfulness as we have heard in the explication The Antients are of opinion that wheâ— the Salutation was given by Laban to Isaac's Servant and from Abimelech to Isaac and in such cases it was exprest with much alacrity and smiling loving appearance And that our Lord doth manifest in these words much affection we need not question who went so readily and freely to die for them and whose love conveyed him forth with such strong desires to sup with them before he went John 13.1 Having loved his own he loved them unto death Luk. 22.15 with desire The consideration of this his love manifested in his going away may easily satisfie us that in this his coming again there will be an amicable joyful meeting therefore this coming of his is set out by a Marriage in this Chapter which is a loving and joyful meeting We have a precious Prophesie relating to this day Heb. 3.17 The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will vest in his love he will joy over thee with singing The like Prophesie we have Esa 53.11 He shall see the gravel of his soul and shall be satisfied or as the words may be read Joyfully refresht So the word is used Job 38.27 as rain refresh the Earth making it look merrily And this appearance of Christ doth well suit with what Christ promises Luk. 12.37 He will come forth and serve them as Bridegrooms used to do in some Countries Christ is the Patron of the Saints Crown and doth it Joyfully The reason why Christ doth so jâ—yfully crown his righteous Servants is 1st The sweetness and goodness of his Nature who though they receive all from him yet loves them for his own Graces 2dly From that sympathy that is between Christ and those that are righteous Psal 11. the Righteous Lord loveth Righteousness This consideration may inform us of that unspeakable difference which shall be in this day between the face of Christ towards the wicked and the righteous he speaks to the one in his wrath Psal 2. and to the other in his loving-kindness Oh the face of Christ will be set against the wicked he will in that day despise their image Psal 73.20 3dly This should provoke the Righteous to
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
reject them with a Depart I know you not My dear and Christian Friends who are entred into the race and are aiming at the Crown so run that ye may obtain it is not every running will serve neither is it the best of running will serve if not persevered in to the end the Galatians did run well yet ceast too soon the very best of Professors had need to set these awakening considerations before their Eyes in this back sliding sleeping slumbring day wherein the best of Virgins if not fallen into a dead sleep yet they slumber they all slumbred and slept and let the consideration of the miscarrying of the former Churches awaken us in time What became of the seven Churches of Asia and the former Apostolical Churches is not their Glory laid in the dust long ago Now as formality without life and power was the very thing that prepared the Church of the Jews Gods circumcised Church for casting out of his presence as a dead Carcase so the same formality was the ruin of these first Churches as we may perceive For this is a certain truth that by how much the nearer any sort of Persons come to God in his worship and yet live not up to it it doth provoke God to the most severe proceedings against such as for example Nadab and Abihu Levit. 10. Ananias and Saphira Act. 5. and many more there is enough in this Chapter so awaken us to consider Persons so near to Christ having such boldness and confidence yet not known by him To consider what a close mixture here is between these persons all as it were of one Society of one Family Christs own Sevants of one Flock till Christ severs them Now our Lords great design in these Parables is upon pain of eternal miscarriage and disappointment to provoke industry and faithfulness in all Christs Talents and intrustments and that from a right root that we may plainly gather if we observe Therefore have a special care of sloth and negligence in Christs service that is greatly distasteful to him and consider my Friends that there is no one grace more acceptable to Christ and conducing more to future profit than Charity and Almes to the Poor those whom Christ hath intrusted with the Talent of this Worlds goods as Stewards he expects should as need require dispense them in his house see how Christ takes it in this Chapter ver 35. For I was an hungry and ye gave me meat thirsty and ye gave me drink naked and ye cloathed me Christ takes it as done to his own person and is pleased to found their blessedness upon that foundation if any omission in these near to Christ renders them Goats it is that they had not fed nor cloathed Christ in his Brethren or members If what I have said in my following labour may be a means but to awaken one Person to look to his or her standing and examine their State for eternity I shall be bound to bless God for his assistance in the work I cannot but say I did experience some quickning in my study of it the same I desire for you in the reading of it But I would not hold you too long in this Porch or Preface I shall refer you to the Book it self which I desire you to read with care and consideration I shall only leave Five or Six general rules as to the work of self-examination and provision First Have a special care you mistake not in the two great fundamental points of Repentance and Faith for there may be a counterfeit Repentance and Faith see they be true of the right kind Many miscarry upon this mistake thinking they have them when indeed they have them not Secondly Know this for a truth that where one miscarries through despair hundreds perish through presumption which is the State of those pointed at by Christ in these Parables Thirdly Improve present means and opportunity to get Oyl you see there is a time when it is too late Seek first the Kingdom of Heaven is Christs Counsel and to such seeking is a certain promise made see Prov. 2.8.17 Fourthly Have a special care of too much love to present things that is very dangerous if any man love the World the love of God cannot be in him this hinders Charity no sin so contrary to true Saintship a Saint is much in Heaven Philippians 3.20 Fifthly â—est not content with the measure of grace received but add to and labour to grow in grace Trade for Heaven it is Gods mind that besides getting into Christ we should grow in him to whom much is given of him much is required as we see in this Chapter and he that hath least must make it more one Talent must increase to another grace if true is communicative also to others Sixthly Study much the near approach of the day of reckoning it is not long at the longest before Christ will come to reckon with you set your accounts ready against that day that you may give your account so as that Christ may say Well done good and faithful Servant thou hast been faithful in a few things I will make thee Ruler over many things or as Luke Ruler over Ten Cities Now Reader if thou meetest with any thing strange in this exposition know this that my design is not to impose upon the Scriptures a sense not consonant to the currant of Scriptures or impose upon the judgment of any man I only humbly tender my Judgment in these things to the tryal of the unbyassed Reader Sam. Loveday To the READER THE Prophets have foretold that in the last days the earth shall be full of the knowledge of the Lord and knowledge shall be increased And blessed be God we see these prophesies in great measure fulfilled though not to that degree and universal extent they shall be but the light is growing on more and more unto the perfect day Now among other ways and means whereby this knowledge hath been spread the writings of the Servants of God in all ages have greatly advanced and propagated the knowledge of the truth And they especially are to be commended who by their diligent and faithful labours have opened the Holy Scriptures unto us that by the light thereof we may see light Among the rest of the number of Gods faithful Servants that have imployed their Talents this way the Author of this Treatise is one according to the Subject he hath handled And though every word of God is pure and highly to be prized yet it must be confessed that some protions of Holy Scripture are more useful and profitable than others Such is the wisdom that God hath given to this Author in directing his heart to pitch upon one of the most seasonable Subjects for the day and age we live in The Parable of the Virgins What can be more necessary For the discovery of Hypocrisie in the foolish Virgins For the awakening of sleepy drowsy Christians in the wise Virgins So for
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
fain fasten upon his Disciples minds in order to the duty of vvatchfulness and therefore we have it repeated over again and again you may see Math. 24. three times in that Chapter ver 36. But of that day and hour knoweth no man ver 42. Ye know not what hour your Lord doth come ver 44. In such an hour as ye think not the Son of man cometh Mark 13.32 33. This is a secret lockt up in the breast of the Father alone this is not known to Angels no not to Christ himself but the Father only ver 36. therefore when Christs Disciples would have known the time Christ only gives them predictions and forerunners not a precise time and when the Disciples asked Christ again Act. 1.7 it is not saith he for you to know the times and seasons which the Father hath kept in his own hands Quest But why may not Christs Disciples know the day and hour and why is it so inculcated upon them as aforesaid First Because he would not have persons pry into it God would not have man to pry into this secreâ— of Christs Second coming Deut. 29.19 Secreâ— things belong to God this is one of them There hath been a double evil amongst men in the Apostles times concerning his coming some put the day too far from them as those 2 Pet 3. others brought it too near as those 2 Thes 2. now to prevent both our Lord would not have us busie our selves too nicely about it telling of us the knowledg is not attainable Secondly It is thus reiterated and inculcated the uncertainty of Christ coming that we might always be ready for it this is the scope of our Text therefore persons in general have their deaths concealed that they may with Job all their appointed time wait till their change come The Thief doth not use to tell when he will come which calleth upon the house-holder to be always ready and provided for him which is Christs Argument to his Disciples Object But doth not Christ seem to intimate Luk. 21.30 31 32. that his disciples may as easily know his coming and day as the Husbandman may know when Summer is near I Answer he may know the season in general not the day or hour so a man that grows grey may judge death is near but he knows not the day nor hour nor you neither in which he shall dye so we in like manner may judge our Lords coming is not far off this day by those forerunners which are as the grey hairs preceeding a mans death Vse We have two things implyed in this verse First That Christ comes when he cometh suddainly Secondly When he comes he comes as the Son of man the consideration of both which may be profitable to us that we may so look for him First As coming suddenly Secondly As coming as the Son of man So I have done with the thirteenth verse and with the first Parable The Parable of the Talents c. We now proceed to vers 14 15. For the Kingdom of Heaven is as a man travelling into a far Country who called unto him his own Servants and delivered unto them his goods 15. verse And unto one he gave five Talents to another two and to another one to every one according to his several ability and straightway took his Journey Our Lord Jesus was much affected with this parabolical speaking when he was on earth we find him laying down eight Parables in one Sermon of his Mat. 13. if we take in one omitted by Mat. taken in by Mark 4.26 and indeed he was so frequent in this kind of speaking that it is said vvithout a parable spake he not Mat. 13.34 and he knevv this vvas a profitable speaking no vvay like this to insinuate and command the Judgment and affections There are tvvo original vvords to signifie a parable the first vvord as the learned tells us signifies to rule or to govern as a Prince others derive the original vvord vvhich vve render parable from a Root vvhich signifies to be liâ—e or make like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich agreeth vvith the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parable therefore this was the very vvay that Nathan took vvith David vvhen he had sinned by the Parable of the Evve Lamb 2 Sam. 12. this ruled him and overcame him Every Parable is made up of three Circumstances First The Rind or bark the vvord in vvhich it is spoken Secondly The root and occasion of it Thirdly The moral and application of it vvhich is the chief thing that vve are to inquire after in 〈◊〉 Parable vvhat it teacheth us We are novv come to our Lords second Parable contained in this Chapter vvhich is the Parable of the Talents repeated also by Luk. chap. 19. And this Parable seems to rise from a double root if vve take in Luke vvhich is a Parallel place to this in Luk. 19. Christ seems to ansvver to a secret thought arising in their hearts from somevvhat forespoken by our Lord from vvhence they gathered that his Kingdom should immediately appear see Luk. 19.11 vvhich to take off he tells them he must first take a great Jouney to receive it Secondly Taking this Parable according to our Context Mat. 25. the great scope and design of it is to provoke to industry in his absence If any should question or be at a loss in themselves for what cause the foolish Virgins were excluded Christ doth in this following Parable powerfully assert that the ground of their loss and disappointment lay here that they did not improve the stock committed to them to trade with for idleness not for spending but hiding what thy were intrusted with The Kingdom of Heaven These words are not in the original in most Copies extant yet it may be judged a rational and necessary supplement because it agrees with the first verse of this Chapter and is the preface of most other Parables see Mat. 13. Kingdom of Heaven it is that unto which those things may answer But I shall omit speaking unto this preface partâ—y because I have spoken to it before upon ver 1. and partly because it is not in the original Text. We now proceed to the words which are a Parable and in this Parable we have eight circumstances considerable First The Journey taken Secondly The end for which according to Luk. 19. Thirdly We have the house set in order for his absence Fourthly We have the behaviour of his Servants in his absence Fifthly We have the return of the Master Sixthly The reckoning called for by the Master Seventhly The reward of the industrious and faithful Eightly The severe punishment of the slothful Servant These are the considerable parts of this Parable which I shall speak unto as I proceed But before I come closely to this Parable give me leave to inquire into these four things relating to this Parable First Who is this man Secondly What is this Journey Thirdly Who be these Servants Fourthly What are the
Talents or goods Ans It is agreed on all hands that this man is Jesus Christ who is called the Son of man in the verse before and frequently in Scripture is so called Christ in his judging the World is a man Act. 17.31 the man Christ Jesus 2 Tim. 2.5 Secondly That this Journey is his Ascension from earth to Heaven is also agreed on all hand which Journey he hath not accomplished till 〈◊〉 comes again Thirdly His Servants are his Disciples not 〈◊〉 extraordinary Disciples but his ordinary Disciple his Servants in ordinary his Manual Servants callâ— here his own Servants in opposition to the Servants of Satan and the World alluding to the Parable not the Servants of another Master his own proper Servants who had given up themselves 〈◊〉 him and indefinitely considered not only Preacheâ— Fourthly What these talents are men are exceeding extravagant some think the Ten Commandments some the Five Books of Moseâ— some the Five Senses I shall not spend time oâ— trouble you at all with the Judgments of men aboâ—â— them a Talent as to weight considered is very greâ—â— bears 187 pound I shall offer my own opinion about theâ— vvhich is this The Talents or Pounds are those several abilities indowments and intrustments each member of the Church and Body of Christ hath committed unto them for the good of the wholeâ— some have riches some have vvisdom some rule some more some less and for the confirmation of my opinion I would have the Reader consider these Scriptures following see Mark 13.34 〈◊〉 parallel place to this The Son of Man is as a Maâ— taking a far journey who left his house and gave authority to his Servants and to every one his work and commanded the Porters to watch in vvhich words we have the Talents or goods under other terms every man his vvork stand thou here stand thou there and to the Porter stand thou at the door the Second Scripture is Rom. 12.6 7 8. Having then gifts differing according to the grace that is given to us whether prophecie let us prophesie according to the proportion of faith or Ministry let us wait on our Ministring or him that teacheth on teaching or he that exhorteth on exhortation he that giveth let him do it in simplicity he that ruleth with diligence he that sheweth mercy with cheerfulness See also Eph. 4.8 When Christ ascended up on high which is this Journey in our Text he gave gifts unto them some one gift some another the improvement of which is required The Church is resembled unto mans body having many members and each member his office in the body so God hath tempered the Church 1 Cor. 12. See also 1 Pet. 4.10 as every man hath received the gift even so let him Minister whether in Doctrine or Charity Christ hath set some in his house as rulers others to be ruled see Mat. 24.45 Who then is a faithful and wise Servant whom his Master hath made ruler over his houshold to give them meat in due season blessed is that Servant whom his Lord when he cometh shall find so doing herein is the improvement of his Talent and renders him one of the blessed we have the same words repeated by Luk. 12.42 43. Object But some may say doth not St. Luke ch 19. seem to represent the Talents to be of the same species or kind while he speaks of pounds they had ten pounds as they were ten Servants each Talent there is a like species and number I Answ First We must not be too strict as to the shell and external words of a Parable A Parable is considerable only as to the scope and drift and moral of it not every Circumstance Secondly This one single Scripture must not be set in opposition to seven or eight Scriptures whiâ— speak otherwise as those which I have laid before you where we find Christs gifts to differ and nâ— all to be of one species or number also Mat. â— Rom. 12. Eph. 4. 1 Cor. 12. 1 Pet. 4. and mâ—ny more of like import that Christians have differiâ— gifts which our experience teacheth to be true Thirdly As to this word Luk. 19. Greâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latin Mina pound signifies a poise or weigâ—â— indefinitely as it refers to weight sometimes large sum of money sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it refers 〈◊〉 measure as well as weight a parcel of Land coâ—taining 122 foot square now whether this weigh be the same to each person because set out by thâ— same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a question But the main thing 〈◊〉 a Parable as I told you before is the scope now 〈◊〉 the scope of the Parable Mat. and Luk. agree First They all agree that Christ is ascended 〈◊〉 gone this Journey before he reign or receive the Kingdom Secondly The three Evangelists do agree that Christ at his going this his Journey doth not breat up House-keeping as we call it but leaves his business going in his absence in the hands of his Servants Thirdly They all agree that each of Christs Servants have intrustments from their Master at his going away Fourthly They agree that the Servants in their improvements differ greatly Fifthly They agree as to the large rewards of the faithful and profitable Servants and also of the slothful Sixthly Some are of opinion that the reason why Matthew and Luke differ in the manner of their relation is because that Luke speaks of the ordinary â—nd lower sort of Servants and Matthew of the Aâ—ostles of the highest order but I think there is little in this opinion because we have him with one Talent in our Text. I now proceed to the Observations in our Text. We have ten remarkable Doctrines in these two verses 1 Doct. That Christs Ascension from earth to Heaven even in his own apprehension doth fitly resemble a great mans going a long Journey It is not compared to a poor mans a mean mans going a man of small concernments in the World but a great man having a great family many Servants and great concerns to take order about this man is a great man called a Lord called a noble man Luk. 19. and going a great Journey to be a long time absent which calls for some considerable preparation therefore it is said he abode forty days after his resurrection Act. 1. settling his affairs he had several meetings with his Disciples about those things 2 Doct. That Jesus Christ in taking this great and long Journey doth not dissolve his Servants and break up house-keeping but settles his business in the hands of his Servants successively in his absence he appoints each Servant his place and work in his House this house is to be understood his Church Christs house is as firmly settled and hath his Authority with it as bindingly as if he were himself present 3 Doct. That those Servants that Christ doth intrust are not his extraordinary but his ordinary and Manual or hand Servants called here his own or
first do in prosecution of this Doctrine shall be to shew how a true and faithful Servant of Christ when he is as Christ would have him to be doth sitly resemble the highest sort of traders Merchants in ten particulars A true Servant of Christ bears resemblance to the highest sort of traders in ten circumstances First He knows the worth of the commodity he trades in what ever others do that are out of the way of that trade he well knows the worth of the Pearl Math. 13.46 Secondly He is venturesome not timorous and fearful in laying out his money in that Commodity the skilful Merchant is as free and willing to lade his Ship as he is to unliver it Thirdly He is endued with patience to wait the return of a long Voyage he doth not repine becâ—use his Ship to the Indies doth not return in Five or Six Months he hath patience to wait for a good and bear a bad return he doth not knock off trading because he hath had a loss though great but goeth on still in his trade from hence it is that the trading Woman Prov. 31.17 is said to have her loins girt wâ—â—â— strength she is not afraid of the Snow or Cold she is armed for it ver 21. Fourthly The highest sort of traders many times straiten themselves to inlarge their trade straiten their home occasions to venture largely afar he takes up goods borrows mony to cast upon the waters to send out of sight for the present Of these Merchant we read in the Parable Math. 13.44 selleth all he hath to purchase the hidden Pearl and ver 45 46. the Merchant that hath found one Pearl sells all he hath to buy it The Pearl is at a distancee yet a true Merchant a trader ventures for it a true Christian Servant of Christ may bear the name of the highest sort of Traders Merchants so called in the former Parable Fifthly Great Traders are accustomed to and acquainted with trusting they trade for time three Months six Months nine Months they trade upon Credit or Faith and such great Traders have a way of insuring what they venture this is their refuge I will say they insure and let me say this to Christians no trade like Christs trade for trusting no trade so sure as to its returns here Men have need sometimes to insure their insurers they need not do so who trade heaven-wards their insurer is able and faithful Sixthly As the highest Traders deal in large quantities of the Commodity fill Ware-houses and whole Ships So the Trader under Christ deals large large in his endeavours large in his Prayers aims and expectations When Solomon speaks of that Merchant Woman Prov. 31. he speaks of her as compassing great things she considers and buys a Field She plants a Vineyard she is not content only in her lower domestick affairs but lanches out abroad Seventhly As the highest of Traders so a Trader under Christ trades at a great distance he findeth that it is most profitable in its return though long an India Voyage saith the Merchant is better than three or four nearer Voyages a Christian drives his trade at a great distance in Heaven St. Paul was one of those Traders Phil. 3.20 his Conversation his Trade as the word will bear is in Heaven It is said of the former Merchant Woman Pro. 31. she fetcheth her food from far Eighthly As the highest sort of trades on earth to forreign parts at a great distance have their Correspondent there who trades there in their behalf who negotiates for them in their absence and sends them their effects and products even so a Christian that trades in Heaven hath his Correspondent there who is acting there for him even Jesus Christ who is entred into Heaven for that purpose Ninthly All this trade is driven with mature consideration and deliberate counsel they must be wise men that drive this great trade such as through experience are incouraged such as Solomon saith Who have their eyes in their head a fool will not be a Merchant adventurer he loves to see what he hath before him Tenthly This trade thus driven brings in great profit Are not those Merchants most rich who trade largest and furthest this trade for Christ brings thirty sixty or a hundred fold in return Merchants sometimes makes cent per cent There are three choice commodities that Christs intrusted Servants trade in vent and venture First Making known the truths of Christ in the Gospel in order to Salvation Secondly Charity and Alms. Thirdly Sufferings for Christ and the Gospel These are stable commodities which being rightly managed never fail of a profitable return A word or two to each of these First A word or two to the Talent of knowledge in the Scriptures and indeed I might be large upon this head were I not designed to be brief in the whole Now though all Christs Servants are not intrusted alike herein yet I am perswaded that there is not one living member of Christs house that is not intrusted with some measure of this kind namely a word that might be profitable though women Priscilla as well as Aquila capable to instruct an Apollos Acts 18.26 St. Paul writing to the Church of Philippi ch 2. indefinitely exhorts them to shine as lights and to hold forth the word of life and St. Peter 1 Pet. 4. exhorts as many as had received the gift he should minister therein The Apostle supposeth all had not received alike yet each had some gift of this kind which ought to be brought forth as occasion is offered Now this Talent is of great use to the world rightly managed It is true that some are by the providence of God called to larger opportunities yet each at one time or other have an opportunity if they have a heart to speak something in order to the inlightning the World and there is a duty incumbent on them to express their Charity to their neighbour and not to hide this Talent in a Napkin There is an opportunity at one time or other for more weak Christians if I may speak in the words of Elihu Job 32. to shew their opinion but we must be careful to observe our time as he did the Text faith he waited till his elders haâ— Ipoken first what they had to say And see how acceptable this modest forbearance was to God Eliâ—â— is not in the least blamed he was no forwarder There are two extreams amongst persons in this respect some will not declare what they know no not at any time either out of too much modesty or else from fear of displeasure from those they speak unto Others there are that are too forward and pragmatical to thrust forward themselves when they are not justly called to it but possibly the matter might be better managed by others If we would therefore manage and improve our Talent rightly to Gods glory and the good of others We must observe these rules in our speaking First Be sure
is this when a Person hath received from God gifts but none can see it nor perceive thou hast it to hide is opposed to standing forth with light see Deut. 22.1 so Isa 58.7 Not to hide himself from his own flesh is to put forward to help So to hide thy Talent is when thou dost not put it forth to service Secondly There is a comparative hiding when a Person can put forth his light in smaller and less dangerous opportunities and keep it in in more large opportunities Timothy profest a good profession before many witnesses But some may object and say Am not I forbid to cast Pearl before Swine I answer We ought to be so wise as to know out times and seasons and to see when a door is opened to Gods Glory and the good of others Thirdly There is a hiding our Talents by a corrupt conversation let a Man say what he will if he do not live to it it gives no light we read of some Rom. 1. Who withhold the truth in unrighteousness or imprison or conceal to the end the Philippians might shine they must be harmless or blameless Phil. 2.16 walking honestly among the Gentiles is a great duty to the end our Talenâ— might be improved As to the third head I shall be very brief because I have spoken something to it before I shall only in this place offer to consideration two occasional grounds of this hiding theiâ—alent and not trading and improving and we have them both in the Text. First Fâ—ar Secondly An hard opinion of God these two may be reduced into one they depend one upon another a hard opinion of God makes him afraid a hard opinion of God doth sweetly comply and comport with a slothful Person is feeds this humour of sloth but I shall meet with this more properly in his place when we come at it only a few words by way of use from the whole And First Be exhorted from hence not to hide or conceal what God hath intrusted thee with stand forth as occasion is offered and thy help called for whether in knowledg estate sufferings for Christ It is reported of St. Peter and St. Iohn Act. 5.41 That they rejoyced that they were counted worthy to suffer shame for Christs name They accounted this a worthy intrustment It is a dangerous evil to hide our Talent and of a bad consequence from these six considerations First By hiding thy Talent God loseth his Glory which was one end of his intrusting thee it is all one at if he had intrusted thee with none if it be concealed therefore our Lord exhorts his Disciples Math. 5.16 that they should Let ther lights so shine that men seeing their good works might glorifie their Father which is in Heaven Secondly If thou hidest thy Talent the Church loseth her profit thereby every gift is given for the good of the Body the comfort and edification of the Body therefore if thy Talent be hidden the body hath loss if thou halt light it must be set upon a Cardlestick that it may give light to all that are in the House it must not be put under a Bushel Thirdly If thou hidest thy Talent the World are great losers thou dost not discharge that duty that is incumbent on thee as to them Ye are to be in Christs absence the light of the World holding forth the word of truth Fourthly Trading and improving thy Talents in a day when opportunity presents will be a great comfort to thee in an evil day when thou hast not that opportunity doubtless Solomons argument to inforce charity hath strength in it Eccl. 11 2. For thou knowest not wheâ— euil may be on the earth Iob draws much comfort from this in the evil day see Chap. 6.10 I have not concealed the words of the Holy One and so doth David draw comfort from the same root Psal 40. when innumerable evils compassed him about Verse the 〈◊〉 That he had not hid Goderighteousness in his heart but had declared and preacht it in the great congregation Fifthly Hiding our Talent when called to put it forth tends to our own eternal ruin you may remember sufferings for Christ I told you is one of those intrustments we aâ—â— to trade with if this be hid see what follows Mark 8.38 If any are ashamed of Christ which is the same thing he will be ashamed or hide himself from them when he comes in his Glory attended with his Angels he that hides his Talent is cast into utter dackness Sixthly Consider that in all the Talents thou art intrusted with thou art but a Steward for thy Master and thou art not only to receive and lay up but receive and lay out if thou hast more than another it is put into thy hands for others as well as thy self So I have done with the fourth head We now proceed to the Fifth head contained Verse Nineteenth propounded to be handled in our speaking to this Parable which was the return of the Master from his long Journey from Earth to Heaven Now he returns from Heaven to Earth again this is the return spoken of in this Parable this return of Christ was foretold by Christ before his going away We have in this nineteenth Verse four circumstantial considerations First The certainty of Christs return It hath been already sufficiently proved that Jesus Christ is the subject of our Text. Secondly We have clearly supposed in this Text and taken for granted the capacity that Christ in that his return shall come in he cometh cloathed and invested with power and dominion he hath received the kingdom that he went to receive according to Luk. 19.15 and to return having received it It is plain that when Christ comes to reckon with his Servants he is intrusted with the kingdom if you should ask me what kingdom I answer that kingdom prophesied of Dan. 7.13 14. and 17. under the whole Heaven which our last Prophet Iohn also Rev. 11.15 foresaw the kingdoms of this World shall become the kingdoms of our Lord and his Christ when all tongues nations and languages shall serve him That Christ hath received this Kingdom when he comes is plain from Math. 22. the King comes in to see the guests the Lord of those Servants cometh The Third circumstance considerable in this Verse is considerable as to the period that Christ supposeth exprest here after a long time a long time between his going away and coming it is the opinion of most that it will be near 2000 years therefore he is said to go a far and long Journey The Fourth circumstance considerable is the work he propounds chiefly to do when he comes and that is to reckon with them After a long time the Lord of those Servants cometh and reckoneth with them Before I lay down those conclusions that do naturally arise from these words I shall explicate and explain some words and passages in them As First What kind of coming is this spoken of here Secondly
scoff at such a principle therefore our Lord doth often hint and assert his second coming that he might strengthen that part that was weak Thirdly This our Lord is frequent in to assert his second coming before his going away to strengthen and incourage their hearts as to a truth that would much contribute to their joy for what could more contribute to their comfort and joy than the thoughts and belief of Christs coming This is their encouragement in all their tribulations and to that end it is applied by Christ Iohn 16. I will come and see you again To the same end doth the Apostle Iames apply it Iam. 5. Be patient Brethren the coming of the Lord draws nigh Christ well knew that it would be the joy and life of his Disciples to hear of his coming again who were so sorrowful at his going away And there are four chioce priviledges in Christs second coming that make it very desirable to his Disciples First At this his coming there is an end put to all temptations Satan can tempt no more nor can they sin any more the righteousness of Saints that is now liable to blemishes and corruptions but shall then be pure and permanent then he that is righteous shall be righteous still Secondly At the Masters coming the Servants are discharged from all their work and from all their intrustments their commission then expires it is but occupy till I come then they are to enter into their Masters joy no longer Servants but rulers over Cities what thou hast saith Christ hold fast till I come Rev. 2.27 then will I discharge thee nay saith our Lord if thou servest me faithfully till then I will gird my self and serve thee Thirdly At Christs coming thou shalt not only be taken off from all thy work but largely rewarded for thy work done now as the hireling longeth for the evening because he might receive his wages Iob 7.2 so a Servant of Christ hath reason and allowance to look for his reward and long for it also Fourthly He shall not only then receive his wages and reward for his work but great praise also for hiâ— work see 1 Cor. 4.5 Thon shall every man have praise of God so Rom. 2. last Whose praise is not of men but of God 1 Pet. 17. found unto praise then and it is no small priviledge to have praise of God for Christ to praise a poor soul at that day is a great priviledge this was the case with the faithful Servant Well done good and faithful Servant For a King in such state and glory to praise and commend a poor creature how ravishing a priviledge is it Quest A faithful Servant of Christ for these reasons desires his second coming but why is it said after a long time the Lord of these Servants cometh I Ans 1. Because our Lord foresaw that some would be apt to look for him too soon there are two extreams that persons are apt to be attended with in the latter days as to Christs second coming as we may perceive by the Apostles application to each of them in Scriptures there are some that are apt to look for him too soon to such the Apostle St. Paul addresseth himself 2 Thes 2. with much ardency and affection to divert their expectations seeing it to be a dangerous opinion Secondly We may perceive there are some also who are apt to put this day far away from them to these St. Peter applieth himself 2 Pet. 3. because all things continue as they were from the beginning therefore they conclude it would not come at all to such he asserts his coming but the day of the Lord will come notwithstanding his seeming long tarrying Now as to the 2 Doct. I shall take it in prosecution of this Doctrine and from thence speak unto the nature of Christs second coming which according to the second Doctrine is as cloathed with dominion The Lord of those Servants he comes cloathed with such power that when he is but demanding a question of him that had not on the wedding garment he is struck speechless see Math. 22.11 When the King came in to see the guests And the very sight of Christ in his coming causeth the greatest men on earth to call to the Rocks and Mountains to fall on them and hide them from his face Rev. 6. The use that we may make of these three Doctrines put together is first by way of examination First How doth thy heart breath after thy Masters coming dost thou fear it or dost thou desire it how is it with thee if thou art a wicked Servant thou maist justly fear thy Masters coming from a five fold Consideration First He comes to thee as a person who hast abused his tender mercy and favours which will greatly aggravate thy sorrows and fears and justly provoke God against thee Secondly That great power that Christ in this his coming is cloathed with is all against thee to crush thee and destroy thee Thirdly Christ to such is clothed with as much wrath as power and all his power is subservient to his wrath which shall make all sinners though in Zion afraid with great fear see Esa 33.14 The sinners in Zion are afraid and fearfulness shall surprize the Hypocrite Then in that day he that hath been for a long time a Lamb meek gentle and patient shall then be a Lyon which shall tear and rend and none shall deliver out of his hands Fourthly This day is sad because they shall lose all that they have wrought though thou hast prophesied or Preacht cast out Devils done many mighty works all is in vain Fifthly Then no more opportunity or intrustment no Tryal more then the Summer is past the Harvest is ended and such are not saved it is a sad word Ier. 8.20 Secondly By way of Tryal art thou a faithful Servant then First Thou believest Christs coming thou believest the Principle that he shall come this was the Faith of all Christs faithful Servants they could say he that shall come will come Secondly If thou beest a faithful Servant thou are preparing for his coming so as to endeavour to have all the work done against he come Thirdly Thou prayest for his coming it is one petition in thy prayer with St. Iohn Rev. 22. Come Lord Iesus come quickly Fourthly If thou beest one of Christs Disciples thou rejoycest in the faith and thoughts of Christs coming As it was proper for Christs Servants to sorrow at Christs going away from earth to Heaven Iohn 1 4â— ch 16. So they rejoyce in his coming from Heaven to Earth what the Prophet Esaiah Ch. 25.9 Prophesies is true in this they shall say Loe this is our God we have waited for him and he will save us this is the Lord we have waited for him and he will save us We will rejoyce and be glad in his Salvation Examine thy self by these rules whether thou art a faithful Servant or no if thou beest a faithful
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
do what they do in obedience to Christ with joy and gladness in consideration how gladly he shall reward them This Paul exhorts the Corinthians unto as to Almes 2 Cor. 9.7 not grudgingly for God loves a cheerful giver because he is so himself it is but our reasonable service Rom. 12.12 Part 4. That Christ loves and desires close Communion with his Righteous in that day as appears by this invitation Come he is not content to let them remain at a â—stance for we must understand this is oposed 〈◊〉 what he saith to the other Depart here it is Come or draw near This Come is seâ— as a loving invitaton so it was used by Jehu to Jehonadab 2 Kings 10.15 16. Come along often so used in the Book 〈◊〉 Canticles ch 4.8 Come with me So ch 5.1 2. 〈◊〉 Prov. 9.5 Come eat And according to this invitâ—tion it shall be 1 Thes 4. they shall be ever with the Lord. See again the unspeakable difference in God's preceedings with these two sorts of Persons Come Depart The Spouse of Christ can say as it is Cam. 7.10 I am my Beloved's and his desire is towards me or his face The Saints is comely the others is despised But a poor sâ—ul may say How may I now know that I shall then be invited into this Communion I answ Thou mayest in a great measure knowâ— at present How stands thy desires as to Communioâ— with Christ at present the true Spouse of Christ desires the kisses of his mouth at present besides 〈◊〉 Letters at a distance Canst thou say My Beloved iâ— mine and my desire is towards him Part 5. That the reward of the Saints is an Inheritance not their own purchase This is implied in that they are bâ—d to inherit In opening the words I shewed you that by an Inheritance is commonly understâ—od a Patrimony or a 〈◊〉 descending from Fathers to Children The Lâ—arned cell us that there is a critical difference between a Portion an Inheritance a Portion consisting of Goods and Chattels but an Inheritance is properly of Lands Now a man may come to possess an Inheritance two wayes 1st as it doth descend to him lineâ—lly as the rightful Heir 2dly by tree-gift as having it freely given or being adopted unto it made an Heir as many are in a proper sense In this latter sense it doth very well agree to and set forth the state of the Saints for they are freely made Sons and Heirs John 1.12 He gave priviledge to be called the Sons of God And so Rom. 8.17 And it is considerable that there was a time when we had no right to this Inheritance according to that 1 Cor. 6.9 The unrighteous shall not inherit and in such a caparity were you Eph. 2.12 straâ—gers from the Covenants and Promises And â—hat this Reward of the Saints is called an Inheritance 〈…〉 from these Scriptures Eph. 1. 1 Cor. 3.24 Heb. 9.15 1 Pet. 1.4 These Consideraâ—ions may inform us if the Reward is by Inheritance there is then thâ—se four Circumstanceâ— considerable in it 1. It is lâ—rge every small Legacy or Gift is not an Inheritance 2. It comes freely an Inheritance is free not the product of thy labour and pains it was the purchase of thy Ancestors therefore it is called the purchased Possession Eph. 1. 3. If an Inheritance then not subject to imbeziement it lies sure not like Goods and Chattels a man will strain hard before he will sell the Inheritance of his Fathers 4. If it be an Inheritance it is an honourable Portion a person that hath an Inheritance is esteemed above one that hath no Inheritance If thou art anâ— Heir to this Inheritance live like an Heir All God's Children are Heirs Live like an Heir to such an Inheritance and have a special care of those sins thâ— will disinherit thee There are ten sins laid dowâ— 1 Cor. 6.9 that every one of them will disinheâ— thee as these Fornication Idolatry Adultery Essâ—minate Abusers of themselves with Mankind I heâ—â— Covetousness Drunkenness Revelling Extortion 〈◊〉 of these lived in will disinherit thee or any person Part 6. The particular Reward of the Righteous from Chriâ—â— is a Crown and Kingdom Inherit the Kingdom 〈◊〉 the Kingdom possess the Kingdom In handling the part I shall speak a very brief word to these fiâ—â— Heads 1. Prove the Part. 2. Explain more particularly what this Kingdom is 3. Where it is 4. When it takes place 5. A brief word of Use 1. For proof hereof this was prophesied of from the beginning of the World Numb 23.24 Balaan prophesied of it so doth David and the Prophe Daniel But I have touched this in the Explication only I will mind some places in the New-Testament Jam. 1.12 Those that endure Temptations shall have a Crown of Life So chap 2.5 The Kingdom that God hath prepared for them that love him This is the Reward that is promised to the Elders that are faithful 1 Pet. 5.2 Tim. 4.8 called a Kingdom 2 Thess 1.5 that you may be accounted worthy of the Kingdom Luke 12.32 Heb. 12. We saith the Apostle receive a Kingdom that cannot be moved Luk. 22.30 This is a Truth that the Scriptures do abundantly make manifest 2. What a Kingdom is this I Answer When Kingdom in Scripture is spoken as it is taken for Rule and Dâ—â—â—â—ion or Sâ—veraignry Thus it must be understood of Saul 1 Sam. 14.47 of whom it is said He took the Kingdom that is â—e entred into the Rule So understood also 1 Sam. 18. and what can he have more but the Kingdom This was prophesied Psa 49. The Just shall have dominion So Psal 22. And this is plain in that Parallel-place with this Luke 19. from Christ's mouth Be thou Ruler over five or ten Cities So that here when Christ saith inherit the Kingdom he means take the Rule or Dominion 3. Where is this Kingdom This I have spoken unto before only a few words I answ This Kingdom shall be on Earth See one Text more Psal 45.16 Christ's Sons or Children shall be construted and appointed Princes in all the Earth as Ainsworth reads it Remember I have before given you two Scriptures which alone are sufficient Dan. 7.27 Rev. 5.10 oâ—e saith under the whole Heavens the other on the Earth 4. When doth this take place or its beginning I answ At and not before Christ's second Appearing And in managing this I shall comprehend the seventh Part which was this That they shall receive their Commission from Christ's immediate mouth This Part is exceeding clear if we will mind our Context comparing ver 31. with these verses When the Son of Man shall come and all his Angels with Him then this Kingdom commences and not before neither can it rationally be expected that they shall receive it before St. James saith they are tryed when they are tryed And thâ—s confirmed Dan. 7.21 28. They have made war with the Saints and prevailed until the Ancient of Dayes come and
in the abstract nor no man righteous in God's sight but by interpretation and imputation as God pleaseth to accept in Christ But let us examine those three instances of Nehemiah David and Hezekiah 1. As to Nehemiah Chap. 13. the Righteousness and good deeds done by him which he pleads were comparatively to be considered as he was a Magistrate as he pleads Chap. 5.15 The other Governours were chargeable so was not I because of the fear of the Lord. So that Comparatively he could plead Righeousness that he was more righteous than his Predecessors yet this plea of his is with an eye to God's Righteousness in the multitude of his mercies as Ver. 22. which doth not contradict our part 2. See that of David Psal 18. He hath respect to his Righteousness as to Saul and in that case he had been righteous as to him and that Saul is forced to confess that he was more righteous than himself and according to this Righteousness of his God had now rewarded him in giving him the Kingdom he had patiently waited and not been unrighteously hasty 3. As to Hezekiah Isa 38. He being suddenly surprized with a dreadful threatning and following sickness so suddenly upon a choice manifestation of Love and Zeal for God's Name in the business of Rabshekah was amazed to think what might be the cause that is to say the extraordinary cause and he could upon search find no immediate Cause but rather the contrary therefore upon this he weeps and pleads with God as to his walkings and perfection of heart not for Heaven and Glory but he pleads what he pleads in order to an addition to his dayes in the Land of the living The like we see Jer. 39. As to Abimelech for his mercy shewed to Jeremiah And these very men upon a general view of their best actions were very humble and it is one thing to put God in mind Historically of what they have done and another thing to claim acceptance meritoriously for them done But we have two Reasons why truly righteous persons look so meanly on their own best Duties of Obedience 1. Because such persons have alwayes before their eyes the pure Majesty of God and his Glory this humbles Job 9. This makes him say Though I were righteous yet would not I lift up my head but make supplication to my Judg saith Job thou art my Judg. This sight of God did make Job abhor himself in dust and ashes Chap. 42. Because his eyes had seen God So Isaiah is humbled at the sight of the Majesty of God Isa 6. I am undone I am a man of unclean lips This sight strikes an awe upon the Righteous as it doth here on these in our Text These see Christ upon his Throne of Glory We have an eminent place Tit. 3.5 Not of Works of Righteousness which we have done but according to his Grace he saved us The second Reason that Righteous Persons are so ready to disclaim their own Righteousness is from a true sight of their imperfections in their best services A truly righteous person seeth sin in his best performances therefore not worth the pleading with God he sees his own righteousness but as filthy rags he can say of his Faith as the Man Mar. 9.24 Lord I believe help thou my unbelief They see their prayers want the Incense of the Angel to be offered up with them Rev. 8.4 St. Paul was conscious hereof for saith he though I know nothing by my self yet I am not thereby justified 1 Cor. 4.4 He forgets what is behind and presseth towards the mark Phil. 3. Vse If these be the Characters of a righteous person Then a Christian may to a good degree know how it is with him what his state and condition is Now do you look upon your selves in and for what you do are you humble or are you lifted up a truly righteous person is full of good works but he is regardless of it Cornelius was a man full of prayer and almes but he makes no noise of them till we hear of them from another hand or from heaven so was Dorcas but we have no noise of them till she was dead till it arose from others It is the Spirit of an hypocrite to cry up what he does See Mat. 6. labour to be humble in all thy duties of obedience for they are mixt with imperfections Secondly Labour to be rich in good works it is our duties to remember to do good and not to forget but leave God to remember the good we do Not that a Christian should do good ignorantly that is to a degree to do evil but leave God to remember it who is not forgetful of your work and labour of love in that ye have ministred and do minister Heb. 6.10 I now proceed to the last Doctrine in order to the close of this Paragraph which is this Doctrine That the poorest meanest indigent wanting righteous persons are Christs Brethren who is the Son of God and Lord of Glory Jesus Christ acknowledgeth the receivers as well as the givers to be his Brethren In as much as ye have done it to the least of these my Brethren ye have done it unto me minimorum the smallest Christ ranketh his Brethren into three ranks First Rich. Secondly Poor Thirdly Poorest Now Christ in his highest glory is not ashamed to acknowledge the smallest in this relation Heb. 2. he is not ashamed to call them Brethren Jesus Christ only owns himself to be the first born the eldest Brother Rom. 8.29 That he might be the first born among many Brethren this relation Christ is freely ready to own before men See Mat. 12.50 He that doth the will of my Father is my Brother Sister Mother A poor creature that wants a bit of Bread and a cup of Water yet if he be Sanctified he is Christs Brother But how comes Christ to be a Christians Brother I Ans Because Christ and they have one Father God This is Plentifully acknowledged in Scripture 1 Pet. 1.3 God the Father of our Lord Jesus Christ hath bâ—gotten these Saints St â—eter writes unto St. Paul doth freely appropriate this relation Gal. 1.4 God our Father and this our Lord teacheth us to own in our Prayers Mat. 6. So Eph. 1.2 Pâ—il 1.1 Col. 1. 2 Thes 1. God our Father when ye pray say Our Father and so that eminent and pregnant place from Christs own mouth Joh. 20.17 Say to my Brethren I ascend to my Father and your Father So that the truth of this Doctrine doth undeniably appear that Christ doth freely own believers indefinently considered the very meanest to be his Brethren Let me from this Doctrine urge a few instances and conclude First What a Treasury is herein opened of comfort and incouragement to poorest Saints art thou indeed Sanctified in Christ Jesus he is thy Brother this consideration speaks great comfort to Saints in every condition and in every duty Secondly As to thy Tryal and Judgment consider