near a hundred times in Scripture stiled the Son of man which is not an empty Epithete he shall come so and judg so and dyed as such and shall be glorified as Son of man pag. 209 210 c. At Christs coming all nations shall be gathered as sheep and Goats and set on his right and left hand all explain'd pag. 219. c. Christs final sentence denounced to them on his right and left hand with the reason of it first to glory under five heads explained pag. 228 229. c. That God the Father is the great agent in mans salvation under eight circumstances pag. 234 235. Objection how can it agree with the justice and equity of God almighty to punish a moments sin with an endless Torment resolved pag. 254. 255. Mens plea for an unavoidable decree to damnation made void pag. 257. That our Lord Jesus though upon his Throne of glory will not proceed in judgment according to his royal prerogative but according to undeniable grounds of reason from the Creature pag. 260 261. That sins of Omission as well as sins of Commission are of a damning nature pag. 262. BY Reason the Book was done at two Printing Houses together with the uncertainty of the written Copy the pages of three sheets from 225 c. are twice repeated which the Reader is desired to take notice of for his understanding the Table which truly represents the matter but not the pages In page 232 c. for part read point THE PARABLE Of the Ten VIRGINS c. THat which first ingaged my heart and meditations to enter upon this Portion of Scripture was these two considerations 1. The excellent matter of instruction that was coucht under these three Parables laid down in this Chapter the tendancy whereof is to provoke Christians to strict and cordial self-examination after their inward and spiritual Estate before it be too late 2. The serious consideration of that Period of time which they point at being the time a little before Christ's second coming which we may perceive by a short view of the precedent Chapter most of which Chapter is spent in answer to the Disciples threefold demand in laying down the more remote and more immediate fore-runners of Christ's second coming Now in this 25 Chapter we must either understand our Lord still prosecuting the same design in giving yet more and other predictions relating to his coming or else we must understand him speaking of some remarkable passages that shall fall-in contemporary with those forenamed signs And I take this latter sence to be most coherent with the scope of the whole Context that is to say that when the former remarkable signs and passages shall appear and the Son of Man is near to his second coming ver 30. Then shall the State of the Church and Professors be fitly resembled to what is set forth by these Parables And to this agrees the vulgar Latin who thus read in that point of time their rendring this first word in Capitals as a remarkable period The Parable of the Ten Virgins c. Then shall the kingdom of Heaven be likened unto Ten Virgins that took their Lamps and went out to meet the Bridegroom The method that I shall take in managing this Subject shall be first to open and explain those words and phrases which may seem to want explication Secondly I shall lay down those doctrinal conclusions that doth naturally arise from the words so opened and then apply the whole and all this with brevity Then in that point of time when according to the precedent signs Christs coming draws near the kingdom of Heaven What may we in this Text understand by the kingdom of Heaven I answ According to the generality of Interpreters kingdom of Heaven in this place is to be understood the Church State and so it must be understood from Corists mouth elsewhere as Math. 16.19 the words of Christ to Peter I gave unto thee the Keys of the Kingdom of Heaven which according to the context must be understood as also Math. 23.13 in Christ's words to the Scribes and Pharisees that shut up the kingdom of Heaven kept persons out of the faith and Church of Christ so must Paul be understood Colos 1.13 where he calleth the Church the kingdom of Gods dear Son into which himself and the Colossions were brought or translated be likened or resembled the State of the Church in that juncture of time and consider who made this comparison It is Jesus Christ who was wisdom it self who did not use to make improper comparisons but if Christ say they are like it is so and in this resemblance our Lord hath respect to the manner of their solemnizing the Marriages in those Countrys and times which according to History was in the Nights and so Lamps were needful in which weddings there were a choice company of young men called Sons of the Bride-chamber and a choice and pickt company of Virgins of the Bride kindred and acquaintance to attend the Bridegroom at his coming to which it is thought David doth alude Psa 45. Now saith Christ the Church State shall be a meet resemblance hereunto in that day unto ten The question is what kind of number this must be Is this to be understood in a proper and strict fence I answ We are not bound to understand this in a strict sence precisely ten because we have by this certain number ten an indefinent large and uncertain number As for instance 1 Sam. 1.8 the words of Elkanah to Hannah Am not I better to thee than ten Sons So in the 2 Sam. 19.43 We have ten parts in David Eccle. 7.19 Wisdom strengthneth more than ten mighty men Zac. 8.23 Ten men shall take hold of the skirt of a Jew Ten women shall bake in one Oven all which numbers are significantly to be understood of a large indefinite number and not precisely ten So here when Christ saith ten he must be understood as from seeing large numbers coming in at that juncture of time But why Virgins answ by Virgins must be understood such at least who profess holiness In worship and conversation holy Persons are set out by this appellation Virgins such were the Church of the Corinthians 2 Cor. 11. I have espoused you to one Husband that I may present you a Chast Virgin to Christ this is the proper epithite to Christs Spouse Cant. 1.2 the Virgins love thee by Virgins sometimes is to be understood such as have escaped the false worship of the World as it is understood Revel 14.4 These are they which are not defiled with Women for they are Virgins and in this sence the worst of these might be Virgins these Persons in our Text are set forth by a fourfold Character 1. They are called Virgins 2. They are said to have Lamps or visible profession commonly understood 3. They are said to be gone out they are not like the Sluggard who only with and desire and lie still
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
then it is that Judgment is given to the Saints then from that time the Saints possess the Kingdom So Psal 49. The Just shall have dominion in the morning And this is plain from what St. Paul speaks Col. 3.4 When Christ who is our life shall appear 2 Thess 1.7 The Saints were to have Rest when the Lord Jesus shall be revealed from Heaven with his mighty Angels As also our Text is plain And it cannot be rationally thought that the Saints shall have Kingdom before Christ they are not to expect it before Him the Reign of the Saints is contemporary with Christ's neither can it be supposed that they shall have it before they have past Christ's Bar and are acquitted by Him Therefore St. Paul exhorts the Church to judge nothing before the time and that is when Christ shall appear when every man shall have praise of God This Part doth instruct us in the greatness and compleatness of the Saints Reward What can be compleater and greater than a Crown and Kingdom Is it not the ultimate of all aims and endeavours of this World the highest of all Attainments on Earthâ— is a Kingdom Therefore this was the saying of Saul concerning David when the people sung of him in the dances Saul hath slain his thousands and David his ten thousands and saith Saul what can he have more but the Kingdom Be therefore affected with the greatness of this Reward This Consideration might serve to satisfie a righteous Person in the lowest condition they can be brought into in this world the contemplation of this Glory this is the root of the twenty four Elders Song Rev. 5. Thou hast made us unto our God Kings and Priests and we shall reign on the Earth and you that are interessed in it upon good grounds long for it it is not unwarrantable it is but like Christ who sits at God's right hand expecting looking waiting till he make his foes his footstool And labour to walk worthy of this Kingdom and Glory which that ye may do observe these rules 1. Labour to be loose from this present World This is the proper use that Christ makes of the same premises Luke 12.32 33. Sell what you have give al â—s 2. Rejâ—ice in hope of this glory Rom. 5. Rom. 12. 3. Do not make haste unwarrantably towards this Kingdom 4. Do not envy at the prosperity of the wicked thâ—u hast no cause to envy at their state See how pertinently David doth urge this Psal 37. throughout Part. 8. That the Reward of the Saints is a prepared made ready Glory the Kingdom is prepared In handling this Part I shall 1. shew how the Scriptures elsewhere speak in this language 2. what is intended in this kind of speaking and so make the application Briefly That the glory of the Saints is prepared see Esa 64.4 Men have not seen nor heard what God hath prepared for them that wait for him which St. Paul recites 1 Cor. 2.9 only differs the word wait into love him We have David speaking in this language Psal 31.19 That this Kingdom is prepared for some out Lord seems to grant in his reply to the mother of Zebedees Sons Math. 20.11 It shall be given saith he to them for whom it is prepared But what is Comprehended in this saying prepared I Answer first it sets forth the certainty of it Because to be prepared ordained and established is the same in Scriptures Isa 30. where we have these two made convertible teâ—rms ordained prepared spoken of â—ophet And so may that place be understood as I shewed before Rom. 9.23 this was ordained established for you 2. To make ready or prepare supposeth a proportioning or making fit or suitable 3. To make a thing by Skill and Art as Noah's Ark is said to be prepared that is by pains and art Heb. 11. he prepared an Ark or framed an Ark. So God framed this Kingdom 4. To prepare is to beautifie and adorn and thus the new Jerusalem is said to be prepared as a bride adorned for her husband Rev. 21. Take only this word by the way Consider your inheritance is ready for you do you labour to be ready for that it is made ready for thee in particular and none else the Righteous only with Christ exclusive of all others it was prepared for them that are righteous only And this was shadowed out in the choice qualifications of those first to be Rulers Exod. 18. the counsel of Jeâ—hrâ— to Moses They must be men fearing God and hating Covetousness 2 Sam. 23.3 They that rule over men must be Just must be Righteous and it was more eminently held forth in chose Judges set up by God in the second age of the world when God himself is said to be their King 1 Sam. 12.12 but as a Just punishment 〈◊〉 their Sin God suffered them to go out of this path But all the while that the unrighteous Rule David tells us that the Foundation of the earth are out of course Psal 75. Psal 82. which are plain to this But how will it be when it is in course Daniel tells us chap. 7.18 22 27. four times exprest the Rule and Dominion shall be in the Saints not Saints in their own or other mens thoughts but Saints and righteous so reckoned and allowed possess the Kingdom prepared for you saith Christ with an emphasis whom I acquit at my bar for Saints By way of Use I only leave this one word of Information We may from hence be satisfied of the infallible certainty of the righteous inheriting it is prepared ordained and appointed for thee and all the Devils in hell cannot turn it aside This the prophet Isaiah foresaw Chap. 24 he heard songs from the utmost parts of the earth glory to the righteous the House of the righteous shall be exalted Psal 75. last Part. 10. The 10th and last Part respects the antiquity of this Provision it was provided for the Righteous before the Foundations of the World the Part was this That the reward of the righteous was one of those first and most weighty concerns that was upon the heart of God before the world was made There are no things said to take their beginnings from hence but great and weighty things things ordained appointed effected before the Foundation of the world are things of weight God the Father loved Christ before the Foundation of the World Joh. 17. the Saints are chosen in Christ before the Foundation of the World Christ was appointed a Sacrifice for sin a Lamb slain before the Foundation of the World 1 Pet. 1.20 the Rest and eternal Reward before oâ— the Saints was prepared and finished amongst these weighty Concerns before or from the foundation of the world Heb. 4.3 One word of Use and so I shall close this verse From hence we may see and perceive a glimps of the unspeakable happy state of righteous persons they were the Subjects for whom Jehovah was at work before the world
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
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
with violence and with their might they did not seek wisdom as for silver if they had they should have found Prov. 8.17 They that seek me early shall find me Though Persons seeking the world and earthly things may miss though they seek early and earnestly yet those that seek the kingdom of heaven so shall not miss of it we have many promises to that Thirdly Why is this duty of watchfulness so much called for and prest in Gospel days First Because Jesus Christ foresaw this would be wanted when there should be most need and that slumbring and sleeping should prevail greatly in such a day Secondly Because then the coming of Christ draws near that was the argument the Apostle useth to awake the Romans Rom. 13.12 the near approach of their salvation Thirdly Because our great adversary is more than ordinary vvatchful in those days see 1 Pet. 5.7 Rev. 12. Because he hath but a short time Fourthly The latter days are full of snares gins traps and temptations to catch souls novv this duty rightly performed in conjunction vvith prayer is the only means to antidote a soul from those snares Luk. 21.35 36. For as a snare shall it come on all them that dwell on the face of the earth Watch therefore and pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of Man The fourth thing I am to speak to in the prosecution of this Doctrine is to lay down some Characters of a vvakeful Person First A vvakeful Person tastes much sweetness in the promises of God as a healthful man can taste his food As an unregenerate man so a declined sleepy Professor is a stranger to the covenants and promises Eph. 2.12 they are to him as food to one whose heart is asleep When David was in a lively state and frame of Spirit see how sweet was the contemplation of future promises to him see 2 Sam. 7. ver 18. to 22. so also Chap. 25.5 He hath made with me a sure Covenant ordered in alâ— things David feeds on the promises as a hungry man doth upon his food and indeed God hath given out many precious promises to the end they might be strong consolation Secondly A watchful wakeful Person is sensible of the least sin though but in thought his conscience is tender can feel the least prick of sin whereas one asleep can bear great sins insensibly sin to a lively heart is like poyson in a Venus glass it cannot entertain it he hates the Garment spotted with the flesh he hates the very appearance of evil Thirdly A vvakeful Person is constant in duties he keeps true stroke his works are perfect one in a drowsie and watchless state is not constant in duty an Hypocrite or drowsie Professor doth not pray always nor keep to duty always The Church in Sardis when her works were not perfect she had need to be exhorted to watchfulness Rev. 2.2 Be watchful and strengthen the things which be ready to die for I have not found thy works perfect before God a Person asleep strikes imperfect strokes Fourthly A watchful Person holds fast his Profession in the outward ordinances of Christ as his Garment a â—erson drowsie or asleep le ts fall his Garment the Spirit of God makes watching and keeping the Garment cotemporary Rev. 16.15 Be watchful and keep thy Garment when Noah was asleep he had dropt his Garment and lay naked in his Tent. Fifthly A watchful Person experienceth increase of strength against his own iniquity so did David Psal 18. he is seldom overcome by them this is the means that Christ directs unto Math. 26. Watch and pray that ye enter not into temptation Sixthly A wakeful Person delights in lively spiritual Company and Society it is his great delight to be in their Company whereas a drowsie Person is burthened with them But I would but touch these things because I spake something to this particular before I now proceed to the fifth particular which is to press this Use of exhortation upon Christians Would you not be repulsed at the last day as these were then here lyeth your duty which is to watch be in good earnest do your work sure Which if you would be found effectually in it you must watch and observe narrowly three enemies First Your selves Secondly The Devil Thirdly The World First Watch your selves and that in three respects First What we do Secondly What we say Thirdly What we think First Let us weigh our actions by the balance of the sanctuary the deeds of the body must be taken notice of for there is great danger if not good deeds Rom. 8.13 we live or die according to them If we through the Spirit do mortifie the deeds of the body we shall live if we live after the flesh we shall die Secondly We must narrowly watch our words remember what Christ says Math. 12.36 37. Of every idle word men must give an account by their vvords they shall be justified or condemned David prays for Gods help herein Psal 141.3 Set thou a watch before my Mouth keep the door of my Lips Thirdly We must observe our thoughts they are not free as some say no herein lyeth part of our fitness for Christ in girding up our minds or thoughts as you have heard from Luk. 12.35 1 Pet. 1.13 the heart is to be kept with all diligence Proverb 3.24 Secondly We must observe Satan it was the commendation of the Churches that they were not ignorant of the depths and devices of Satan and it is our duty to be strong in Gods might against him this is that we are exhorted to 1 Pet. 5.8 9. Thirdly We must be circumspect in our observation of this present evil world which also is a great and prevailing enemy to the Saints if not narrowly vvatched she hath a double influence upon us First By threatnings and frowns Secondly By her smiles and allurements both very dangerous which made Agar pray That he might have neither poverty nor riches knowing they were both snares Prov. 30.6 and many strong ones have fallen by this enemy and that Satan might tempt our Lord himself prevailingly this is his great temptation Math. 4. he shews him the Kingdoms of this World and the glory of them with promise to give them if he would worship him doubtless Satan thought he could not choose a likelier means to destroy the Lord of life though the Lord Christ was well able to deliver himself from the power of it yet many are conquered and subdued by this allurement We read of Demas an eminent Preacher of the Gospel and Companion with St. Paul is taken hereby 2 Tim. 4.10 Demas hath forsaken me having loved this present World But Secondly I would press this Use of exhortation given by Christ from his own argument For ye know not the day nor hour when the Son of Man shall come certainly this is a consideration that Christ would
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
People as Psal 47. last Isa 43.21 This People have I formed for my self or Nation as here 3. Sometimes this word is translated Family Luke 7.5 he loved our Family so that it may be read All Nations All People All Families all compact People such united under Christ All Nations cannot be understood in many places of all the World in a strict sense as for instance Deut. 29.24 it is there said All Nations shall say what meaneth the heat of this anger whereas it cannot mean universally 1 Chron. 14. last God brought the fear of David upon all Nations Psal 118. All Nations assembled against David Hag. 2. Christ is called the Desire of all Nations yet when he cometh the Nations are angry Rev. 11. and his coming doth not answer their desires Therefore the Assembly doth read this Hag. 2. The Desire of all Nations the Faithful in all Nations though there as here it is read all Nations So it is said Dan. 7. All Nations shall serve him yet God provides punishment for those that will not serve Christ see Isa 60. So Christ tells his Disciples they shall be hated of all Nations for his Name sake Mat. 24. These cannot be taken in a strict sense but Rev. 21.24 of the Nations of them that are saved this bears the name of Nations distinct From all these instances I argue That because we have read all Nations it doth not necessitate us to believe that all the World must be meant by it in a strict sense for in all the forenamed places it cannot mean all the World every one will easily grant and acknowledge and that all the World and every individual person cannot be intended in our Text. I urge in the third place this That at no one time shall there be such a gathering to Christ to Judgment for we read in Scripture of two general Judgments First Those that are Christ's at his coming 1 Cor. 15.23 And all that sleep in Jesus shall God bring with him 1 Thess 4. And the rest of the dead lived not until the thousand years were finished Rev. 20. Neither doth this in our Text agree with the last general Judgment for these Reasons 1. There shall be no Sheep judged in that Judgment The Saints sit with him in Judgment 1 Cor. 6. Know ye not that the Saints shall judge the World 2. Noâ— the last and general Judgement because here thâ— Angels are Christ's attendants at this Throne and Judgment whereas in the last they shall not be concerned for the World to come is not put into subjection to Angels Therefore whereas it is said in our Text that Christ comes with all his Angels to the last Judgment He shall come with all his Saints Zec. 14. Jude 14 15. when he comes to execute Judgment on the Wicked Jude saith he comes with â—ee thousands of his Saints neither can they be Saints in a strict sense taken till themselves have past the tryal before his Bar they meet him in the Air in his first Judgment they come along with him in the second 3. Not the last Judgment in our Text because in the last Judgment Men shall be cast for not believing in the Son of God Jesus Christ but in this Judgment they shall be cast and condemned for being unfruitful in works of obedience under Christ Besides all these Reasons this in the latter end of this 25th of Matthew is not meant of the general Judgment of the whole World I will superadd the Judgment of Men both Ancient and Modern Gregory Nazienzen saith to this place These spoken of here are wicked Believers not Rebels not Foreigners but offending Citizens By Goats the Colledge of Rhemes on this place separated say they because till then they lived together in the Church Hereticks say they went out before and so not to be separated here The Assembly of Divines so called on these Verses 32 33. Separated as Chaff from Wheat at those Mat. 3. as those in the Net Mat. 13. the Flock of Christ his Church in this life are like the Flock at Paâ—an-aram speckled and spotted Gen. 30.35 in one Flock so saith the Assembly on this place which seems to illustrate the matter before us Erasmus saith here By all Nations must be understood all ranks and sorts of Men in all Nations consequently not all Nations in a strict sense Ainsworth upon Caut. 1.8 feed thy Kâ—â—â—â— or young Goatâ— saith The Plock in Scripture 〈…〉 is comprehensive of Sheep and Gouts Christ himself was typed out by Goats and Kids Lev. 16. Hâ—â— 9. the blood of Goats typed out the blood of Christ Now these Opinions of Men may help to clear me from Novelt or Singularity in my Notion on this Text. That those that shall be gathered before this Throne are such as have profest Christ eparated from the World as is plain in the former two Parables the foolish Virgins and Servants who are Christ's own Servants So here by Sheep and Goats are intended the Flock of Christ gathered out of all Nations among which are bad as well as good caught in the Nâ—t Mâ—â— 13. I now proceed to the third Question propounded to be spoke unto by way of Explication which was this Whither shall this gathering be Answ first in general to Christ Where the Carcass is thither will the Eagles be gathered together Luke 17.37 2dly in particular Their gathering shall be into the lower Heavens when his Throne shâ—ll there be set called Clouds and Air 1 Thess 4. caught up to meet the Lord in the Air whither we reade the Man-child is caught Rev. 12. The general Rendezvouz is in Heaven there this Throne is set Rev. 4. Dan. 7. therefore we read of numberless numbers before that Throne Rev. 7. We reade of those that dwell in Heaven chap. 13. We reade of some cleared before this Throne ch 19. and upon white Horses coming with Christ when he comes which they could nâ— be had they not been acquitted at this first Thronâ— of Judgment The fourth Question by way of Explication iâ— What is to be understood by this segregating or dividing Ans The word segrego signifies to disjoyn to take out of a Flock to disfranchise out of a Freedom or Corporation to excommunicate so Pasor readâ— it To segregate must be to disjoyn those that before were aggregated or closely incorporated therefore Sheep and Goats here cannot be understood Church and World The Church and World were segregated before according to the Apostle's directions 2 Cor. 6. Be ye separated or disjoyned These here spoken of are in a Net together in a Kingdom together therefore he sayes He will gather out of his Kingdom all things that offend Mat. 13.41 49. The Angels who then come with Christ shall sever the Wicked from among the Just. These are both together in the Wedding-chamber Mat. 22. till Christ comes to sever them The Sheep and Goats of old in a literal sense were together in one Flock under Jacob Gen. 30.
So also Ezek. 34. So in Job's Flock Job 1. in his seven thousaâ—d Shâ—ep the Goats are comprehended All which Instances do serve to strengthen the Conjecture that this Judgment in our Text is not to be understood of the last and general Judgment but such as have been drawn in to profess Christ 5th Quest Why doth Christ stile them Sheep and Goats seing they are all Christians in profession I answ first Because Goats were always reckoned clean beasts fit for Sacrifice under the Law as well as Sheep therefore these bad Professors may be called Goats comparatively clean Christ doth not set them forth by Dogs Bears or Lions but Goats 2dly Sheep and Goats to set out the difference in nature that was between them though both in the Flock or Church A Sheep is of one nature and a Goat of another These Professors differ much in their natures as a Goat from a Sheep 3dly Goats are taken in here as well as Sheep to shâ—w the particular charge that Christ hath of them both the Goats as well as the Sheep as plainly appears Ezek. 34. 4thly Goats and Sheep because though they were both in one Flock yet the Goats were the worst in nature There is much difference as to the worthiness of Sheep and Goats in nature the Goats are not so profitable as the Sheep therefore although the Goats are clean creatures yet the Sheep were esteemed as the best and commonly in Scripture named first So much for the fifth Question by way of Explication The sixth Circumstance to be explained is What may be here understood by right and left hand Ans 1. Right and lest hand is sometimes taken properly sometimes improperly and figuratively in Scriptures when it is taken improperly and significantly it implies great Power or a powerful hand So Exod. 15. The Right hand of the Lord. So Psal 108. Psa 138. Let thy Right hand save me that is thy strong hand 2dly Sometimes significantly a place of pleasure and delight is understood God's right hand Psal 16. Sometimes the right and left hand of Christ are properly to be understood as in that request of the Mother of Zebedee's Sons Mat. 20.20 21. Grant that these my two Sons may sit one on the right hand and the other on the left in thy Kingdom Where we may understand both places â—o be places of Honour but most commonly the right hand is understood the place of highest Honour So Jacob understood it in his blessing Joseph's Sons But by right and left-hand in our Text it may be understood properly as Christ is personally considered as Son of Man in this his day so He hath right and left hand And as we do properly give the right or upper hand to those whom we bear esteem unto so here it is to be understood a place of high esteem and under that consideration Christ is said to be set at God's right hand that is he place of high esteem but I need not dwell upon this I shall only add a few words of Application to the whole and so proceed Use 1. This doth inform us where Christ when he is in his Glory on his Throne attended with his Angels will begin namely at his own House his own Servants his own Flock and thereto the words of S. Peter may properly be applied though there is more in iâ— 1 Pet. 4.17 Judgment begins at the House of God 2. We have in this Relation a view of Christ's Glory in his second Coming by his great and glorious Attendance by the vast gathering that shall be unto Him in that day for I judg they are therefore called by a Figure All Nations though properly 〈…〉 you have hoard because of the vast numbers that shall be of them there shall be innumerable Multitudes of all Nations Tongues and Kings eminently see forth Rev. â— All Nations to shew the Universal Power that Christ shall have in that day over all Nations no Nation but what must be accountable unto Him See what Glory is ascribed unto this Lamb Jesus Christ all Crowns are cast down before Him Rev. 4.10 5.8 3. This informs us of that perfect knowledg that Christ shall have of all Persons in that day that He can divide before He try He knows who are worthy of the right hand and who deserve the left at first 〈◊〉 4. We are by this Relation if so to be understood as I think it is plain that this is Christ's Flock not the general Judgment informed what little cause Professors and bad Church-members have to bear upon and rest in their meer Profession if some may be Goâ—ts 〈◊〉 consequently condemned to eternal torment Consider it will be an unspeakable favour and priviledge for Church-members to stand in that day as Christ hines when he speaks to his Disciples Luk. 21.36 when the greatest Men on Earth shall call to the Rocks to hide them from His Face Rev. 6.16 5. In the last place I would speak one word more by way of Counsel to Church-members Enquire into the sincerity of your Hearts as well as the truth of your Principles Here is no fault found in their general Faith nor Principles the fault lay in the Root it lay in the Nature of them they had not a changed Nature though in the Flock What a weak Argument is it then for Church-members to plead I thank God I am as true to my Principles as ever and do believe whatever I did whilst they want love to Christ in his Members zeal in his Service and fruitfulâ—â—ss in their Places do but always remember there are Goats as well as Sheep in Christ's Flock when he comes to inspect them The Parable of the Kingdom We now proceed to Vers 34. Then shall the King say unto them on his right hand Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World We now proceed to handle the last Head of the four propounded to be handled in order to the taking up the matter contained in the latter part of this Chapter which is the final and irrevocable Sentence past by Christ upon these two Parties so segregated or divided to the right and left hand which proceeding of our Lord with both Parties he seems to follow in the same method As First To denounce His Definitive Sentence 2dly Render the Ground and Reason why he doth so 3dly Receive their Reply thereunto 4thly Take it off by shewing them their mistake 1. I take notice of Christ's Order with whom he begins namely with them on the right hand with his Sheep or the Righteous so stiled in this Context now the whole passage and paragraph relating to the Righteous we have from ver 34 to the end of v. 40. which whole passage or paragraph issues in these four Heads 1. Christ's final Sentence to Glory v. 34. 2. We have the ground and reason rendred v. 35 36. 3. We have the Reply of the Righteous v. 37 38 39.
4. We have our Lord taking off this Reply shewing them the truth of what he had said Of these in order 1. We have considerable Christ's gracious Sentence and Invitation to Glory in these words Come ye In which passage we have these five Circumstances considerable 1. The present capacity that then our Lord shall be in A King or the King twice exprest in the Context We have our Lord Christ under a fourfold capacity set forth in this Chapter 1. A Bridegroom 2. A Nobleman travelling 3. A Lord coming v. 19. 4. A King judging and ruling The fourth of which we are now upon 2. We have in this verse the sweet amicable Epithet or Salutation used by Christ to them ye blessed of my Father commonly in Scriptures a manifestation of gracious respect as I shall shew you 3. We have Christ's Gift or Bequeathment from this dear love and respect and that is the Kingdom Which Kingdom we have 4. Set out 1. By the right and propriety of it it is implicitly an Inheritance 2. Prepared for them 3. As to the Antiquity and Eternity of it before the foundation of the World These are the particular Circumstances in our Text of which I shall very briefly speak 1. By way of Explication 2. Observation 3. Application 1st By way of Explicacion 1. What is this Kingdom 2. What may we understand by this appellation blessed of my Father 3. How may it be said to be prepared 4. How from the foundation of the World 5. What said here inherit 1. By this Kingdom I understand the Kingdom under the whole Heavens prophesied clearly by Daniel chap. 7. and it is on the Earth Rev. 5 10. over the Nations Rev. 2.27 three times exprest Dan. 7.18 22 27. and it plainly appears to be the same that Nebuchadnezzer had before by the context there 2. Why called blessed of my Father This is a Salutation shewing very high esteem to them and so it is used in Scripture from men see Gen. 24.31 from Laban to Abrahams Servant Come in thou blessed of Jehovah an honourable title as Ainsworth faith on the place To that end is it used by Abimelech to Isaac Gen. 26.29 Thou art now the blessed of Jehovah It is used also by Naomi to her Daughter Ruth 3.10 Blessed art thou of the Lord that hath shewed thee kindness From Saul to Samuel 1 Sam. 15 13. thou blessed of the Lord. It was used to express very great respect And it is understood that there is three circumstances contained in this Salutation 1. A very amicable loving sweet Countenance so Erasmus paraphrasing on this verse and saluting saith He to the sort on the right hand with a mild and merry chear shall say Come my Friends whom the World counted vile and execrable but my Father counts honourable and praise-worthy So he 2. This Salutation was spoken with much reverence and honour to them unto whom it was spoken it was with bowing and worship to those unto whom they spake 3. This respect was given as they having received it first from God as if Christ should say I esteem and honour you because my Father honoureth you you are not only blest by me in this capacity but my Father hath determined this Blessing to rest upon you But 3dly Why is this Kingdom said to be prepared I answ To prepare supposeth these three things 1st To work or make a thing is to prepare 2dly To establish confirm or appoint So God's Throne is said to be prepared of old Psal 9 7. so understood Râ—m 9.23 there he speaks or persons prepared unto Gâ—â—â—â— or pre-appointed 3dly To prepare is to make every way fit and ready for the end But 4thly Why are they invited to inherit Answ To inherit supposeth an Inheritance purchased by their Ancestors as Children inherit after their Fathers what was theirs and that of right The Estate which a Father leâ—ves to be divided to his Children doth properly bear the name of an Inheritance Prov. 13.22 A good man leaves an Inheritance to his Children Prov. 19.14 Houses and Riches are the Inheritance of Fathers Therefore Luke 12. the man speaks to Christ to divide the Inheriâ—ance 2dly It is called an Inheritance because it is long and worthy it is not a small inconsiderable Legacy that is stiled an Inheritance but a considerable Estate Therefore David stiles God's Word by this name his Inheritance Psal 119. 3dly Caâ—â—ed an Inheritance because it was yours before you were born But fifthly Why added here before the foundation of the World I answ 1. To set out the Antiquity of God's design of good to your souls that shall be found in Christ This was one of the most early Contrivances of God the Salvation and Glorification of Sinners was one of the great Concernments upon God's heave in the very beginning 2 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our Works but according to his own Purpose and Grace which was given us in Christ Jesus before the World began Epâ— 1 4. According as he hath chosen us in him before the foundation of â—he World thaâ— we should be holy and without blame before him 2. To shew the certainty of this Inberitance therefore is Antiquity affixed unto the Promise oâ— Christ to come His Death the Kingdom of Christ to set out the certainty of this Inheritance Having thus explicated the words I now proceed to observe ten Parts from them Part 1. That Jesus Christ the Son of God and Son of man iâ— his distributions of Favours and Severities in his second Coming unto his own Servants is a King Part 2. God the Father is the principal Agent in Glorification of the Righteous Part 3. That Jesus Christ in handing out Glory to the Righteous doth it with apparent manifestation of dear affection and choice esteem whilst he calls them Blessed of his Father Part 4. From this word of invitation Come Jesus Christ loves and desires close communion with the Righteous in that day of his Royal Glory when he bids others Depart with detestation he saith unto the Righteous Come ye Part 5. That the future reward of the Righteous is not their own purchase but their Fathers it descends to them as an Inheritance Part 6. The proper reward of the Righteous when Christ comes is a Crown and Kingdom Part 7. The Righteous receive their Commission for taking and possessing the Kingdom from the immediate Mouth and Throne of Christ at his second Coming Part 8. The reward of the Saints is a prepared and made-ready Glory they shall not stay for it Part 9. This Kingdom Rule and Glory was prepared properly directly and particularly for the Righteous and none else Part 10. Preparation of Glory for Saints was one of the first great and chief Concerns of Almighty God before the World was made Now all these Parts are very worthy to be largely treated on but it will not suit with the title of the Book so
was not only wert thou upon Christs heart before thou wast made but before the World was made Oh admire the Love to and provision made for thee so much for verse 34 We now proceed to Verse 35. to the end of the 40. for I was an hungry and ye gave me mean I was thirsty and ye gave me drink I was a stranger and ye took me in Naked and ye Cloathed me I was sick and ye visited me I was in prison and ye came unto me Then shall the righteous answer him saying Lord when saw we thee an hungry and fed thee or thirsty and gave thee drink when saw we thee a stranger and took thee in or naked and cloathed thee or when saw we thee Sick or in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you in as much as ye have done it unto one of the least of these my brethren ye have done it unto me In these six verses we have contained the whole proceeding of our Lord with these sheep So divided which for brevity sake I have comprized under Four heads 1. The Lords gracious Sentence to those separated on the right hand Secondly the Reasons by the King on his Throne alledged as the ground of this his singular and signal favour towards them which we have here vers 35.36 3 We have the humble reply made by the Righteous by way of disclamation not sensible of their worthiness in the least 37 38 39. 4. We have our Lord graciously taking off the Objections urged against themselves by way of explanation vers 40. inasmuch as ye have done it to these it was done to me The first of these I have largely spoke unto already and finished We now proceed to the Second which is the ground that our Lord is pleased to insist upon vers 35.36 which in general is the kindness shewed to Christ in his brethren which he branches out into Six circumstances of distress First he being in them hungry Secondly thirsty Thirdly harbourless Fourthly naked Fiftly sick Sixtly in pâ—â—son In all which several states and conditions he had found these now on his right hand ministring unto him in his brethren But because according to promise I would proceed with all possible brevity in this latter part of the Chapter and in the remaining three heads I shall handle them together which I judg most proper because they are intermixt one with another that is what we have contained from vers 35. to 40. and there being nothing difficult or wanting explication I shall reduce the whole in these Six verses into Six heads First we have a recitation of the former good actions performed by the Righteous urged here by the King as the grounds next and immediately to his own Grace of that signal acceptation and unspeakable favour Secondly We have contained a particular enâ—meration of those particular actions so acceptable to and taken notice of by Christ in them which lyeth here in Six circumstances all which are very well taken by him Thirdly We have Christ taking notice of all these actions of charity done tâ— the least and lowest of his brethren as done to himself Fourthly we have the modest and humble reply of the Righteous by way of disclamation to this imputation Fiftly We have implicitely supposed the relation believers stand in to Christ though hungry thirsty naked sick imprisoned yet Christs brethren Sixtly We have Christs acknowledgment of the poor and least as well as of the greatest and richest of his discipleâ— in this day of his great Immense Power and transcendent Glory the King attended with all his Angels owns these to be his brethren From the whole of this Context I shall lay down these Nine observable Parts from the Connexion of the verses Part 1. That the true demonstration of our eternal Election to glory is through our obedience and Friendship to Christ prepared for you so qualified chosen in him before the foundation of the World Eph. 1.4 through sanctification of the Spirit 2 Thes 2.13 God hath from the beginning chosen you to Salvation of the Spirt and belief of the truth 1 Pet. 1.2 elect through Sanctification Part. 2. It is our Lords way in his dealings and proceedings with men to render a reason of his so proceeding with them Part. 3. Jesus Christ in his distributious to men in Judgment hath a special eye to their works respectively Part. 4. That works of mercy charity and almes bâ—â—r a superintendency over all works and duties whatsoever as to acceptance with God and profit to our selves in time to come Part. 5. That it is incident to Christs dear friends and brethren to suffer hunger thirst nakedness and all manner of distresses whilst on earth Part. 6. Jesus Christ in his Celestial glory at the right hand of his Father doth espouse the state of his Disciples and Saints here on earth Part. 7. It is the nature of one truly acceptable to Christ to disclaim all worthiness in themselves they see no such worth as Christ seeth in them Part. 8. Jesus Christ doth record and register each particular action of charity proceeding from one Saint to another if but a draught of drink Part. 9. The poorest Saint or true believer in his lowest state and Condition is by Christ owned as his brother Of each of these parts I shall speak a few words briefly and hasten to finish this paragraph Part. 1. The first Part doth arise from the Connexion of these verses with the former which was First that the true and infallible demonstration of our eternal Election to glory hereafter is by and through our Cordial Obedience and friendship to Christ See how this part is raised the Kingdom was prepared for you before the Foundation of the world who are these those who feed cloath and own Christ here in his lowest state in his members Those three Scriptures before named are very pertinent and pregnant to our purpose to bear a testimony to this Part weigh what St. Paul saith 1 Eph. 4. According as he hath chosen us in him before the Foundation of the World as vers 5. predestinated us to the adoption of Sons by in or through Jesus Christ None are elected but as they are in Christ 2 Thes 2.13 He hath from the beginning chosen you through Sanctification Those Thessalonians foreseen by St Paul to adhere to the last Antichrist excepted who received not the truâ— in the love of it and so demonstrated themselves nâ— to be elected but these verse 13. are elected as the are found abiding in Christ and his doctrines yoâ— saith the apostle are of these who are Sanctified chosâ— before the Foundation of the World as here in 〈◊〉 text So that herein it doth appear that you trulâ— and certainly are chosen by him in as much as yoâ— are found in the way that lead thereunto To thâ— doth that place in St. Peter agree elect according 〈◊〉 the foreknowledg of God
through Sanctification of thâ— Spirit unto Obedience not without This applicatioâ— of Election is never applyed to any but as they appear called and the application of Election is by thâ— Scripture suspended where these due qualification are wanting as for example The person without thâ— Wedding-Garment is supposed by Christ one 〈◊〉 those not chosen or elected Math. 22. he was only come in upon the invitation not elected But against this it it objected from Rom. 9.11.12 in these verses in a parenthesis before the Children had done good or evil that the purpose of God according to Election may stand not of works but of him the Calleth To this I answer that this Text doth not at all relate unto this part before us and so it will easily appear if we consult the original place Gen. 25. First because this Text doth not refer to particular persons but nations Secondly neither doth this Text reâ—er to eternal but temporal good and evil Thirdly neither are either of the persons actually loved or hated till good or evil appears from them it was only said before the elder shall serve the younger Fourthly neither can the works here spoken of intend Gospel-Obedience but works of the Law as is plain vers 30 31 32. The Use that we may make from this Part to our selves is 1. From hence be instructed to measure your Election by your effectual Calling and Conversion Many are at a great loss in themselves about their Election and many have been upon the point of Desperation whilst they have been upon the question whether they were Elected or no. Are ye of those that the Kingdom is prepared for before the foundation of the World you may know it by this you are prepared also see Rom. 9.23 24. You are Vessels prepared unto Glory by Sanctification and Friendship to Christ 2. Would you be making your Calling and Election sure and certain then the way to effect it is to grow in grace according to what St. Peter calls for 2 Pet. 1.10 Add to your Faith Vertue c. Those that experience increases of Grace and answer to every Duty called for by Christ in them and from them as here in our Context may read their state to be sure and certain and such are those for whom the Kingdom is prepared before the foundation of the World So much for the first Part. Part 2. That the Lord Jesus in his dealings and distributionâ— to all sorts of Men doth not proceed according to his Royal Prerogative though in his highest Royalty and Glory but according to undeniable reason Jesus Christ renders a reason of his proceedings on both sides And this way of proceeding is God's way from the beginning of the World When God will save Noah and drown all the World he gives his reason on both sides Gen. 7.1 For thee have I seen righteous before me in this generation and for the rest he gives this reason for the imaginations of their heart were only evil and that continually So in that eminent differing dispensation to the Rigteous and wicked Isa 3.10 God gives the reason For they shall eat the fruit of their doings for there ward of their hand shall be given unto them Aâ— so in all Cases God is very ready to render a realoâ— of his Dispensations to Men therefore he inviâ—â— them to reason with him God is not Arbitrary iâ—â— his proceedings with Men but upon equal and â—â—tional grounds And were not this the manner 〈◊〉 Gods proceedings how should every mouth be stopped as they shall be in the great day 1. I know many will plead the Soveraign Power of God in this place from Rom. 9.21 Haâ—â— not the Potter power over the Clay For answer to which I say The great design oâ— the Apostle is to set forth the sole power that God hath being the free Donor of Salvation here 〈◊〉 make choice of what terms or conditions he pleaseth in order to the way of saving men whether by the deeds of the Law or Faith in Christ and he hath absolutely rejected that way of the Law and made choice of Faith in Christ as the terms of Salvation as is plain Rom. 3.4 By the same lump the posterity of Adam Yet however the making these Vessels different is not only the bare Will of God but upon terms See the original place Jer. 18.10 11. 2 Tim. 2.21 The consideration of this part may administer great satisfaction to poor souls they have a very righteous God to deâ—l with who will judge righteous judgment not according to his Prerogative but according to the works of each Person which leads us to the Part which was this That God in his distributions to men in Judgment hath a special eye to mans work respectively Come ye blessed of my Father for I was an hungred and ye gave me meat c. I shall be veâ—y brief as to this Part because it doth border upon â—he former And besides this Truth is so apparent that the very current of Scriptures contribute to the proof of iâ— We have a cloud of witnesses as to this Part the recompence from God to Men is proportioned to their works whether good or evil This Rule was stated by God at the first in the dayes of Cain and Abel when we read of but two men in the World Gen. 4.7 If thou dost well thou shalt be accepted if evil sin or punishment lyeth at the door This Rule God proceeds by to Abraham Gen. 22. For because thou hast done this thing therefore will I bless thee If any one question the truth of this Part let them read these Scriptures Psal 62.12 Isa 3.10 Rev. 17.10 Prov. 24.12 Ezek. 18.33 Matth. 16.27 Rom. 2.6 2 Cor. 5.10 1 Pet. 1.17 Rev 2.23 Chap. 20.13 Chap. 22.12 and by the taking in these Scriptures I hope you will easily be satisfied of the truth of this Part. Yet some will be ready to Object That if God rewards men according to their works and men have only what they work for where then is Grace St. Paul saith We are saved by Grace not by Works I Answer We must distinguish between Legal and Evangelical works therefore St. Paul tells us it is through Faith the work of Faith is not excluded in part of salvation 2ly The way propounded in which we are saved is of Grace we thought not of it 3ly We are saved by Grace if we consider the vast disproportion between the wages and work all our Obedience is nothing compared with the Reward Though God rewardeth every man according to his works that is in kind good for good yet not quantity all we do is not to be compared withâ— recompence of reward the Saints are by Christ 〈◊〉 counted worthy of the Kingdom for which they 〈◊〉 suffer 2 Thes 1.5 4thly Salvation is free and of Grace because 〈◊〉 the strength by which we act is from himself 〈◊〉 may say of all we do in order to salvation as Daâ—â— saith of the
Use of this part may be first for Exhortation Labour to be in a capacity to discharge this duty so acceptable to God take pains in honest ways that thou maist have wherewith to do good See the Exhortation of St. Paul to Titus Maintain honest Trades as it may be read to this end So Eph. 4.28 Labour working with your hands that you may have to give to him that needs And this counsel is not only to Members but Preachers and Elders for it is a more blessed thing to give than to receive in them If this be so acceptable a service then let us labour to be found in it who would not do that which will please God this is a Sacrifice wherewith God is well pleased Phil. 4.18 Heb. 13.16 Fourthly Study the great profit the certain and infallible profit of this duty the return is sure and great and it is not forgot Christ remembers every part and action from this root As you have opportunity do good to all but especially to the houshould of faith make you friends of the mammon of unrighteousness Works of Charity are of exceeding esteem with Christ as appears by his bringing them forth at this day of his glory for I was an hungred and a thirst and naked and so forth The Fifth Part was this That our Lord keeps a particular record of the good deeds performed by his Servants Our Lord seems here to take pleasure to particularize in every action one and other it doth not only please him to say because you were charitable and so take it by the great but he doth enumerate and shew wherein He doth not stop at this that they are sheep that they are righteous but each particular action shall be brought out When God of old would set out Job to the best advantage he doth not only in the general say he was a Godly man but three times over he doth delineate him in several particulars 1. he is perfect 2. upright 3. one that fears God 4. one that escheweth evil 5. he maintains this integrity being tryed 6. this he doth beyond all other men in that day and in those parts So for works see how Christ commends the Churches in particulars Rev. 2.2 of Ephesus he saith I know thy works labour patience thou canst not bear with those that are evil thou hast tryed these that say they are Apostles and are not and hast not fainted So of Thyatira vers 9. I know thy works charity Service Faith and the last more than thy first 1. The Lord doth this with a design to magnifie the virtues and services of his Children that their graces might look to the best advantage and largest magnitude 2. This the Lord doth to set forth his distinct knowledg of what we do not only doth he know in general but in particular 3. His goodness that he will not let slip the least service 4. To set forth his exact Righteousness he records that he may reward Use 1. This may serve for a spur to industry in all good duties they shall not any of them be forgotten If we cannot do the great if we do the less it shall be rewarded The farthing is not forgotten given by the widow Luke 18. 2ly This may serve for a Check to hypocrisie we need not Covet to be seen of men we see the least act or service done to Christ shall be brought before his bar 1. Cor. 4.5 God will then make man confess the hidden things of darkness 3ly From hence we may read the tender love that Christ bears to his disciples that he takes such pleasure to bring over each of their actions as parents do of their children they are not content to say he is a good Child but set it out in particulars Vse 2. From hence we may be informed that Christ will proceed by the same rule against his enemies Psal 50. God will set their sins in order before them and so Jude 14.15 not only shall their ungodly deeds but their hard speeches shall be mentioned So in the following verses we find that Christ doth as well and as particularly enumerate the neglects of the Goats as of the performance of the sheep We now proceed to the 6th Point implyed in the text which was this That the lowest poorest most indigent wanting state in outwards is incident to the dearest choicest and most acceptable Saints Christs brethren not only to be without possessions lands and livings but without meat and drink and dwelling-place persons are sometimes accounted poor in comparison to Rich when they have but from hand to mouth nor to spare But our Text speaks of the extremity of poverty thirsty naked the lowest state herein is incident to the best of Saints such as Christ may own and be content they should personate him I was a hungry I was a thirst I was a stranger The truth of this Part appears from what Christ spoke by way of preparation before hand to his disciples to arm them from such a state therefore Christ foretels the poor to be the subjects of the gosple-Gosple-Church Math. 11.5 the poor receive the Gospel ye shall have the poor alwayes with you Mat. 26.11 and Christ was sent to preach the gospel to the poor Luke 4. God hath chosen the poor of this world rich in faith and heirs of the Kingdom Jam. 2.5 Doth not this preparative saying of Christ his Servants suppose such a state to be the state of choice Christians and the best of them such as are rich in faith But Secondly to prove this Part we have matter of Fact this hath been the state of the best David himself at some turns sustained hunger believing but we have a lively instance of this state in the holy Apostle St. Paul the great Apostle of the Gentiles yet liable to the great extremity of poverty See 1 Cor. 4.11 We both hunger thirst and are naked having no certain dwelling-place Here we have this holy precious Saint exercised with four of these distresses in our text See again 2 Cor. 11.27 in weariness and painfulness watchings often in hunger and thirst in fastings we most not here understand religious fastings but fastings for want of food in cold and nakedness And this was so common a Condition as that it grew Customary unto him Phi. 4.12 I have learned to be full and to be hungry We read of a Lazarus yet worthy of Abraham's Bosom though a beggar at Dives gate Yet I would not be mistaken in this as if I encouraged a trade of begging I fear there are but few of our common beggars of this stamp I dare not allow it It is true David begged once or twice in some particular necessity but not constantly I think the generation that make a trade of begging are the worst of people and such as God allows not they are under such a curse as the posterity of Judas which was pronounced as a severe Judgment Psal 10 9 10. let his Children be
vagabonds and beg let them seek their bread There are some poor whom God is specially concerned to take care of these are the poor we have in our text Psal 34. this poor man cryed There is a Congregation of poor who may be stiled Gods poor Psal 74. I might urge the state of our Lord Christ who was poor for our sakes 2 Cor. 8. he had no habitation many times he was hungry and thirsty Obj. but why doth God expose his dear servants to such a state Answer from a three-fold ground First with respect to themselves Secondly with respect to himself Thirdly with respect to his brethren 1st As to themselves 1. God doth it to humble them who many times are not able to bear the contrary This is the reason that God renders Deut. 8 he suffered them to hunger and thirst in the wilderness to humble them to prove them 2. To teach Israel to live by Faith therefore they must have but from hand to mouth their daily bread to make them know that man shall not live by bread alone buâ— by every word that cometh out of the mouth of God 3. To make them relish future mercy the land flowing with Milk and Honey that he might do them good in their latter end vers 16. Heavenly things are sweet to a poor hungry Soul rightly qualified 2ly God doth this to try those that are rich whether they will do their duty they were born for such a day Psal 17.17 a brother is born for adversity by this way God tryes their love and sincerity to Christ see these texts 2 Cor 8.9 chap. 9.13 Phil. 4. Not saith St. Paul that I desire a gift but fruit that might abound upon your account Thus we from good reasons known to God know Gods people are such as may be very acceptable to him and yet may be very poor as to outwards Object But it is not said Psal 34. The Lyons shall suffer hunger but they that fear the Lord shall want no good thing From hence we may gather that hunger shall not be the state of those that fear God Ans 1. All that is promised in that place is that they shall want no good thing but sometimes hunger is good for them that fear God as you have seen from Deut 8. this Part may teach us not to measure Gods special love by his dealing to thee in outwards one that God is angry with may flourish in this World whilst one whom he dearly loves may want bread Doth not Solomon say Eccles 9.2 that all things come a like to all yet how often are persons apt to measure the favour of God by these his dealings Secondly This may help to bear up the hearts of righteous persons be not discouraged under poverty and a low estate study that word James 2.5 God hath chosen the poor of this World rich in Faith and heirs of the Kingdom Study the state of Jesus Christ himself he was often hungry though the Son of God Thirdly If thy estate in the world be low Consider there is a special duty lyeth upon thee in thâ—â— Condition to live by Faith and to be content God took it very ill of Israel when he brought them into a low estate in the wilderness and they did not believe but murmured against him Learn that lesson that St. Paul learnt Phil. 4. in all estates to be content To the end I might dispatch this paragraph according to promise with brevity I shall only touch two Parts more and so conclude the one respects the disclaiming of the righteous to Christs reasons rendred the other respects the reply of our Lord to take it off by way of explanation wherein we have a worthy Part though but implyed supposing the relation that these stand in to Christ his brethren The 2 parts are these First That it is the nature of a truly righteous person in Christ's account to have a mean and low esteem of their best performances for acceptance with Christ and Salvation The Second part is this That true believers in Christ Jesus though poor and despicable in the World yet stand related to Christ and his brethren 1. A righteous person is ready to disclaim his own righteousness for Salvation In handling this Part I shall 1. Indeavour to Confirm the truth of this part from Scripture 2. answer an objection founded on some seeming Contrary Scriptures 3. give two considerable reasons 4. make some Improvement as to the truth of it There is a vast difference between a righteous and a wicked man in this respect a Saul will justifie his disobedience 1 Sam. 15.20 but a righteous Job will not justifie his righteousness it must be forced upon him as here our Lord draws the emblem of a righteous and naked person to the life Luke 18. under the name of a Pharisee and a Publican the Pharisee thinks himself righteous and doth pertinaciously plead it I fast twice in the week I pay tithes of all that I possess he boasts of his righteousness but the Publican seeth nothing in himself worthy taking notice of See what frame of Spirit David is in 2 Sam. 7. What am I or my Fathers house 2 Chron. 29.14 he sees nothing in himself So Job is full to this purpose who is a man Justified by God to be one perfect or upright one that feared God and escheweth evil yet he can see no such thing Job 9.15 whom if I were righteous I would not answer Job 40.4 behold I am vile yet a perfect man in Gods esteem a very charitable man chap. 29. in his own understanding when he was to deal with man So Daniel a man greatly beloved of God Chap. 9. We present not our suplications in our own name And this lesson Christ teacheth Luke 17. say when ye have done all we are unprofitable Servants But it is objected Do we not find three eminent Servants of God pleading their own righteousness Nehemiah David Hezekiah Nehem. 13.14 Remember my good deeds Psal God rewarded me according to my righteousness and the cleanness of my hands Hezekiah Isa 38.3 Remember how I have walked before thee with a perfect heart done that which is right in thy sight doth not these speeches savour of another Spirit thus Job 9.20 If I should justifie my self my own mouth would condemn me then if I should say I were perfect it would prove me perverse See what David saith Psal 130.3 If thou shouldest mark iniquity who can stand Psal 143.2 In thy sight shall no flesh be justified Now how shall we reconcile these two sorts of Scriptures Answ To reconcile which we must diligently consider the different acceptation of righteousness in Scripture 1. A Righteousness as to Actions 2. A Righteousness as to Persons and this considered under a two-fold opposition 1. There is Righteousness in opposition to Wickedness 2ly Righteousness in opposition to imperfection and in that abstracted sense there is none righteous no not one Rom. 3.10 no man righteous