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
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
give it unto him that hath 〈◊〉 Talents For unto every one that hath shall be giveâ— and he shall have abundance but from him that haâ— not shall be taken away even that which he hath Aâ— cast ye the unprofitable Servant into utter darknesâ— there shall be weeping and gnashing of teeth But 〈◊〉 lyeth principally in the 28th and 30th for the 29th is only a recital of a Law Rule or Maxim establâ—â—â—ed either then at that present or else before which by Christ is found properly applicable to this Servant for from him that hath not shall be taken awâ—â— even that which he hath Which Rule is so proper is such cases to be applyed as that we have it five time hinted by the Evangelists This Sentence contains two Parts First a puniâ—â—ment of privation or loss Secondly a punishment of infliction or sense First the punishment of privation ver 28. Take the Talent away from him there 's his loss Secondly In v. 30. we have his positive punishment of infliction and sense Cast ye the unprofitabâ—â— Servant into utter darkness In handling this Sentence in these verses I shall first open some words which want explication Secondly Raise those parts properly slowing from them so opened Thirdly Apply the whole I. For EXPLICATION 1. What may we understand by taking away his Talent 2. As to Time when this is done when doth this Judgment take place 3. Who are the Executioners that must take it away because Christ is said to speak to those that stood by or the Servants Luke 19.22 4. Why given to him that had ten Talents rather than to him that had less 5. How can we understand this taking away that which he hath not 6. What by this Unprofitableness 7. What kind of Punishment is this utter or exterior Darkness 8. What is this weeping or gnashing of teeth First What is this taking away The Greek word signifies to snatch or take by violence But this we must carry along with us in our minds that this passage is spoken to accommodate the Parable we reade of delivered to him ver 15. or giving which we cannot understand properly that he had so much money told out to him in a literal sense neither can we so understand the taking or snatching away But if we diligently observe the Parable we shall find it all one to take his Talent from him or him from his Talent The taking away the Talent is the same with a severe stripping him of his Trust and Profession As it is with the foolish Virgins and Goats separate him from the place wherein before he stood and the capacity he had been in before hâ—s Talent was taken away when he was discovered and disowned by Christ This was the taking away of Judas his Talent when Christ discovered him when Christ speaks these words Luk. 22.48 Judas betrayest thou the Son of man with a kiss his Talent before was that he was numbred amongst Christ's Servants he had something of Heaven upon that account This taking the Talent away is the same in effect with Christ's gathering out of his Kingdom every thing that offends Mat. 13.41 48 49. The first Part of Christ's Sentence is Depart Excommunication from the presence of Christ This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read of 1 Cor. 16. last let him be accursed when the Lord shall come This is to shame and degrade him and is the first part of his Sentence as when one is degraded from his dignity his Robes are stript off contrary to the Faithful and Godly who shall stand in that day set 1 Joh. 2.28 Psal 1. his Talent is then taken away when he is discovered to be an Hypocrite 1 Cor. 4.5 Secondly To take away his Talent supposeth his utter total and eternal disabling from ever having opportunity of improving it again This is the night coming when no man can work any more his stock bâ—ing taken away now he must cease Secondly When doth this Judgment take place of taking away Ans At the personal return of his Lord. This is plain in our contex ver 19. when Christ hath received the Kingdom and is returned when the Bridegroom cometh as before the same is effected when death cometh it doth cease Indeed it happens with some that their Talent is taken away either sometimes it is lost as to exercise or else they are discovered but if the slothful escape with the Talent here it will effectually be taken away when Christ comes then shall every man have praise of God this is the Time resolv'd upon ver 31. when the Son of man comes in his Glory and the holy Angels with him persons may hold their Talents or Intrustments or a shew of them till then Thirdly As to the Executioners of this Law Is it their fellow servants that must take the Talent away No it is plain that the Angels are the Servants those that stand by Christ in that his coming therefore when he cometh he is attended with all his Angels Mat. 13.39 41.49 The Angels are the Reapers they gather out of Christ's Kingdom that whâ—â—h offends they sever the Wicked from amongst the Just Fourthly Why given to him that hath ten this is so strange a Circumstance that the Servants the Angels are not able to understand Luke 19.25 Lord say they he hath ten This seems strange Whereupon Christ recites the Law in that case for To him that hath shall be given and he shall have abundance he that was able to improve much shall have much more This Circumstance cannot be understood properly that the faithful Servants of Christ shall receive addition from those that are wicked but the Moral to us-ward is to set forth the great esteem Christ hath to Industry and his palpable severe dislike of the contrary The scope of this passage is to teach us that the evils and imquities of some Professors shall much and greatly redound to those that are eminently righteous This is God's way to set the righteousness of the Righteous against the wickedness of the Wicked that so their Righteousness may shine So he did by Nâ—ah in his day he magnifies Noah's righteousness from the wickedness oâ— others Gen. 6.7 We have four expressions in Noah's case in opposition 1. It is said but Noah found Grace 2. Build thee an Ark 3. I establish my Covenant with thee 4. Thee have I seen righteous These are singularly spoken to Noah and of him in opposition to the rest So Ezek. 44. those that went astray with the Idolaters advanced the praise of those who were faithful So doth Christ take from Israel to give unto the Centurion I have not found so great faith no not in Israel This is usual with Men too as with respect to Chrildren and Servants to make the faults of one to contribute to the others praise So here let him that is so worthy be made more worthy So it is plain that some who have had large Intrustments from Christ
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
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
In these three verses we have contained the behaviour of Christs own Servants who were intrusted with his goods in his absence which was the fourth head propounded as to this Parable into eight particular heads First The Journey taken Secondly The end to receive a Kingdom Thirdly The settling his house in order for hiâ— Journey Fourthly The carriage and behaviour of his Servants in his absence Fifthly The Lords return Sixthly The account required Seventhly The reward given to the industrious Eighthly The certain reward given to the slothful Cast him into utter darkness there shall be weeping and gnashing of teeth ver 30. I have already shewn from the former heads that our Lord Christ did at once at his going away settle his house in such order as he would have it abide in in his absence and requires to find it when he comes again Now in this fourth head we have a relation Parabolicall from Christs Infallible foresight and knowledgâ— of the proceedings and carriages of his Servants his own peculiar Servants when he is gone as to the improvement of their Masters estate in their hands that they kept house is taken for granted they did not throw the doors off the hooks and dissolve house keeping this is not by Christ supposed they will do in his absence but they kept his house and their evil was that they were not universally faithful and industrious some were eye Servants and were lazy in their masters absence As in the former Parable we find in one Society wise and foolish Virgins so here in his house shall be found faithful and wise slothful and foolish Servants as afterwards we find Goats amongst the Sheep and must be severed when Christ himself the great Shepherd shall come Our Lord himself who knew what was in man intrusted some who afterwards proved very bad idle and slothful fearful and unbelieving We know that amongst Christs Servants in his absence amongst his twelve there was one intrusted who was unfaithful Judas by name Have not I chosen you twelve and one of you saith Christ is a Devil a wicked covetous person a Son of perdition This preface may teach two sorts of persons two lessons First Those who are observers of Church members do not condemn the Church or house of Christ because there are bad persons in it a very good Master may have very bad Servants especially in his absence it is no certain rule to judg the way by the persons that own it no though Preachers there may be such it is not sufficient to judge by you read Mat. 13. in the Parable of the Drag-net there are brought in bad and good and the time to sever is when the Lord comes who shall reveal the hidden things of darkness Secondly To Church members Christs Servants this consideration may serve to awaken and rouze them to inquire into their estate and not to trust to their Church membership as if that would secure them Some especially Preachers are apt to think they are owned and approved by God to be faithful because intrusted with the work of Preaching we see that some that prophesied in Christs name cast out Devils are condemned by him to the lowest place and severest punishments Before I come to speak to these three verses I shall explain two words in our Text First what is here to be understood by trading Secondly What by money I Ans First in general the whole is a Parable the design of which is to set out Heavenly things by earthly therefore it is no wonder though Christ speaks like men in earthly affairs of money and trading Sometimes it is taken for bodily labour the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated traded is drawn from a Root that signifies business buying selling negotiating in merchandizing and commonly taken for merchandizing for it is not so properly labour of body though sometimes so taken as labour of body and mind but as I said before it is most properly taken for buying and selling so taken in Josephs instructions to his Brethren see Gen. 46.32 33. their trade hath been in Cattel or as the Heb. men of Cattel such as bought sold and bred up Cattel such as we call Grasiers so Eze. 27. it is plain that buying and selling in Fairs is called trading So it must be understood Rev. 18. All that trade by Sea So that when Christ saith here they went and traded he alludeth to Traffick to profit not only labour as a Horse or fool but continuance in it with design of mind to gain Our Lords great design in these three verses is to provoke and stir up his Servants to industry the word money is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pecunia hath affinity with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coin that passes among men of Gold Silver brass or Leather if it pass in buying sometimes it is applyed to goods Household-stuff and the like it is another word Gen. 17.12.31.15.42.25 Exod. 21.21 Where the Servants is said to be his money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argentum called goods or substance before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which may stand by it self a single Lot or part But what is this money that he hid I Ans That which his Master intrusted him with to trade with his Talent whatever his gift was for it is spoken in a borrowed speech money because that men trade with But for our more orderly proceeding I shall summ up the whole in these three verses into these five Doctrines 1 Doct. That our Lord Jesus Christ hath a trade going and managed in his absence he went and traded 2 Doct. All Christs good and faithful and acceptable Servants are traders or Merchant men men of business 3 Doct. That Christs trade the Heavenly trade well managed turns to great profit to Master and Servant 4 Doct. All Christs gifts or Talents are given for use as well the least as the greatest 5 Doct. There are some of Christs own intrusted Servants who do not improve what they receive The first of these Doctrines I shall pass by because I have spoken to it before only remember I then spoke of it as Christs appointment but now as their answer they went and traded these are faithful and are found following their Masters directions as we have it Luk. 19.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negotiamini occupate till come as before to Traffick in Merchandizing 2 Doct. That all Christs faithful acceptable Servants are traders This appears because they are all liable to account Christ when be comes calleth all to account what they had gained by trading Luk. 19.15 and he that had received one â—alent as well as he that had received five St. Paul reckons himself and those with him Phil. 3.20 traders this way driving a Heavenly trade Our Conversation is in Heaven the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 business freedom of trade imports Commerce with a correspondent at a distance we have liberty of trade as Freemen That which I shall
What is this long time Thirdly Who are intended by those Servants Fourthly What here is to be understood by reckoning First This coming of Christ must be understood of his real personal coming therefore it is said 1 Thess 4. the Lord himself shall descend As the kingdom that Christ receives is a real kingdom properly understood so is Christ a real proper and personal King this kingdom was given him before his Ascension as we have it Math. 28. and last All power in Heaven and Earth is given to me But we must make a difference between a kingdom given and a kingdom received a Person may have a Legacy given him by Will several years before he do actually possess it and so it is here It is a certain truth that when Christ hath received this kingdom he is submitted unto by all Nations and People they shall serve and obey him Christ in this his return must needs be in as real a state as when he went away Act. 1.11 As ye see me go So I come again in a Visible appearance Rev. 1.7 every Eye shall see him not a spiritual invisible appearance or coming as some would have it in the Spirit but a real coming such as shall amaze his enemies those that are his enemies shall call for the Rocks to hide them from the sight of him Rev. 6. But what is this long time I answer First It may properly be called a long time in its self from his Ascension to his second Coming as I said before near 2000 years Secondly A long time as considered to Man considered many generations passe in this time Thirdly A long time as with respect to his faithful Servants longing desires they think it long they think the Bridegroom tarrys but how shall we reconcile this long time with a little while commonly set out by Heb. 10.38 Yet a little while and he shall come so Iohn 16.17 A little while and I will see you again I answ Sometimes a little and a long time is understood as to God-ward a little time with God is a long time with Man this St. Peter seems to argue 2 Pet. 3.9 The Lord is not slack as some men countslackness Men count it a long time but a 1000 years with God is but as one day so here according as men count it is a long time but all things with God are present Secondly It is a long time comparatively understood long in comparison of the time after such and such things shall appear then it is but a little time After this manner Christ speaks Ioh. 16. When the Churches sorrows are at the highest and sharpest then it is but a little before Christ comes see Hab. 2.4 compared with Heb. 10.37 when such thangs appear then yet a little time and he that shall come will come so must it be understood Luk. 21.31 Then it is near even at the door The third thing to be inquired after who are those Servants intended called here those Servants I answer By those are to be understood the Servants indefinitely considered for this is a relation to Verse fourteenth called there his own Servants indefinitely considered such as he had intrusted with his substance those Servants Fourthly What is this reckoning with them this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is drawn from a word that signifies to speak or reason and some render it speaking with them some to reason with them And indeed Christs reckoning with them is only a fair reasoning with them as we see by the following Verses for our Lord admits of a reply the Servant speaks in his own defence as long as he hath a word to speak and then out of his own mouth Christ condemns him for every mouth must be stopped and all the World shall become guilty before God as we may see in the Parable of the Labourers Math. 20.18 see there how Christ reasons with them Friend I do thee no wreng didst not thou agree with me for a penny So here did I not find thee slack thou wert only required to put it forth thou didst herein but venture mine not thy own thus Christ reckoneth with them or reasoneth rather Before I proceed I shall sum up the matter of this Text into â— Doctrines 1 Doct. That although it may seem long first yet Jesus Christ shall come again though his journey be far and long yet his return is sure and certain After a long time the Lord of those Servants cometh 2 Doct. That Jesus Christ in his next and second coming cometh cloathed with dominion he cometh as the Lord of those Servants 3 Doct. One of the great and first businesses propounded by Christ to be entred upon at and in his next coming is to reckon reason and deal with his own Servants Though he will judge the World yet he doth begin at his own House first As the Servants of Christ are raised first 1 Cor. 15. Rev. 20 so they shall be judged first this is a certain truth But for brevity sake I shall in the handling of the first Doctrine endeavour to draw in these two latter Doctrines if I can This great truth of Christs second coming hath been richly placed upon the hearts of Gods people from the beginning of the World This return of Christ was seen of Enoch who lived in the beginning of the World he prophesied of his second coming See the Testimony of the Apostle Iude Behold the Lord cometh with ten thousand of his Saints This the Prophet Zachary prophesieth of Zac. 14.5 The Lord my God shall come and all the Saints with thee This St. Paul to the Thessalonians speaketh of see 1 Thess 3. c. 4. c. 5. And it is observable that more than twenty times our Lord hints and foretells his second coming again before he went away As we may find in Matthew Mark Luke Iohn it was frequent with Christ before he went to foretell his coming And that from these reasons First Because this was a rich truth therefore it dwelt richly upon Christs heart he did not go away as not to come again â—he knew well for his exaltation that where he suffered he should come again and be glorified out Lord was willing to leave this truth upon record as from himself as well as from his Prophets before Secondly This truth our Lord is very careful to assert and strengthen as well knowing that this would be a truth much questioned and doubted by his Disciples and opposed and mocked at by enemies The Disciples and Servants of Christ intend little less Luk. 12.45 when they say their Lord delays his coming and thereupon fall to beating their fellow Servants and eating and drinking with the drunken and what doth it import less when it is so often said that Christ shall come in a day when they are not aware nor look not for him and the World in general are destitute of faith in this second coming of Christ this St. Peter foresaw 2 Pet. 3.9 they mock and
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