Talents or goods Ans It is agreed on all hands that this man is Jesus Christ who is called the Son of man in the verse before and frequently in Scripture is so called Christ in his judging the World is a man Act. 17.31 the man Christ Jesus 2 Tim. 2.5 Secondly That this Journey is his Ascension from earth to Heaven is also agreed on all hand which Journey he hath not accomplished till 〈◊〉 comes again Thirdly His Servants are his Disciples not 〈◊〉 extraordinary Disciples but his ordinary Disciple his Servants in ordinary his Manual Servants callâ— here his own Servants in opposition to the Servants of Satan and the World alluding to the Parable not the Servants of another Master his own proper Servants who had given up themselves 〈◊〉 him and indefinitely considered not only Preacheâ— Fourthly What these talents are men are exceeding extravagant some think the Ten Commandments some the Five Books of Moseâ— some the Five Senses I shall not spend time oâ— trouble you at all with the Judgments of men aboâ—â— them a Talent as to weight considered is very greâ—â— bears 187 pound I shall offer my own opinion about theâ— vvhich is this The Talents or Pounds are those several abilities indowments and intrustments each member of the Church and Body of Christ hath committed unto them for the good of the wholeâ— some have riches some have vvisdom some rule some more some less and for the confirmation of my opinion I would have the Reader consider these Scriptures following see Mark 13.34 〈◊〉 parallel place to this The Son of Man is as a Maâ— taking a far journey who left his house and gave authority to his Servants and to every one his work and commanded the Porters to watch in vvhich words we have the Talents or goods under other terms every man his vvork stand thou here stand thou there and to the Porter stand thou at the door the Second Scripture is Rom. 12.6 7 8. Having then gifts differing according to the grace that is given to us whether prophecie let us prophesie according to the proportion of faith or Ministry let us wait on our Ministring or him that teacheth on teaching or he that exhorteth on exhortation he that giveth let him do it in simplicity he that ruleth with diligence he that sheweth mercy with cheerfulness See also Eph. 4.8 When Christ ascended up on high which is this Journey in our Text he gave gifts unto them some one gift some another the improvement of which is required The Church is resembled unto mans body having many members and each member his office in the body so God hath tempered the Church 1 Cor. 12. See also 1 Pet. 4.10 as every man hath received the gift even so let him Minister whether in Doctrine or Charity Christ hath set some in his house as rulers others to be ruled see Mat. 24.45 Who then is a faithful and wise Servant whom his Master hath made ruler over his houshold to give them meat in due season blessed is that Servant whom his Lord when he cometh shall find so doing herein is the improvement of his Talent and renders him one of the blessed we have the same words repeated by Luk. 12.42 43. Object But some may say doth not St. Luke ch 19. seem to represent the Talents to be of the same species or kind while he speaks of pounds they had ten pounds as they were ten Servants each Talent there is a like species and number I Answ First We must not be too strict as to the shell and external words of a Parable A Parable is considerable only as to the scope and drift and moral of it not every Circumstance Secondly This one single Scripture must not be set in opposition to seven or eight Scriptures whiâ— speak otherwise as those which I have laid before you where we find Christs gifts to differ and nâ— all to be of one species or number also Mat. â— Rom. 12. Eph. 4. 1 Cor. 12. 1 Pet. 4. and mâ—ny more of like import that Christians have differiâ— gifts which our experience teacheth to be true Thirdly As to this word Luk. 19. Greâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latin Mina pound signifies a poise or weigâ—â— indefinitely as it refers to weight sometimes large sum of money sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it refers 〈◊〉 measure as well as weight a parcel of Land coâ—taining 122 foot square now whether this weigh be the same to each person because set out by thâ— same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a question But the main thing 〈◊〉 a Parable as I told you before is the scope now 〈◊〉 the scope of the Parable Mat. and Luk. agree First They all agree that Christ is ascended 〈◊〉 gone this Journey before he reign or receive the Kingdom Secondly The three Evangelists do agree that Christ at his going this his Journey doth not breat up House-keeping as we call it but leaves his business going in his absence in the hands of his Servants Thirdly They all agree that each of Christs Servants have intrustments from their Master at his going away Fourthly They agree that the Servants in their improvements differ greatly Fifthly They agree as to the large rewards of the faithful and profitable Servants and also of the slothful Sixthly Some are of opinion that the reason why Matthew and Luke differ in the manner of their relation is because that Luke speaks of the ordinary â—nd lower sort of Servants and Matthew of the Aâ—ostles of the highest order but I think there is little in this opinion because we have him with one Talent in our Text. I now proceed to the Observations in our Text. We have ten remarkable Doctrines in these two verses 1 Doct. That Christs Ascension from earth to Heaven even in his own apprehension doth fitly resemble a great mans going a long Journey It is not compared to a poor mans a mean mans going a man of small concernments in the World but a great man having a great family many Servants and great concerns to take order about this man is a great man called a Lord called a noble man Luk. 19. and going a great Journey to be a long time absent which calls for some considerable preparation therefore it is said he abode forty days after his resurrection Act. 1. settling his affairs he had several meetings with his Disciples about those things 2 Doct. That Jesus Christ in taking this great and long Journey doth not dissolve his Servants and break up house-keeping but settles his business in the hands of his Servants successively in his absence he appoints each Servant his place and work in his House this house is to be understood his Church Christs house is as firmly settled and hath his Authority with it as bindingly as if he were himself present 3 Doct. That those Servants that Christ doth intrust are not his extraordinary but his ordinary and Manual or hand Servants called here his own or
Servant thou hast no cause to be troubled or afraid at Christs coming he comes to them as you have heard before as a Bridegroom which bespeaks iâ— to be a day of great joy and Glory The Third thing to be inquired into and which takes in the third Doctrine is what Christ at this his coming shall enter upon first the answer lyeth in the text to Judge his own house called here reasoning or reckoning with them Christs own Servants must be judged first the first piece of justice dispenced by Christ is to his own Servants they must be judged see 1 Cor. 4.5 compared with 2 Cor 5.10 for we must all appear before the Iudgment seat of Christ saith St. Paul he comprehendeth himself and that he may first judge them he first raiseth then out of their graves as we have it 1 Cor. 15.23 they that are Christs that is to say his own shall be raised at his coming which is plain 1 Thes 4. Those that sleep in Iesus will God bring with him which agreeth with Rev. 20. And there is much and good reason why Christ shall judge his house first and set that in order and acquit the guiltless and faithful First Because the Saints must joyn with him in judging World according to the 1 Corinth 6.2 Know ye not that the Saints shall judge the World Therefore they cannot be tryed at the same Bar but must be cleared before and then they enter into their Masters joy Glory and Dominion Vse By way of Use First from hence we may learn this plain and wholesome truth that even Christs Disciples must be tryed and judged Some have been ready to think that Saints should not be judged any otherwise than what they meet with in themselves 1 Cor. 11. because St. Paul saith if they would judge themselves they should not be judged of the For answer to which I say that Paul there speaks of Temporal not Eternal Judgement present Chastisement as we may perceive by the Context I shall only leave two words with Christ's servants and close this viz. First a word of Information Secondly a word of Exhortation First then from what hath been said be informed that this long time of Christ's tarrying is almost at an end his time draws very near Therefore in the Second place seeing his coming is to take account of his own Servants indeavour to calculate all thy actions and doings for this day Take Paul's Counsel to the Corinthians 2 Cor. 5.9 labour so to discharge your duties as you may be accepted of him So we have done with verse 19. We now proceed to the matter and manner of Christ's reasoning or reckoning We had before from ver 19. That Christ comes to reckon with his servants we have here the matter of fact the reckoning it self And this reckoning I shall divide into two parts First a reckoning with the industrious Secondly with the slothful Servants I shall begin with the Industrious and Faithful in Christ's house first because that lyeth first here in order and because the reckoning is so interwoven and mixed with the reward I shall at once glance at these four verses 20 21 22 23. 20. And so he that had received five Talents came and brought other five Talents saying Lord thou deliveredst unto me five Talents behold I have gained besides them five Talents more 21. His Lord said unto him Well done thou good and faithful Servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 22. He also that had received two Talents came and said Lord thou deliveredst unto me two Talents behold I gave gained other two Talents besides them 23. His Lord said unto him Well done good and Faithful Servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. In handling this latter part of the Parable I shall be very brief because I have anticipated much of the matter before in what I have spoken as to this parable We have contained in this reckoning these two Subjects Reckoning and Recompence 1. It must be supposed that this Reckoning or Account is called for by Christ not that they came voluntarily and offered themselves to tryal because it is here said he came For according to Luke 19.15 the parallel place saith he commanded them to be called or brought who had been intrusted with his Coin or Substance However the Servants are willing to come to account and the best first Our Lord in this his Reckoning begins with two Questons as must be implyed First what hast thou received Secondly what hast thou gained To both which Christ's servants are ready to return an answer In our glance upon this Reckoning we have something remarkable first as to Christ's servants Secondly something remarkable as from the Lord. We have two things considerable as to the servants First We have the willingness and freeness to make an acknowledgment of what they are charged with We find Christ chargeth one with five one with two and another with one and herein there is no difference their Accounts though of so long standing agree no difference in their Account here is right reckoning on both hands Secondly as considerable in Christ's Servants they are ready to produce their Effects more or less as to acknowledg the Stock and to expose it to their Master and to his use it is ready for him behold I have gained besides them five Talents more I have doubled I pray take notice behold he hath a desire to have his Account past he is forward therein Secondly we have something worthy observation in their Lord. First we have their Lord 's good resentment and choice acceptance of their Account and Returns their good service wins much upon their Lord's heart But secondly it appears in his assigned Reward hereupon which consists in two parts First Rule Secondly Joy The nature of which Joy we have explained and called their Master's Joy The next thing I shall do in prosecution of this Subject is to explain some words and phrases in these words as first When may a servant be said to double his Taent Secondly When may a servant of Christ be by Christ called good Thirdly What are those few things spoken of in which he had been faithful Fourthly What is this Rule that shall be an eminent part of the servants reward Fifthly What kind of Joy may this be understood to be called the Master's Joy A word to each of these First When doth he double or make such a satisfactory increase Answ Thy Gain doth lye in three heads First Gain in Grace Secondly Gain souls to Christ Thirdly Gain in glory to God and Christ First Thou art an acceptable Servant or Gainer when thou hast gained increase in the Gifts and Graces that God hath bestowed on thee It is a Christian's duty to multiply and add to what he hath
received of this kind To grow in grace is a positive duty 2 Pet. 3.18 And that this is wonderfully acceptable to God where there is an addition we may perceive if we seriously read 2 Pet. 1. to the tenth verse this is called Fruit Phil. 4.17 Not that I desire a Gift saith Paul but I desire fruit that may abound to your account Secondly Then are you gainers with acceptance when your Talent by improving hath gained souls to Christ more Servants into the Master's family This is Christ's glory Heb. 2. Here am I and my Children how many Servants hast thou Gained and begotten to Christ This shall be thy Glory and Crown in the day of Christ this is Paul's glory 1 Thes 2. last Thirdly That which is thy acceptable Gain is when thou hast walked so as to gain glory to God and Christ by thy walkings Matth. 5.16 That they may glorifie thy Father which is in heaven It was that which Jesus Christ pleaded to his Father Joh. 17. I have glorified thee on earth and these will God glorifie in heaven This is to walk worthy of God 1 Thes 2.12 and worthy of Glory 2. How may a Servant of Christ deserve the name good None is good but God I Answer None is good in the abstract but God good so as to have no mixtures of evil but some are called good as Barnabas Acts 11.24 is said to be a good man but good in the fence of the text must be taken for one profitable and beneficial so we understand a good Servant to us is a profitable Servant one that is faithful in our business to our profit the good Servant here is as much as if he had said profitable Servant 3. What are these few things By few things we must refer to the Talents as before the few things are the five Talents the Master undervalues his intrustments to magnifie the profit of the Servant Christ speaks with the least byway of diminution from what he had intrusted him with I trusted thee with but a few things Christ takes notice of all disadvantages in quality and quantity that he might advance the Faithfulness of his Servants to him Thou hast been faithful in a few things 4. What Rule shall this be as part of the Servants reward I Answer The same that Christ's shall be as the Joy so the Rule It is material Command and Government Rev. 2.27 Rule over the nations with Christ as here over ten Cities 5. When-as here it is called the Masters Joy it implys a very large and unspeakable Joy Joy in this fence is not only Goodness but Glory Christ is said to be anointed with the oile of Gladness above his fellows Psal 45. but his fellows shall have some of the same anointings though not so much in quantity yet the same in quality and kind it is the Joy of the Lord. There are ten Parts observable in these words 1. That the best and highest intrusted Servants of Christ must be accountable for their stock received such as have received five Talents 2. A True and Faithful Servant of Christ is very free and apt to acknowledg all his Enjoyments and Intrustments to be of God Thou deliveredst unto me five Talents 3. Where Christ hath given Stock he doth indispensibly require Improvements 4. Winning and gaining is the required and acceptable life of a Christian 5. That Jesus Christ is exceedingly pleased even to satisfaction with delight with an industrious Servant one that doubles his Stock 6. Faithfulness and industry sloathfulness and wickedness are taken on for another by Christ 7. Christ's way of trying his Servants is by trusting them with a little first called here few things 8. The well improvement of a little in Spirituals doth infallibly introduce and bring in increase 9. Future Rule is one great part of Christ's future Reward to his Faithful Servants for their industry 10. That the state and Condition of Christ's Servants at his Coming is a state of great Joy Of these a few words I shall pass these Observations very briefly because I have spoken something in the opening of the words to some of them First That the best and highest of Christ's Servants must be accountable to Christ at his Coming This is often hinted in the Scriptures those two Scriptures Rom. 14. 2 Cor. 5.10 Paul takes in himself We must all appear before the Judgment-Seat of Christ to receive the things done in the body whether they be good or bad the good must be brought there as well as the bad This Truth is at least implicitely held forth in the message of Christ to Pergamos Those that are praise-worthy must receive a white-stone a token of their Acquitting and Justification which is spoken in a borrowed speech from the manner of the proceedings of the Courts of Judicature in those days when persons were acquitted they had a white-stone given into their hands Which doth teach us that the innocent as well as the guilty the faithful as well as the wicked Servant must be reckoned with this is the day of blotting out the sins of true converted persons See Acts 3.19 this is the proper time when those praise worthy shall receive praise of God 1 Cor. 4.5 The Consideration of this truth serves to teach humility and holiness thy actions must be examined by Jesus Christ before thou art commended whatsoever men say of thee or account of thee that is the day of manifestation of thy Faithfulness This well considered will much promote Holiness and Carefulness 2 Cor. 5.9 Wherefore we labour that we may be accepted of him So much for the First Part. 2. Part. The true and Faithful Servants of God are free and ready to acknowledg all their enjoyments and intrustments are of God This I might largely prove from the Current of Scriptures but I forbear to be large only see what Paul saith 2 Cor. 3.5 but our sufficiency is of God And as they are ready to acknowledg whilst they are here so they are as ready to acknowledg it to Christ at his appearance as in our Text. And all this ariseth from that principle of humility dwelling in them which makes them little in their own eyes both now and then Read the frame of Spirit that dwelt upon Holy and Humble Paul 2 Cor. 4. I shall only leave this one word of instruction from hence Study how acceptable this frame of Spirit is to Christ when he findeth it either now or then Part. 3. When Stock is given there is improvement indispensibly required the Contrary will not be born by God or Christ This I have spoken unto before Part. 4. That the right state of Christ is a Winning Gaining state If thy State be right as it ought to be thou art gaining increasing and adding in the inward man This is a true and a proper Character of a righteous and holy person Job 17.9 he grows stronger and stronger The Father who is the husbandman purgeth his vine John 15. that
proper Servants to them he commits his goods 4 Doct. That Christs intrustments with such hiâ— Servants are very great and weighty set out bâ— Talents five times 187 to one Servant twice 18 to a Second once 187 to the lowest called according to the Greek his substance or goods 5 Doct. That there are left by Christ in his houâ— sufficient gifts and abilities for the effectual carrying on and management of his affairs in his housâ— in his absence Though Christ be in Heaven yeâ— he is greatly concerned as to his house on Earth that his trade and business be well managed theâ— is no want of means in order to the compleating his work 6 Doct. That every Persons gifts and abilitiâ— from Christ are not the same though Christ own Servants some are intrusted more some less some twice as much as others this may not be a ground of discouragement to Persons so intrusted 7 Doct. In giving gifts Christ hath an eye to Persons abilities it is said to every man according to their abilities some cannot use or manage what others can the Porter had not the same abilities as the Steward or Ruler of the Family 8 Doct. The whole concerns of Christ in the World are committed into the handâ— of Christs own Servants resident in his house or Church would you trade for Christ or Glory apply your selves to his house there are his Correspondents If any have Ears to hear let them hear what the Spirit saith unto the Churches 9 Doct. The very highest Christians stock in heavenly affairs is not their own it is but lent by Christ therefore they have no cause to boast as if they had not received it therefore Christ is but said â—o receive his Own with Vsury ver 27. it is his own and the product of his own 10 Doct. That Jesus Christ upon this Journey reposeth great trust in his Servants no sooner had Christ committed his substance to his Servants but straightway took his Journey he is so satisfied in what he hath done Now I might speak distinctly to each of these Doctrines and indeed they are all very well worth our consideration but I study brevity therefore I shall speak two words First One to Christ's House Secondly One word to those who are not yet of Christs house But before I come to speak particularly to these let me Answer one Question Who or what people are Christ's house here on earth Answ Baptized Believers are Christs house they were those with whom he left his orders with when he went away and must needs be so so still and it is strange any should question this truth were not all Christs Servants brought into his house this way Is not this Christs Law to all his Servants Read but seriously the proceedings of Christs own Servants immediately after the Master was gone Act. 2.47 by Baptism The Lord added to his Church daily such as should be saved and who hath had power from Christ since to alter this his way But I design brevity As an exposition I shall only speak a few words by way of Use to the whole of the former Doctrines Vse First To Christs house consider that though your Master be in Heaven yet his Eye is over you continually he searcheth the heart and tryeth the reins of his Churches therefore dâ— all things in his house in his fear Secondly Do all in his name by his poweâ— and authority in his house Do not all the Miâ—â—sters or Servants in the furthest part of this King Dominions act in his name in what they doâ— and it is as powerful and binding as if he did 〈◊〉 himself in Person even so whatever Christs Seâ—vants do according to their Commission he owâ—eth it and it is as if he had done it himself seâ— Math. 18. about Excommunication it is bounâ— in Heaven Thirdly Receive all your rules orders and directions in the management of the affairs in hiâ— house from his orders left with you for though he is at a great distance the house is his he is you Master and Lord and head of his Church Fourthly Let every one in Christ's house observe their work stand where Christ hath set them be subject to those whom Christ hath given authority for he hath given authority to his Servant Mark 13. Some are made rulers to give the reâ— their Meat in due season and in disobeying theâ— in lawful Commands you disobey Christ Math. 10.40 He that receiveth you receiveth mâ— and he that rejecteth Christs Servants in place rejecteth him 2 Vse To those not yet of Christs house First Have a special care of slighting Christâ— house or Servants because the Master is not with them all slights and injuries to them is taken as iâ— to their Master and highly provoking to him Secondly If you would know any thing concerning the mind of Christ repair to his house he hath left his mind there and thither he sends aâ— that want instructions and help heaven-ward see in the business of Saul though Christ spoke from heaven to him Act. 9. he doth not direct him from thence in particular but sendeth him to the City to receive directions from Ananias and sends Ananias to Saul so it was in the case of Cornelius Act. 10. Christ sends him to St. Peter that he might receive directions from him not now from the Master but the Servants belonging to the house 3 Vse Know this that what rules and orders Christ gave to and left with his Church is for the whole time of his absence and he looks to find his house in the same order he left it in when he went away therefore in the two great Ordinances of the Gospel Baptism and the Lords Supper we find their Period at Christs return at the end of the World Math. 28.20 I am with you in Baptizing to the end of the World 1 Cor. 11.26 Ye remember the Lords death till he come the Church and house of Christ hath its being in all Ages Eph. 3.21 therefore if you have an Ear to hear you are to hear what the Spirit saith to the Church in this day as well as formerly in that day immediately after his Ascension to Heaven know this that all the visible power that Christ hath in the World at this day is only that power he hath in his Church and know also whatever you may think that the Church is the only receptacle of Persons in order to happiness and glory hereafter Christ gathers from thence those that shall be eternally rewarded and enter into their Masters Joy well Christ is yet upon his Journey but his return draws near So I have briefly done with the 14 and 15 Verses We now come to verse 16. Then he that haâ—â— received the five Talents went and traded with thâ— same and made them other five Talents 17. verse And likewise he that received two gained also other tuâ— 18. verse But he that received one went and diggeâ— in the earth and hid his Lords money
1.13 where he interprets the loins to be the mind the thoughts gird up the otns of â—our mind and that it is with design of readiness as here is plain by the Contexe that to have the mind the thoughts well fixed is intended here And the Apostle in this kind of speaking doth allude to those loose Garments used in those times and places which garments when they were to travel they girded up close to them otâ—erwise they would have much â—indered them in their march The Second Circumstance in order to readineâ— is their lights burning alluding still to travellers it the night who when they were reckoned to be ready had not only the loins girt but stood with â— light burning in their hand which the foolish Virgins were short in Now these two Circumstances of loins girt and lights burning take in the whole of the readiness for Christ The loins girt take in the whole of the inward man the mind and heart answering to the vessel in our Context The Second relating to the whole of conversation outward and this latter answers to the Lamp it our Context Of each of these a few words First Of our thoughts what is it to have ouâ— thoughts chus girded up First When our thoughts are fixed upon Christ for acceptance in that day of his appearance that though Christ came as a Bridegroom yet it is of his admirable grace that he accepts of us to be his spouse This was the Faith of holy St. Paul Phil. 3.20 Though his conversation was in Heaven yet he looks for Christ his Saviour not his own righteousness which he undervalueth in that Chapter greatly Thus he exhorts Saints to be looking for Christ Titus 2.13 our Saviour Jesus Christ Secondly A mind girded up is sixed in contemplation of that glory that shall be brought to them at this day of Christs appearing see 1 Pet. 1.13 Thirdly if thy mâ—nd be girt up it is drawn forth in praising God and rejoycing in the hope of this day of Christs appearing 2 Pet. 3.14 Fourthly Thoughts girded up are humble low thoughts not high or listed up thoughts of our own selves Rom. 12.16 Not thinking high The Second Part of Christs directions relates to the conversation to manwards to hold forth light in our places There are five or six Circumstances in a Christians conversation that give light First In good works Charity and alms liberality to the poor which the Church of Rome takes to be the Oyl in our Text and which the wise Virgins had and the foolish wanted I must acknowledge according to the sequel of this Chapter in the third parable there seems to be some ground for them so to judge see ver 35 36. for I was an hungry and ye gave me meat gives them admission to this glory But I shall not insist upon these Scriptures that seem to favour that opinion I shall only desire you to read three or four Scriptures to the purpose see Luk. 16.9 And I saâ— unto you make you friends of the mammon of unrighteousness that when you fail they may receive you into everlasting habitations Luk. 12.33 Sell that you have give alms provide your selves bags that wax not old a treasure in heaven that fails not read Tim. 6.17 18. read the words and counsel of Christ Mat. 5.16 Let your light so shine before men that they seeing your good works may glorifie your Father which is in Heaven From all which places we may gather that Charity and good works is a way wherein Christians have their lights burning Secondly Our lights burn or shine in holding forth the truths of Jesus Christ and the Gospel as opportunity affords it self to us This is that the Apostle calls for from the Philippians Phil. 2.15 16. this is called for to this â—nd that they might shine as lights in the world Thirdly That wherein our lights shine is in a circumspect observation of our duties in our particular relations every one hath his particular work Husbands Wives Masters Servants Parents Children and each in their places do either guidâ— or stumble others by their walking this carefuâ— walking herein will not only keep the name of God from being dishonoured and blasphemed 1 â—im 6.1 but will be a great means to adorn and beautify the Profession 2 Tit. 10. Fourthly Our lights do shine fourth in ouâ— just righteous and faithful dealings with men to be blameless harmless to keep promises and do to others as we would have them do to us the wanâ— hereof hath in all ages rendred Christians dark noâ— light Fifthly Our lights should shine forth in out words there is much light held forth this way as we may gather from Eph. 4.5 Sixthly Moderation in all our injoyments eating drinking cloathing as to joy and sorrow towards Relations this doth demonstrate a Person rightly waiting for Christ those who are waiting for Christ must not exâ—â—ed in these things as the old World and Sodom â—id spoken of Math. 24 Luk. 14. see also 1 Cor. 7.29 this is required as the time is short and they wairing for Christ As to the proof of this Doctrine I shall name but two Scriptures Math. 24.44 Be ye therefore ready so Luk. 12.40 Be ye also ready for the Son of Man cometh in a day when ye looâ— not for him But why doth our Lord require this readiness I answer in general for our good and the equity of it First We must be ready from consideration of the suddain and swift coming of our Lord Mala. 3.2 The Lord shall suddenly come to his Temple Mark 13.36 â—est coming suddenly he find you sleeping 1 Cor. 15.46 He comes in the twinkling of an eye Second Reason Because none but those ready can stand before him in that day see Mala. 3.2 Esa 33.15 We read of a certain Creature who if he seeth a man before the man seeth him it is deadly it is true in this case for if we are not waiting for Christ and ready for him at his coming it is deadly for Christ to come at unawares or when you look not for him is very dangerous Third Reason Christ may well expect from the time he gives to make ready and he expects an improvement of time according to time given as he did of â—ezebel Rev. 2.21 Fourth Reason Jesus Christ may rationally expect his should be ready because he hath at his own charge allowed her where with to be ready as Rev. 19.8 To her was granted or given that she should be arrayed Fifth Reason Jesus Christ himself is ready with all his provision as appears from his declaration Math. 22.17 All things are ready Sixth Reason There is no one thing wherein we shew our love to Christ more than in being ready and rather waiting for him than Christ for thee I shall close this with a word of Use First Vse Be exhorted to make ready for him have nothing to do when Christ comes whether by death to thee or in Person Consider it
all manner of conversation without holiness none can see much less know God Heb. 12.14 such as vvork iniquity cannot be said to knovv him Vse See of what absolute necessity knowing Christ is here in order to a hopeful expectation of Christs knowing thee at the day of his coming in Glory labour therefore to know and be acquainted vvith Christ here study the name and nature of Christ know him in all his offices and excellencies I shall close this Doctrine with the words of Jesus Christ John 17.3 And this is life eternal to know thee the only true God and Jesus Christ whom thou hast sent Thus I have finished the twelfth verse and proceed to the thirtenth verse Watch therefore for ye know neither the day nor the hour wherein the Son of man cometh We are now come to the conclusion of this first parable which contains Christs application of the whole upon his Disciples In this verse we have contained two general parts First A duty injoyned watch ye Secondly We have the Argument to inforce the duty for ye know not the day nor the hour when Christ shall come Watch therefore because you have heard and understood how suddain and unexpected a disappointment these Virgins have or rather shall have met with for it is to be understood to be but a parable our Lord propounds this duty as the only way and means to prevent miscarrying Watch therefore In my prosecution of this verse I shall endeavour these five things First I shall explain this so great and useful duty of watchfulness I shall shew you what our Lord means by this duty Secondly I shall shew you how want of watchfulness was the foundation of the destruction of the foolish Virgins Thirdly Shew you some reasons why Christ and his Apostles do so much call for this duty in Gospel days and the more as the time draws near Fourthly Lay down some Characters of a watchful person Fifthly I shall endeavour to press our Lords usâ— of exhortation upon Christians in this day To the first what watchfulness is in it self the word here translated watch is excito to stir up or a waken the lowest acceptation of watchfulness is wakefulness in opposition to sleeping to keep the eyes open is a sort of watchfulness This is plain from Christs words to his Disciples Mat. 26. when he found them thus sleeping watch saith he that is keep your natural eyes open This watching I dare not exclude in our Text for if there may be excess in eating and drinking so also there may be in sleeping in giving way to drowsiness and sottishness This Solomon inveighs much against in his Proverbs love not sleep lest thou come to poverty Prov. 20.13 and this watching I dare not exclude Acts 20.31 to the elders of the Church of Ephesus therefore watch and remember that by the space of three years I ceased not to warn you every one night and day with tears St. Paul had broke his sleep to perform his duty to the Churches and this he offers as an example for them to imitate And this we know is the course of the world in earthly concerns they rise betimes and go to bed late sometimes their Candle goeth not out by night as we read Prov. 31.18 of the industrious and prudent woman now we are to seek for wisdom as for silver Prov. 2.3 4. break our sleep for it silver seekers do so We have the example of our Lord upon this account who rose up a great while before day upon a spiriâ—â—â—l account to preach and pray Mark 1.35 and we read also of David Psal 119. he rose at midnight to pray and praise the Lord. St. Paul and Silas did so Act. 16.25 From hence the false Church of Rome have their Vigils their Night Watchers and of this watchfulness some have experienced much spiritual profit when the heart hath been in it and I am sure if Persons are resolvedly set for grace and glory they would find need of this watching But I shall bend my self to speak to the watchfulness of the inward man as being the principal end that without which the other cannot profit There is a spiritual and inward sleep taken notice of in the Scriptures some of which Scriptures I shall cite Rom. 13.11 It is high time to awake out of sleep Eph. 5.14 Awake thou that sleepest stand up from the dead 1 Thes 5.6 Let us not sleep as do others but let us watch and be sober all which Scriptures must needs relate to the inward watchfulness I speak of this sleep is when our spiritual senses are asleep for as the natural body hath its senses so the inward man hath his senses according to â— b. 5. have their senses exercised There are five senses relating to the inward Man Seeing Hearing Smelling Feeling Tasting but I shall but name this because I touched upon it before This watchfulness consists in three Circumstances First Observation Secondly Exercise Thirdly Expectation First Observation where the mind and understanding eye and affection are looking out this is watâ—hing Hab. 2.1 I will set me upon my watch-tower to see there his observation is called watching see Jerem. 20.10 They watch for my â—alting that is observe thus it is said the Jews watched to kill St. Paul that is sought opportunity Act. 9.24 Secondly A watch implies industry exercise use of means thus it must be understood of the Master of the house Math. 24.43 He would have watched and not suffered his house to be broken he would have been awake both exercising his weapon to defend and offend barely keeping his eyes open would not have hindred his breaking in watching is an industrious work see how St. Paul speaks to the Church of the Corinthians 1 Cor. 16.13 Watch yea stand fast quit your selves like men be strong so also to Timothy 2 Tim. 4.5 Watch thou and indure affliction these go together Thirdly Watching supposeth expectation earnest looking out with longing thus to be understood Luk. 12. which I have touched before so Psal 130.5 6. I wait for the Lord watching and waiting are the same many times in Scripture Thus I have briefly opened the nature of this duty of watchfulness it is a wakeful observing industrious expecting frame of Spirit The second thing that I am to speak unto is this How this want of watchfulness was the foundation of the miscarrying of the foolish Virgins I answ That the foundation of their miscarriage did not consist in not opening their eyes but in the want of a painful use of means herein they were short they were slothful in a time of harvest when they might have furnished themselves they fought when it was to late and that this was the ground of their miscarriage will appear plainly from the next Parable the whole scope whereof is to incourage industry before Christ come the Oyl the Wedding Garment is the fruit of industry these foolish Virgins had not been in good earnest for heaven
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
of a Trader Heaven ward to look wait and expect returns 1 Cor. 1.7 1 Thess 1.10 Titus 2.11 and such as look shall not be ashamed Heb. 9.28 2 Use Of exhortation Be perâ—waded each of you to understand your particular Talent that you are intrusted with First Know it Secondly Stir it up Labour to know what it is God hath principally intrusted thee with either in quality or quaâ—tity some have one some another see 1 Cor. 12.4 diversities of gift some have inward intrustments some outward intrust ments and God expects the improvement of all Secondly When thou knowest thy gift stir it up it was St. Pauls Counsel to Timothy To stir up the gift that was in him 2 Tim. 1.6 1 Pet. 4. As every one hath received the gist so let him Minister whether in spirituals or in temporalâ— therefore labour to know that herein lyeth thy great wisdom as a Christian trader to vent and venture do not keep thy goods in thy Ware-house but send them abroad cast thy Bread upon the Waters and to incourage thee know that whatever thou venturest in this trade to this Port is certainly and fully insured and this St. Paul knew what he had committed this way was safe 2 Tim. 1.12 Pro. 11.18 He that soweth to righteousness shall have a sure reward Secondly 〈◊〉 venturing and venting what you are intrusted with do it upon the most acceptable terms act as a wise Steward in each intrustment Lastly Admire the great love and respect Christ bears to his Servants in this one consideration that what Taient soever Christ intrusts his Servants with is for their own good and profit not his he puts a stock into your hands to mannage the stock and product shall be thy own himself is not profited but thou hast the product of all thy ventures So I have done with the second Doctrine We now proceed to the third Doctrine which was this 3 Doct. That all Christs gifts and intrustments are for use as well small as great two and one as well as five Christ expects improvement of the least Taleâ— if but one those that have but little are not excused from service Those under the Law that could not serve God with a Lamb must bring two Turtle Doves or two young Pigeons and if not so much then a tenth part of an Ephah of Flower Levit. 5.7 11. out of his little he must sacrifice a little none must appear empty but as God had intrusted each of them with abilities so they were to offer according to what he had received the poor Widdow was accepted with her farthing and it appears that it was not only accepted but expected Luk. 21. from hence a Cup of cold Water given to a Disciple is rewarded but where much is given there much is required and that Servant that had so little knowledge as it is called not knowing his Masters will yet he is beaten with few stripes for not improving that little Luk 12.42 he expects improvement of little gifts and intrustments Use of this Doctrine This may serve to take off those excuses that many are apt to make that they are very weak and poor their gifts are small therefore they will do nothing consider that if thou hast but one Talent it is Christs Talent and gift as well as five Secondly Be incouraged to improve for by improvement thy little may be made more for to him that hath to improve shall be given and he shall have abundance Luk. 19.26 Thirdly For incouragemenâ— Consider that thou with thy little art as truly a Servant of Christ as if thou hadst a great deal that Servant was Christs own Servant unto whom he gave one Talent as much as he to whom he gave five and he that improved two is admitted into his Masters joy as well as the other Fourthly Consider for thy incouragement the equity of thy Master he requires but according to what he gives if he gives more he requires more if less he requires less Fifthly Have a special care of hiding or concealing thy intrustments that is a great evil and upon what pretence soever done is greatly punishable which leads me to the last Doctrine from these words which was this That amongst Christs Servants there are some that obscure hide or conceal those Talents which they have received from Christ this Christ foresaw that in his absence near his coming he should have some such Servants We have a bad Servant of Christ in this Chap described under three similitudes First A foolish Virgin Secondly Under the similitude of 〈◊〉 idle Servant Thirdly By a Goat these are all unâ—â—â—ofitable to Christ The Virgins afford him no â—ight when he hath most need the Goat affords him â—o raiment as the Sheep the slothful Servant brings him in no increase in his stock or money these Servants are all doomed alike to punishment the foolish Virgins shut out with I know you not the slothful Servant into utter darkness the Goats into Hell fire From whence we may gather that there is an indispensable duty upon all Christs Servants to be industrious and faithful in improving what they have received from Christ more or less Oh! have a special care of a fearful frame of Spirit the fearful are excluded as well as the abounuable this frame of Spirit hath hindered many from improving their Talents as I shall shew you afterward from Verse 25. I was asraid and hid thy Yalent our Lord had a taste of this before he went from some we read of Iohn 12.42 the Text saith Many believed on him but durst not confess him lest thgy should be cast out of the Synagogue for they loved the praise of men more than of God and consequently feared the frowns of men Object But some may Object Is hiding and concealing what we have received such a sin Do we not read of some that hid Christs sayings and doth not David hide Gods word in his heart and doth not Solcmon call to his Sons Prov. 12.23 to conceal knowledg in their heart To which I answer We read of a twofold hiding in Scripture First A hiding from a choice respect we have to a thing in order to a safe keeping Secondly A hiding from use and improvement This latter hiding is sinful in spirituals to hide what Talent Christ doth intrust us with is next door to the sin of rejecting a Talent and refusing to receive it Now in handling this Doctrine I shall briefly speak a few words to each of these four heads First I shall open what this one Talent is that he hides Secondly When a Person may be said to hide his Talent Thirdly Shew some causes hereof Fourthly Speak a word of use to the whole By this one Talent cannot be understood some one distinct gift or indowment but rather a weaker or smaller measure of what others are more largely intrusted with Secondly By hiding is not to expose it to publick view it is opposed to trading with it to hide
scoff at such a principle therefore our Lord doth often hint and assert his second coming that he might strengthen that part that was weak Thirdly This our Lord is frequent in to assert his second coming before his going away to strengthen and incourage their hearts as to a truth that would much contribute to their joy for what could more contribute to their comfort and joy than the thoughts and belief of Christs coming This is their encouragement in all their tribulations and to that end it is applied by Christ Iohn 16. I will come and see you again To the same end doth the Apostle Iames apply it Iam. 5. Be patient Brethren the coming of the Lord draws nigh Christ well knew that it would be the joy and life of his Disciples to hear of his coming again who were so sorrowful at his going away And there are four chioce priviledges in Christs second coming that make it very desirable to his Disciples First At this his coming there is an end put to all temptations Satan can tempt no more nor can they sin any more the righteousness of Saints that is now liable to blemishes and corruptions but shall then be pure and permanent then he that is righteous shall be righteous still Secondly At the Masters coming the Servants are discharged from all their work and from all their intrustments their commission then expires it is but occupy till I come then they are to enter into their Masters joy no longer Servants but rulers over Cities what thou hast saith Christ hold fast till I come Rev. 2.27 then will I discharge thee nay saith our Lord if thou servest me faithfully till then I will gird my self and serve thee Thirdly At Christs coming thou shalt not only be taken off from all thy work but largely rewarded for thy work done now as the hireling longeth for the evening because he might receive his wages Iob 7.2 so a Servant of Christ hath reason and allowance to look for his reward and long for it also Fourthly He shall not only then receive his wages and reward for his work but great praise also for hiâ— work see 1 Cor. 4.5 Thon shall every man have praise of God so Rom. 2. last Whose praise is not of men but of God 1 Pet. 17. found unto praise then and it is no small priviledge to have praise of God for Christ to praise a poor soul at that day is a great priviledge this was the case with the faithful Servant Well done good and faithful Servant For a King in such state and glory to praise and commend a poor creature how ravishing a priviledge is it Quest A faithful Servant of Christ for these reasons desires his second coming but why is it said after a long time the Lord of these Servants cometh I Ans 1. Because our Lord foresaw that some would be apt to look for him too soon there are two extreams that persons are apt to be attended with in the latter days as to Christs second coming as we may perceive by the Apostles application to each of them in Scriptures there are some that are apt to look for him too soon to such the Apostle St. Paul addresseth himself 2 Thes 2. with much ardency and affection to divert their expectations seeing it to be a dangerous opinion Secondly We may perceive there are some also who are apt to put this day far away from them to these St. Peter applieth himself 2 Pet. 3. because all things continue as they were from the beginning therefore they conclude it would not come at all to such he asserts his coming but the day of the Lord will come notwithstanding his seeming long tarrying Now as to the 2 Doct. I shall take it in prosecution of this Doctrine and from thence speak unto the nature of Christs second coming which according to the second Doctrine is as cloathed with dominion The Lord of those Servants he comes cloathed with such power that when he is but demanding a question of him that had not on the wedding garment he is struck speechless see Math. 22.11 When the King came in to see the guests And the very sight of Christ in his coming causeth the greatest men on earth to call to the Rocks and Mountains to fall on them and hide them from his face Rev. 6. The use that we may make of these three Doctrines put together is first by way of examination First How doth thy heart breath after thy Masters coming dost thou fear it or dost thou desire it how is it with thee if thou art a wicked Servant thou maist justly fear thy Masters coming from a five fold Consideration First He comes to thee as a person who hast abused his tender mercy and favours which will greatly aggravate thy sorrows and fears and justly provoke God against thee Secondly That great power that Christ in this his coming is cloathed with is all against thee to crush thee and destroy thee Thirdly Christ to such is clothed with as much wrath as power and all his power is subservient to his wrath which shall make all sinners though in Zion afraid with great fear see Esa 33.14 The sinners in Zion are afraid and fearfulness shall surprize the Hypocrite Then in that day he that hath been for a long time a Lamb meek gentle and patient shall then be a Lyon which shall tear and rend and none shall deliver out of his hands Fourthly This day is sad because they shall lose all that they have wrought though thou hast prophesied or Preacht cast out Devils done many mighty works all is in vain Fifthly Then no more opportunity or intrustment no Tryal more then the Summer is past the Harvest is ended and such are not saved it is a sad word Ier. 8.20 Secondly By way of Tryal art thou a faithful Servant then First Thou believest Christs coming thou believest the Principle that he shall come this was the Faith of all Christs faithful Servants they could say he that shall come will come Secondly If thou beest a faithful Servant thou are preparing for his coming so as to endeavour to have all the work done against he come Thirdly Thou prayest for his coming it is one petition in thy prayer with St. Iohn Rev. 22. Come Lord Iesus come quickly Fourthly If thou beest one of Christs Disciples thou rejoycest in the faith and thoughts of Christs coming As it was proper for Christs Servants to sorrow at Christs going away from earth to Heaven Iohn 1 4â— ch 16. So they rejoyce in his coming from Heaven to Earth what the Prophet Esaiah Ch. 25.9 Prophesies is true in this they shall say Loe this is our God we have waited for him and he will save us this is the Lord we have waited for him and he will save us We will rejoyce and be glad in his Salvation Examine thy self by these rules whether thou art a faithful Servant or no if thou beest a faithful
it may bring forth more Fruit. This I have toucht upon before Part. 5. Jesus Christ is pleased even to delight in an industrious improving Soul Jesus Christ is herein like a frugal man in the world he loves to see his tenants and Servants thrive under him The Spirit of Paul was the same that dwelt in Christ when he was glad and rejoiced in the Thessalonians increase in Spirituals 2 Thess 1.3 That their faith groweth and their charity aboundeth This is that which the Spirit of God takes notice of in the Church of Thiatira Rev. 2 Thy last works are more than thy first And from whence doth this arise in God and Christ not because our profiting is to his own profit no we can add nothing to his glory but the love of God to his creature is such that he would have us bring forth fruit that might abound to our own account admire the goodness and dear love of Christ to his Servants Part. 6. Faithfulness and industry are in Christ's account the same thing and sloathfulness and wickedness are the same He that improves his Talents doth bear the appellation of Good and Faithful Servant We are now upon the industrious Servant he had traded to advantage and he is Faithful Faithfulness is a proper qualification in a Servant that he be found faithful is required in a Steward 1 Cor. 4.2 that is that he makes a distribution to each according to their several needs Luke 12.42 He is a Faithful Steward that gives them meat in due season Use A sloathful Servant of Christ can never be reckoned faithful Sloathfulness is no such small sin as some take it to be there is a curse pronounced by God against a sloathful person Jer. 48. that doth the work or business of the Lord negligently A faithful Servant hath these three properties First He is diligent in his business in which he is intrusted Secondly he aims and designes his Masters profit in all he does Thirdly he stands up for his Masters Name and Credit in what he does A good and faithful Servant answers to all these Part. 7. Christ's usual way is to try his Servants with a little first All that he intrusts his Servants in this world though never so large intrustments are but small and few things in comparison of what they shall be trusted with hereafter there are true riches to commit to his faithful Servants Luke 16.10 11 12. The intrustments here are called the least things and he that is unfaithful in these least shall not be intrusted with much O then Consider that thy future intrustment depends upon thy present improvement of what thou hast committed to thee whether it be Wisdom Riches or any other Gift thou hast those Gifts only for a tryal and thou art now only in the Tryal thou must be tryed before thou be trusted more Part. 8. Is the Use of this Be assured that the well-improvement of a little shall certainly bring in abundance To him that hath shall be given he shall have abundance as we have it Mat. 25.29 we have a double shall to confirm the truth of this Part. 9. Jesus Christ rewards his faithful Servants with Rule and Government Be thou over ten Cities And that this is properly and really to be taken is plentifully proved from other Scriptures Dan. 7.27 The Kingdom under the whole Heavens shall be given to the people of the Saints of the most high And in several other Scriptures But I shall meet with this more fully afterwards This reward is a very great reward in Christ's esteem sufficient to requite his Servants for all their saithfulness and industry Part. 10. The state will be a state of very great Joy called here the Master's Joy a state of unspeakable joy Sometimes this state of Joy comprehends all good as sorrow comprehends all evil See an eminent place to this purpose Isa 35.10 And the ransomed of the Lord shall return and come to Zion with songs and everlasting Joy upon their heads they shall obtain in and gladness and sorrow and sighings shall flee away This I have according to my promise only touched these ten Parts and so I have done with the 20 21 22 23. verses We now proceed to the 24th verse and it is altogether necessary that we do at once cast our eye upon these seven verses 24 25 26 27 28 29 30 at once because they all together make up the whole proceeding of Christ with the sloathful Servant 24. Then he which had received the one Talent came and said Lord I knew thee that thou art aâ— hard man reaping where thou hast not sown and gathering where thou hast not strawed 25. And I was afraid and went and â—id thy Talent in the Earth lo there thou hast that is thine 26. His Lord answered and said unto him Thou wicked and sloathful Servant thou knowest that I reap where I sowed not and gathered where I strawed not 27. Thou oughtest therefore to have put thy money to the exchangers and then at my coming I should have received mine own with usury 28. Take therefore the Talent from him and give it unto him which hath ten Talents 29. For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath 30. And cast ye the unprofitable Servant into utter darkness there shall be weeping and gnashing of teeth That which remains to be handled as to the winding up of this second Parable is that remarkable passage relating to the sloathful and unprofitable Servant which was him who had received the one Talent a relation of whom we have contained in these â— verses the whole whereof divides it self into three Parts First the Servant's Answer Plea and Defence Secondly the Lord's ill-resentment and dissatisfaction thereat Thirdly his proceeding thereupon Now for order's Sake I shall speak to these heads distinctly and First the Servant's Answer Plea and Defence An Answer I call it because it must be implyed that his Lord in his reckoning with him propounds a double Question First What hast thou received Secondly What improvement hast thou made This first Part contains verse 24.25 in which verses we have his Confession and Concision with his Lord that he had received one Talent Secondly We have him as formerly acknowledging that he had made no improvement and he seems to six the foot and foundation of his non-improvement upon his Lord namely his Lord's austerity and severity the fence and knowledg whereof begat fear in him which fear disinabled him bound up his hands took away his heart hindred his industry and in short all the whole fault of his miscarrying in this affair is wholly laid upon his Lord even as our father Adam at first did Gen. 3. And all this evil is founded upon a mistake of the nature and Justice of his Lord as first he chargeth his Lord with hardness or austerity according to
All these Parts are worth our handling and Consideration only for brevity's sake I shall pass them and proceed to the close of this Parable We have but one remarkable passage more to handle apply with respect to the slothful servant and that is our Lord's reply to the slothful Servants Plea and Defence which you have laid down in the 24 25. verses Now in these 26 and 27 verses we have our Lords reply which divides it self into two general Parts First his ill resentment appearing in his severe Rebuke and Reproof Secondly his Judgment and Sentence ordained and pronounced against him First We have his severe rebuke and reproof v. 26 27. and then his Judgment and sentence v. 28 29 30. I shall first indeavour to handle this First part which contains our Lords reply to what the slothful servant pleads for himself in the two former veries and it is plain and clear that what he here aledged and pleaded is so far from satisfieing and pleasing his Lord that he resents it exceeding ill as appears from these several Circumstances following As First from the placing his rebuke which he makes the prom or preface of what he had to say his Lord breaks out in the first place with this his discovery of high dissatisfaction in these words thou wicked and slothful servant being in the frontispeice Secondly from the nature of this rebuke which consists in two emphatical epithetes thou wicked and slothful Thirdly In the particular application in that particle Thou Fourthly It appears in our Lords ironical upbraiding speech to him vers 26. where our Lord in these words seems to be angry with the Servant Fiftly it appears in his angry expostulation with him v. 27. showing what he ought to have done Sixtly in that he chargeth him with incompatibleness and inconsistency with his own knowledg and principle In these several circumstances we hear our Lord breathing forth his displeasure against this â—ale Servant 〈◊〉 I 〈◊〉 to raise these proper observations con 〈◊〉 in the words let us consider and inquire into sâ—â—â— words and Circumstances in them as first let â—â—inquire into these two Epithetes Wicked Slothful Secondly Whether our Lord be in good earnest in these his words Thou knewest or whether Christ doth only upbraid Thirdly What doth Christ intend when he saith he should have put his money to the exchangers Fifthly in what sense doth Christ palliate or incourage Usury between man and man First As to the two Epitheres the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 male translated wicked is a very Comprehensive word it hath many acceptations in Scripture as evil naught lewd dishonest false despiteful rude unskilful but in this place it is to be understood in the worst sense it is used to set out the worst kind of wickedness malice and guile it is to be understood in the Superlative degree See Acts 18.14 wicked lewdness the highest kind of evil that can be exceeding naught In short the word is used to set out the wickedness of the Devil himself See Mat. 13.38 Children of the wicked one So 1 Joh. 5. that wicked one touch him not Malignus as if Christ should say thou most wicked or thou malignant ill-affected person Our Lord doth not use this word but upon special occasions he useth it Mat. 18.32 concerning the servant that had 10000 Talents forgiven him who was so cruel to his fellow-Servant Oh thou wicked Servant So here thou wicked But what was the principal evil in this Servant that Christ referreth unto which makes him speak so sharply to him as in this word it will easily be granted he might be called slothful but why wicked I Answer There are four Capital evils in him as first his ungratefulness and unanswerableness to his Masters Love Secondly his slighting carriage and terms Thirdly his safe and untrue charging his Lord. Fourthly his impudent hardning his Face against his Lord. In all this first his ungratefulness and unanswerableness to his Masters love and his high intrustment of him it was no small favour that his Master should intrust him with a part of his estate to improve Christ expected this servant should have answered his love and rendred suitable returns The wickedness of that servant we read of Mat. 18. lay in this particular not answering Love received O ungratfulness is a high sin and greatly offends God and Christ How ill did God take it at Hezekiah's hands not rendring according to the benefit he had received 2 Cron 32 25. Therefore wrath broke out against him It is wickedness to trample upon the mercies of God Secondly wickedness consists in slighting undervaluing terms of God and Christ See the character of a wicked man Psal 10. he contemns God See Job 22.27 They say what can the Almighty do for us Nah. 1.11 There is one come out of thee that imagines evil against the Lord a wicked counsellor this was the sin of the wicked Jews unto whom Christ speaks Mat. 12. This was the sin of Simon Acts 8.22 he imagined meanly of the gift of God Thirdly his wickedness lay in his verbal false accusation of his Lord this is one chief part of the Devils wickedness from whence he is branded with false accusing the brethren it is one of his names the part of a wicked man Psa 10. That God can neither see nor hear This was the wickedness of the Jews Mat. 12. that accused Christ that he cast out Devils by the Devil this was the wickedness that Job's friends thought him guilty of in charging God falsly and for this Christ comes to judge the World Jude 15. for hard speeches This was some part of the slothful Servants evil he gave hard speeches of his Lord. Fourthly his wickedness is further aggravated by his pertinacy stubbornness frowardness and wilfulness as we may perceive in the two former verses he hardens his face against his Lord which is a character of a wicked person See Prov. 6.12 A wicked person walketh with a froward mouth Ch. 21.29 A wicked man hardeneth his face that is against God So that we may easily perceive this Servant did deserve this epithete thou wicked Servant The next word we are to inquire into is the word slothful which is an emphatical word it hath near 20 acceptations in Scripture thou slothful sluggish idle dull stopped hard to be removed loth to labour it signifies to delay stand still and many more By such a comprehensive word our Lord sets out his dissatisfaction to the highest against this person he The fourth â—asâ—â—ge to be 〈…〉 mâ—â—â—ing in â—â—ese words 〈…〉 Christ consent and agree with him or upbraid him I Answer That this speech of Christ must be understood to be nonâ—â—al and â—â—â—â—ding like that spoken to Adam Gen. 3.22 The man is become at one of us and after this manner the Lord often speaks in Scripture See Job 40.12 Deck thy self with strength and majesty behold him that is high and abase him It is not