was not only wert thou upon Christs heart before thou wast made but before the World was made Oh admire the Love to and provision made for thee so much for verse 34 We now proceed to Verse 35. to the end of the 40. for I was an hungry and ye gave me mean I was thirsty and ye gave me drink I was a stranger and ye took me in Naked and ye Cloathed me I was sick and ye visited me I was in prison and ye came unto me Then shall the righteous answer him saying Lord when saw we thee an hungry and fed thee or thirsty and gave thee drink when saw we thee a stranger and took thee in or naked and cloathed thee or when saw we thee Sick or in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you in as much as ye have done it unto one of the least of these my brethren ye have done it unto me In these six verses we have contained the whole proceeding of our Lord with these sheep So divided which for brevity sake I have comprized under Four heads 1. The Lords gracious Sentence to those separated on the right hand Secondly the Reasons by the King on his Throne alledged as the ground of this his singular and signal favour towards them which we have here vers 35.36 3 We have the humble reply made by the Righteous by way of disclamation not sensible of their worthiness in the least 37 38 39. 4. We have our Lord graciously taking off the Objections urged against themselves by way of explanation vers 40. inasmuch as ye have done it to these it was done to me The first of these I have largely spoke unto already and finished We now proceed to the Second which is the ground that our Lord is pleased to insist upon vers 35.36 which in general is the kindness shewed to Christ in his brethren which he branches out into Six circumstances of distress First he being in them hungry Secondly thirsty Thirdly harbourless Fourthly naked Fiftly sick Sixtly in pâ—â—son In all which several states and conditions he had found these now on his right hand ministring unto him in his brethren But because according to promise I would proceed with all possible brevity in this latter part of the Chapter and in the remaining three heads I shall handle them together which I judg most proper because they are intermixt one with another that is what we have contained from vers 35. to 40. and there being nothing difficult or wanting explication I shall reduce the whole in these Six verses into Six heads First we have a recitation of the former good actions performed by the Righteous urged here by the King as the grounds next and immediately to his own Grace of that signal acceptation and unspeakable favour Secondly We have contained a particular enâ—meration of those particular actions so acceptable to and taken notice of by Christ in them which lyeth here in Six circumstances all which are very well taken by him Thirdly We have Christ taking notice of all these actions of charity done tâ— the least and lowest of his brethren as done to himself Fourthly we have the modest and humble reply of the Righteous by way of disclamation to this imputation Fiftly We have implicitely supposed the relation believers stand in to Christ though hungry thirsty naked sick imprisoned yet Christs brethren Sixtly We have Christs acknowledgment of the poor and least as well as of the greatest and richest of his discipleâ— in this day of his great Immense Power and transcendent Glory the King attended with all his Angels owns these to be his brethren From the whole of this Context I shall lay down these Nine observable Parts from the Connexion of the verses Part 1. That the true demonstration of our eternal Election to glory is through our obedience and Friendship to Christ prepared for you so qualified chosen in him before the foundation of the World Eph. 1.4 through sanctification of the Spirit 2 Thes 2.13 God hath from the beginning chosen you to Salvation of the Spirt and belief of the truth 1 Pet. 1.2 elect through Sanctification Part. 2. It is our Lords way in his dealings and proceedings with men to render a reason of his so proceeding with them Part. 3. Jesus Christ in his distributious to men in Judgment hath a special eye to their works respectively Part. 4. That works of mercy charity and almes bâ—â—r a superintendency over all works and duties whatsoever as to acceptance with God and profit to our selves in time to come Part. 5. That it is incident to Christs dear friends and brethren to suffer hunger thirst nakedness and all manner of distresses whilst on earth Part. 6. Jesus Christ in his Celestial glory at the right hand of his Father doth espouse the state of his Disciples and Saints here on earth Part. 7. It is the nature of one truly acceptable to Christ to disclaim all worthiness in themselves they see no such worth as Christ seeth in them Part. 8. Jesus Christ doth record and register each particular action of charity proceeding from one Saint to another if but a draught of drink Part. 9. The poorest Saint or true believer in his lowest state and Condition is by Christ owned as his brother Of each of these parts I shall speak a few words briefly and hasten to finish this paragraph Part. 1. The first Part doth arise from the Connexion of these verses with the former which was First that the true and infallible demonstration of our eternal Election to glory hereafter is by and through our Cordial Obedience and friendship to Christ See how this part is raised the Kingdom was prepared for you before the Foundation of the world who are these those who feed cloath and own Christ here in his lowest state in his members Those three Scriptures before named are very pertinent and pregnant to our purpose to bear a testimony to this Part weigh what St. Paul saith 1 Eph. 4. According as he hath chosen us in him before the Foundation of the World as vers 5. predestinated us to the adoption of Sons by in or through Jesus Christ None are elected but as they are in Christ 2 Thes 2.13 He hath from the beginning chosen you through Sanctification Those Thessalonians foreseen by St Paul to adhere to the last Antichrist excepted who received not the truâ— in the love of it and so demonstrated themselves nâ— to be elected but these verse 13. are elected as the are found abiding in Christ and his doctrines yoâ— saith the apostle are of these who are Sanctified chosâ— before the Foundation of the World as here in 〈◊〉 text So that herein it doth appear that you trulâ— and certainly are chosen by him in as much as yoâ— are found in the way that lead thereunto To thâ— doth that place in St. Peter agree elect according 〈◊〉 the foreknowledg of God
his Vessel in sanctification and honour that is the Vessel that is applied is life Prov. 4.23 keep thy heart with all diligence for out of it are the issues of life We have in these words five Doctrinal conclusions which are as follows First That hypocrisie and sincerity rightly understood is wisdom and folly five wise and five foolish Secondly That among the multitude of Professors that shall be in the last days there are many bad formal Hyppocrites and unwise who shall never possess what they seem to be pursuing Thirdly Bad and good men meet Assemble and go along together in the outward external part of Religion these all have Lamps alike and went together as David Prophesied of Judas in Psal 55.13 my Familiar that went with me to the House of God in Company that eat Bread with me hath lift up his Heel against me Four hâ—â— That the grea distinguishing of one truly and spiritually wise lyeth in the heart one wants it the other hath it in his heart Fifthly that true Spiritual Profession is then in his right order when it is the product of the heart or thus Spiritually Wise Persons are such whose Lips and lives are supplied from the heart Of these in order not truly thorowly to provide for time to come is folly in this sence all sin is folly and all righteousness is wisdom in Solomons Language Fools makes a mock of sin Fools they lay not up for afterwards those Solomon sendeth to the Sluggard to the Ant Prov. 6.6 Go to the Ant thou Sluggard consider her ways and be Wise Solomon telleth us that wisdom excelleth folly as much as light excelleth darkness and how doth he decipher this wisdom the wise man can see his Eyes are in his head The Vse of Instruction from hence First that all sinful people are unwise people though Gods own people see Deut. 32.6 Do ye thus requite the Lord O foolish people and unwise is not he thy Father that hath bought thee hath he not made thee and established thee Oh foolish and unwise a Person not rich in Spirituals is a Fool in Christs Language Luk. 12.21 So is he that layeth up treasure for himself and is not rich towards God A Fool is set out under three Characters First He knoweth not what is good in it self a Swine trampleth upon Pearls Secondly If he doth at any time see or know yet he hath no heart to lay hold of that which is good he hath a prize but no heart to it Prov. 17.16 Thirdly He knoweth not what is good for himself he refuseth that which is best and chooseth that which is worst for him though he think he is wise yet he is a Fool Psal 49.13 This their way iâ— their folly yet their posterity approve their sayings he is like the Beast there is some men carry it as if they had engrost all the wisdom in the world to themselves yet when it is too late shall see they are Fools VVisd 5.4 we Fools count their lives madness and their ends without honour A word hence First to those without Secondly to those within First to those without Learn to have another and higher esteem of Wisdom remember the truly wise Person is he that provideth for the longest time to come this is wisdom in Christ's account Math. 7.24 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise Man which built his house upon a Rock Secondly know this that true wisdom is to depart from sin for he is the only wise Man that departs from evil that flyes from sin as from a Serpent Job 28.28 And unto Man he said behold the fear of the Lord that is Wisdom and to depart from evil is understanding Secondly as to those within to poor weak Persons that think themselves unwise and thereupon are under discouragements art thou one of those that have laid up the word of God in thy heart be of good comfort this is true wisdom if thou art also found doing of his Commandments from the heart And know that the wise shall inherit Glory when shame shall be the promotion of Fools as in Prov. 3.35 Secondly Have a special care of placing your wisdom in your obedience to the external parts of Religion this was the evil of the foolish Virgins Now to the second Doctrin That there will be many bad Professors and Church-Members in the latter days sive foolish Virgins I might in this Point have an Eye to Gods antient people in their declined State but I need not Jerem. 5.26 For among my People are found wicked Men. But the truth of this Doctrine will appear by what Christ teacheth in the Parable of the Drag-net cast into the Sea which intendeth the Gospel-Ministry it gathereth bad and good so all the Churches Romans Ephesians Colossians and the seven Churches of Asia five in seven blame-worthy so in the 2 Tim. 3.5 Persons very bad yet holding a form of godliness but what need I look so far back our days confirm this truth too fully and whence it ariseth First From that light that breaketh forth Secondly From the hardness of the work as sins Crucifying throughout Godliness Thirdly It ariseth from Satans more than ordinary industry in the latter days to deceive Take an Use of Caution from this head first have a special care of condemning profession it self because there are so many bad under it and in it Christs little Church consisting of but twelve had one bad even a Son of perdition consider the Church of the Corinthians 1 Epistl 5.6 had very bad Members in it Many men are apt to take advantage from this consideration to keep off from Profession but know that the Profession is true and good though bad men may take it up that will not excuse disobedience to the form of Doctrin But I shall hasten to the third Doctrin That Hypocrites formal Professors and bad Members may meet and match go along with the wisest and best in the external part of Religion this Point I shall not insist upon because it seemeth to border upon the former the truth of this Doctrin is abundantly true if we look into the Old Testament sacrifices fastings solemn meetings the worst was as forward as the best and the Lord had no cause to blame them as to that as you may read Psal 50.8 I will not reprove thee for try sacrifices or burnt offerings to have been continually before me and further in Isaiah 58 2. compared with Isaiah 1.11 they sate before him as his people as in Ezekiel 33.31 the Hypocrites in Christs time were found in three choice duties at least in the outward part as Prayer Fasting Alm as in Math. 6. and the first six ver thus I pass this third Doctrin And now we come to the fourth Doctin which was this That the great distinguishing Character that discovereth the wise from the foolish Professor it lyeth in the heart the wise had Oyl in their
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
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
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
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
words I shall now according to my promise lay down those Doctrinal Conclusions contained in the words thus opened with an eye to the Context there are ten Parts or Doctrinal Conclusions that I shall lay down and speak a brief word to each and so wind up these verses Part 1. That Jesus Christ shall be victorious and shall overcome in Judgment every mouth shall be stopped before him Jesus Christ hath stopt the mouth of this pertinacious Pleader Part 2. That the second Coming of Jesus Christ is a stripping discovering day a day of pulling off of vizards Part 3. The Angels are Christs subordinate Ministers and Executioners at thaâ— day Part 4. That Christ's way of proceeding in Judgment is to exalt the Faithfulness of such as are so by the Wickedness of others the dispraise and shame of the one is the glory of the other Part 5. It is Christ's never-failing Rule and Maxime That Industry in Spirituals shall produce abundance We have it five times expâ—est from Christ's mouth Part 6. It is a certain truth That stripping bereavement and poverty is the never-failing portion of the slothful Servant Part 7. That Christ's proceeding in Judgment with his unfaithful Servants is with violence and detestation Cast ye Part 8. It is highly displeasing to Christ when we are not profitable to our selves Part 9. Darkness utter Darkness is the portion of Satan and wicked men as well such within as without the Church Part 10. That the greatness and exquisitness of the Wrath and Misery of Condemned Sinners will occasion Envy Rage Vexation vented in lamentable Clamour with gnashing of teeth I shall speak a very brief word to each of these 1. That Christ shall overcome in Judgment This Part I gather from his silencing this Pleader That word shall be fulfilled that every mouth shall be stopt when he comes to plead with men This Servant is now dumb like the Man we reade of Mat. 22. Christ does but ask him a question and he is speechless This David prophesied of Psal 51.4 That thou mightest be justified when thou speakest and overcomâ— when thou judgest or pleadest Christ will carrâ— the day in Judgment against the most arrogant Pleâ—der What bold presumptuous Pleaders doth Chriâ—meet with Mat. 7. with Luk. 13. yet what Daviâ— saith Psal 1. is true they cannot stand in Judgment This man in our Text had liberty to plead and reason with his Lord as long as he had any thing to say and now he can say nothing why Sentence may noâ— be pronounced against him If this shall be the Power of Christ in that day then take David's Counsel Ps 2. Kiss the Son before that day come He is now willing to be reconciled to thee Make peacâ— with Him before that day as the Prophet Isaiah directs chap. 27. and Now acquaint thy self with Him Job 22. So much for the first Part. 2. That the Day of Christ's second Coming shall be a stripping unmasking discovering day I shewed yoâ— in the Explication that the taking away did principally consist in his discovery and shame cutting asunder or cutting off as you have heard as to that Servant Luke 12.46 which is the same kind of punishment This Servant went for current before hâ— Master and Christ found him in his House as he did him without the Wedding-garment Mat. 22. This day will be a sad day for Hypocrites when Christ comes they may well be afraid of that day Isa 13.14 In this day every secret thing shall be discovered that which was done in secret in Closets shall be published upon the House tops that is the very proper time of discovery 1 Cor. 4.5 yea every secret thing shall be revealed Eccl. 12.14 This may teach us to be thorow and cordial for God in what we do or in what we profess Sincerity is that which will stand thee in stead and nothing else The varnish and painting of the Hypocrite shall then be washed off and he must lye open in his colours This should put each of us upon the Test before that Day come Examine and judge thy self before that so thou mayst not be condemned in that Day for every man's work must be tryed by fire the Day shall try it So much for the second Part. 3. The Angels are Christ's subordinate Officers in that day they are to degrade and take away That Jesus Christ in his next coming is attended with multitudes of Angels yea all his holy Angels is plain in Scripture both in the old and new Testament see Psal 68. But I shall have occasion to say more to this afterwards I have in opening the words shewed you that the Reapers are the Angels and those that gather out of the Kingdom that which offends are the Angels This sets forth the high and excellent Nature of Christ who comes so gloriously attended when Christ was born they worshipped Him Heb. 1. by appointment and in this day they shall serve Him See how far Christ is above Angels they waited on Him in His Temptations Matth. 4. The Angels came and ministred unto Him They also waited on Him in His last Passion they then ministring unto Him What a dreadful and glorious Appearance will this be then when they shall all attend on him the Angels are then his great Host and Attendants in that day He comes then in Power and great Glory 4. That the slothfulness and wickedness of some of Christs Servants shall redound to th'augmentation of the glory and reward of the other who are faithful Give it to him that hath ten He had a large portion before having doubled he had ten before yet he must have this augmentation Christ will heap Honour upon the Faithful 〈◊〉 that day Give it to him that heâ— ten How does this set forth the unexpressible respeâ—â— that Christ bears to Faithfulness and Industry 〈◊〉 knows not how to gratifie him enough rather thaâ— such a one shall not be served answerably He wiâ—â— come forth and serve him himself Luk. 12. Bâ—â— because I shall meet with something like those in thâ— next Part. 5. That what Christ doth in this case is the answeâ— to a standing Rule and Maxim laid down by himselfâ— That Industry in Spirituals shall produce abundanâ—â— We have this Rule five times minted by the Evangelists Mat. 13.12 For whosoever hath to him shall 〈◊〉 given This Christ gives in Answer to the Questions propounded by his Disciples why he spake to the multitude in Parables He answers because they should not understand as is evident in the two verses following in regard they had not improved their Understandings they should be taken away But vers 16. Blessed are your eyes for they see that is you have been improving what you have you shall have more Knowledge None shall set forward in Christ's Wayes in good earnest but shall find great encouragement see Mark 4.24 25. To him that hath shall more be given i. e. that is willing to be found putting forward for he that
4. We have our Lord taking off this Reply shewing them the truth of what he had said Of these in order 1. We have considerable Christ's gracious Sentence and Invitation to Glory in these words Come ye In which passage we have these five Circumstances considerable 1. The present capacity that then our Lord shall be in A King or the King twice exprest in the Context We have our Lord Christ under a fourfold capacity set forth in this Chapter 1. A Bridegroom 2. A Nobleman travelling 3. A Lord coming v. 19. 4. A King judging and ruling The fourth of which we are now upon 2. We have in this verse the sweet amicable Epithet or Salutation used by Christ to them ye blessed of my Father commonly in Scriptures a manifestation of gracious respect as I shall shew you 3. We have Christ's Gift or Bequeathment from this dear love and respect and that is the Kingdom Which Kingdom we have 4. Set out 1. By the right and propriety of it it is implicitly an Inheritance 2. Prepared for them 3. As to the Antiquity and Eternity of it before the foundation of the World These are the particular Circumstances in our Text of which I shall very briefly speak 1. By way of Explication 2. Observation 3. Application 1st By way of Explicacion 1. What is this Kingdom 2. What may we understand by this appellation blessed of my Father 3. How may it be said to be prepared 4. How from the foundation of the World 5. What said here inherit 1. By this Kingdom I understand the Kingdom under the whole Heavens prophesied clearly by Daniel chap. 7. and it is on the Earth Rev. 5 10. over the Nations Rev. 2.27 three times exprest Dan. 7.18 22 27. and it plainly appears to be the same that Nebuchadnezzer had before by the context there 2. Why called blessed of my Father This is a Salutation shewing very high esteem to them and so it is used in Scripture from men see Gen. 24.31 from Laban to Abrahams Servant Come in thou blessed of Jehovah an honourable title as Ainsworth faith on the place To that end is it used by Abimelech to Isaac Gen. 26.29 Thou art now the blessed of Jehovah It is used also by Naomi to her Daughter Ruth 3.10 Blessed art thou of the Lord that hath shewed thee kindness From Saul to Samuel 1 Sam. 15 13. thou blessed of the Lord. It was used to express very great respect And it is understood that there is three circumstances contained in this Salutation 1. A very amicable loving sweet Countenance so Erasmus paraphrasing on this verse and saluting saith He to the sort on the right hand with a mild and merry chear shall say Come my Friends whom the World counted vile and execrable but my Father counts honourable and praise-worthy So he 2. This Salutation was spoken with much reverence and honour to them unto whom it was spoken it was with bowing and worship to those unto whom they spake 3. This respect was given as they having received it first from God as if Christ should say I esteem and honour you because my Father honoureth you you are not only blest by me in this capacity but my Father hath determined this Blessing to rest upon you But 3dly Why is this Kingdom said to be prepared I answ To prepare supposeth these three things 1st To work or make a thing is to prepare 2dly To establish confirm or appoint So God's Throne is said to be prepared of old Psal 9 7. so understood Râ—m 9.23 there he speaks or persons prepared unto Gâ—â—â—â— or pre-appointed 3dly To prepare is to make every way fit and ready for the end But 4thly Why are they invited to inherit Answ To inherit supposeth an Inheritance purchased by their Ancestors as Children inherit after their Fathers what was theirs and that of right The Estate which a Father leâ—ves to be divided to his Children doth properly bear the name of an Inheritance Prov. 13.22 A good man leaves an Inheritance to his Children Prov. 19.14 Houses and Riches are the Inheritance of Fathers Therefore Luke 12. the man speaks to Christ to divide the Inheriâ—ance 2dly It is called an Inheritance because it is long and worthy it is not a small inconsiderable Legacy that is stiled an Inheritance but a considerable Estate Therefore David stiles God's Word by this name his Inheritance Psal 119. 3dly Caâ—â—ed an Inheritance because it was yours before you were born But fifthly Why added here before the foundation of the World I answ 1. To set out the Antiquity of God's design of good to your souls that shall be found in Christ This was one of the most early Contrivances of God the Salvation and Glorification of Sinners was one of the great Concernments upon God's heave in the very beginning 2 Tim. 1.9 Who hath saved us and called us with an holy Calling not according to our Works but according to his own Purpose and Grace which was given us in Christ Jesus before the World began Epâ— 1 4. According as he hath chosen us in him before the foundation of â—he World thaâ— we should be holy and without blame before him 2. To shew the certainty of this Inberitance therefore is Antiquity affixed unto the Promise oâ— Christ to come His Death the Kingdom of Christ to set out the certainty of this Inheritance Having thus explicated the words I now proceed to observe ten Parts from them Part 1. That Jesus Christ the Son of God and Son of man iâ— his distributions of Favours and Severities in his second Coming unto his own Servants is a King Part 2. God the Father is the principal Agent in Glorification of the Righteous Part 3. That Jesus Christ in handing out Glory to the Righteous doth it with apparent manifestation of dear affection and choice esteem whilst he calls them Blessed of his Father Part 4. From this word of invitation Come Jesus Christ loves and desires close communion with the Righteous in that day of his Royal Glory when he bids others Depart with detestation he saith unto the Righteous Come ye Part 5. That the future reward of the Righteous is not their own purchase but their Fathers it descends to them as an Inheritance Part 6. The proper reward of the Righteous when Christ comes is a Crown and Kingdom Part 7. The Righteous receive their Commission for taking and possessing the Kingdom from the immediate Mouth and Throne of Christ at his second Coming Part 8. The reward of the Saints is a prepared and made-ready Glory they shall not stay for it Part 9. This Kingdom Rule and Glory was prepared properly directly and particularly for the Righteous and none else Part 10. Preparation of Glory for Saints was one of the first great and chief Concerns of Almighty God before the World was made Now all these Parts are very worthy to be largely treated on but it will not suit with the title of the Book so
they be rich in good works ready to distribute willing is communicate laying up in store a good Foundation for themselves against the time to come that they may lay hold on eternal Life But may some say May not I give all my goods to the poor and yet have no profit 1 Cor. 13. I shall therefore lay down ten Qualifications or Conditions in our Charity or Alms necessary as to God's acceptance and our own profit which are these 1. If thou wouldest find this Remembrance Acceptance and Profit do thy Alms secretly Doubtless this was the manner of those in the Text for they could not remember they had done any such thing therefore they had not designed observation or praise of men This is one of those Rules given by Christ Matth. 6. design secretly not to be seen of Men provided God sees it is enough 2ly In thy Alms to the end it may be acceptably taken do it cheerfully not grudgingly 2 Cor. â— God loves a chearful giver that doth it as to the Lord himself 3ly If thou beest able be rich in good works 1 Tim. 6.17 Charge them that are rich in this world that they be rich in good works It doth not please God for one richly blest in this world to be poor and scanty in good Works When Christ makes a promise to reward a cup of cold water it must be understood that this is answerable to his poor ability for where much is given there much is required The poor widow is by Christ commended for her two mites because it was what she had Luke 18. 4ly In Charity and Alms we must give our own not rob others oppress or abuse others to give we are not obliged to borrow to give we are as we have received to give Job cloathed the poor with the fleece of his sheep Solomon counsels thee to honour the Lord with thy substance Prov. 3. 5ly If we would have our Charity acceptable we must be speedy in it not delay to do our almes Pro. 3.28 say not to thy neighbour go and Come again when thou hast it by thee 6ly Thou must do thy alms with discretion so as it may be most answering to his needs and his profit Thus it is said of the charitable man Psal 1 12.5 he guides his affairs with discretion 7ly In our alms and Charity we must do them with simplicity not with partiality though an enemy one that hath done thee wrong yet relieve him Rom. 12.13.20 if thine enemy hunger feed him distribute to the necessity of Saints eye their wants not their friendship to thee if in need let them be who they will See what Job saith to thiâ— Job 29. such as were ready to perish were the objects of his charity he was eyes to the blind legs 〈◊〉 the lame he made the widows heart to sing 8ly Our Charity should be done in hope 〈◊〉 faith as the plowman sows in hope so ought we 〈◊〉 do 9thly In love to God and Christ This must bâ— understood 1 Cor. 13. by Charity if I give 〈◊〉 my goods to the poor and have not Charity it profitâ—â—â— me nothing We ought to give in love to God 10ly They must be universally and constantly We are Commanded to be ready to every good word at all times not like the stony ground Math. 13. for a season and not continue Charity with these qualifications hath its superintendency of all duties of obedience whatsoever for Mercy is more acceptable then Sacrifice But some may say why is almes so acceptable and so exhorted unto above all duties First Because a man in no works doth so resemble God and Christ as in Charity therefore it is called for Math. 5.16 that we might be like our heavenly Father Luke 6.35 Be ye therefore merciful as your Father also is merciful This makes Paul say to the elders of the Church of Ephesus Acts 20. that it is a more blessed thing to give than to receive because most like God who gives all but receives nothing a charitable person bears the image of God most perfectly Secondly Almes and Charity to Christs disciples is so acceptable to God from that tender love that God bears to his poor members Parents love those who shew love to their Children and from the Love that Parents have to their Children they Love to see them shew Love to each other Gods Children are as near and dear to him as the apple of his eye Zech. 2. Thirdly Because if Alms be done as they ought to be done they be a true demonstration of our Love to Christ and he loves them that love him Pro. 8.17 Fourthly Works of Charity do choicely demonstrate a person to sit loose from present things the Contrary whereof is Covetousness which the Lord abhorreth Psal 10. The next thing that I am to speak unto is to set forth who are the proper objects of our Charity in order to acceptance with God and Christ Which I shall shew 1. Negatively not idle or slothful persons See what St. Paul saith as to that 2 Thes 3. the Apostle discourses his thorow dislike to such and declares his Apostolical In junction in that Case which was that those which would not work neither should they eat We are not to feed such though they should be hungry Secondly affirmatively First we must chiefly and principally relieve those who do most lively bear the image of God in point of holiness they must be so like Christ as he may say another day I was an hungry and ye gave me meat That was the rule that David observed Psal 16. he extended his Charity to those who excelled in vertue So Math. 10. Mark 9. the ground is because they belong to Christ Secondly your Charity must in the first place and most strongly run out to those whose hunger thirst â—akedness and imprisonment is for Christs sake in so doing you do most properly relieve Christ relieâ— to such so suffering brings acceptance Thirdly To those who succeed Christ in the work of the ministry on earth in order to such doth Christ speak in special manner Math. 10.40 he that receiveth you receiveth me such saith Christ are worthy of their meat to such especially doth John direct Gaius to shew Charity 3 John 7.8 because that for his names sake they went out taking nothing of the Gentiles We therefore ought to receive such that we might be fellow-helpers of the truth such are or ought above all to carry the most lively image of Christ and may bear the name of Christ's brethren Take an example how acceptable this sort of Charity was to God from the old Testament 2 King 4.8 from the Shunamitish woman to the prophet of the Lord who built a chamber provided him a bed stool table Candlestick â—e the favour of God to her 1. She hath a Child past age and hope 2. When this Child died it is raised to life again as a requital of this Charity as is plain in the Context The
vagabonds and beg let them seek their bread There are some poor whom God is specially concerned to take care of these are the poor we have in our text Psal 34. this poor man cryed There is a Congregation of poor who may be stiled Gods poor Psal 74. I might urge the state of our Lord Christ who was poor for our sakes 2 Cor. 8. he had no habitation many times he was hungry and thirsty Obj. but why doth God expose his dear servants to such a state Answer from a three-fold ground First with respect to themselves Secondly with respect to himself Thirdly with respect to his brethren 1st As to themselves 1. God doth it to humble them who many times are not able to bear the contrary This is the reason that God renders Deut. 8 he suffered them to hunger and thirst in the wilderness to humble them to prove them 2. To teach Israel to live by Faith therefore they must have but from hand to mouth their daily bread to make them know that man shall not live by bread alone buâ— by every word that cometh out of the mouth of God 3. To make them relish future mercy the land flowing with Milk and Honey that he might do them good in their latter end vers 16. Heavenly things are sweet to a poor hungry Soul rightly qualified 2ly God doth this to try those that are rich whether they will do their duty they were born for such a day Psal 17.17 a brother is born for adversity by this way God tryes their love and sincerity to Christ see these texts 2 Cor 8.9 chap. 9.13 Phil. 4. Not saith St. Paul that I desire a gift but fruit that might abound upon your account Thus we from good reasons known to God know Gods people are such as may be very acceptable to him and yet may be very poor as to outwards Object But it is not said Psal 34. The Lyons shall suffer hunger but they that fear the Lord shall want no good thing From hence we may gather that hunger shall not be the state of those that fear God Ans 1. All that is promised in that place is that they shall want no good thing but sometimes hunger is good for them that fear God as you have seen from Deut 8. this Part may teach us not to measure Gods special love by his dealing to thee in outwards one that God is angry with may flourish in this World whilst one whom he dearly loves may want bread Doth not Solomon say Eccles 9.2 that all things come a like to all yet how often are persons apt to measure the favour of God by these his dealings Secondly This may help to bear up the hearts of righteous persons be not discouraged under poverty and a low estate study that word James 2.5 God hath chosen the poor of this World rich in Faith and heirs of the Kingdom Study the state of Jesus Christ himself he was often hungry though the Son of God Thirdly If thy estate in the world be low Consider there is a special duty lyeth upon thee in thâ—â— Condition to live by Faith and to be content God took it very ill of Israel when he brought them into a low estate in the wilderness and they did not believe but murmured against him Learn that lesson that St. Paul learnt Phil. 4. in all estates to be content To the end I might dispatch this paragraph according to promise with brevity I shall only touch two Parts more and so conclude the one respects the disclaiming of the righteous to Christs reasons rendred the other respects the reply of our Lord to take it off by way of explanation wherein we have a worthy Part though but implyed supposing the relation that these stand in to Christ his brethren The 2 parts are these First That it is the nature of a truly righteous person in Christ's account to have a mean and low esteem of their best performances for acceptance with Christ and Salvation The Second part is this That true believers in Christ Jesus though poor and despicable in the World yet stand related to Christ and his brethren 1. A righteous person is ready to disclaim his own righteousness for Salvation In handling this Part I shall 1. Indeavour to Confirm the truth of this part from Scripture 2. answer an objection founded on some seeming Contrary Scriptures 3. give two considerable reasons 4. make some Improvement as to the truth of it There is a vast difference between a righteous and a wicked man in this respect a Saul will justifie his disobedience 1 Sam. 15.20 but a righteous Job will not justifie his righteousness it must be forced upon him as here our Lord draws the emblem of a righteous and naked person to the life Luke 18. under the name of a Pharisee and a Publican the Pharisee thinks himself righteous and doth pertinaciously plead it I fast twice in the week I pay tithes of all that I possess he boasts of his righteousness but the Publican seeth nothing in himself worthy taking notice of See what frame of Spirit David is in 2 Sam. 7. What am I or my Fathers house 2 Chron. 29.14 he sees nothing in himself So Job is full to this purpose who is a man Justified by God to be one perfect or upright one that feared God and escheweth evil yet he can see no such thing Job 9.15 whom if I were righteous I would not answer Job 40.4 behold I am vile yet a perfect man in Gods esteem a very charitable man chap. 29. in his own understanding when he was to deal with man So Daniel a man greatly beloved of God Chap. 9. We present not our suplications in our own name And this lesson Christ teacheth Luke 17. say when ye have done all we are unprofitable Servants But it is objected Do we not find three eminent Servants of God pleading their own righteousness Nehemiah David Hezekiah Nehem. 13.14 Remember my good deeds Psal God rewarded me according to my righteousness and the cleanness of my hands Hezekiah Isa 38.3 Remember how I have walked before thee with a perfect heart done that which is right in thy sight doth not these speeches savour of another Spirit thus Job 9.20 If I should justifie my self my own mouth would condemn me then if I should say I were perfect it would prove me perverse See what David saith Psal 130.3 If thou shouldest mark iniquity who can stand Psal 143.2 In thy sight shall no flesh be justified Now how shall we reconcile these two sorts of Scriptures Answ To reconcile which we must diligently consider the different acceptation of righteousness in Scripture 1. A Righteousness as to Actions 2. A Righteousness as to Persons and this considered under a two-fold opposition 1. There is Righteousness in opposition to Wickedness 2ly Righteousness in opposition to imperfection and in that abstracted sense there is none righteous no not one Rom. 3.10 no man righteous
not there shall fall into this Lake Rev. 20. last But how shall I know that may some say First Are your names recorded in the Church of God as those Phil. 4. of whom St. Paul speaks Secondly Are you assistant in the Gospel as they were Thirdly Do you make it your business to mortifie every lust even your own iniquity according to Mark. 9. from 43. to 48. those that escape are of these There are five Circumstances considerable in these verses First That there is a certain torment else Christ would not have made it an argument of it Secondly The torment must be great the deliverance from which is profitably purchased with such loss and torments as cutting off and plucking out Thirdly There is a connaturality between persons and their own iniquity eyes hand foot Fourthly It is very difficult and hard Service to escape Hell to cut off and pluck out especially to do it himself to himself Fifthly Notwithstanding so hard yet it must be done else we cannot escape Hell torment So much we have in this Mark 9.43 to 49. It is a matter of great concernment to know how the case stands with us in this matter Now if upon examination we find upon true and solid grounds that we have some good hope through grace to avoid this place and state of torment oh what ground of unspeakable joy is here to a poor Soul there is more cause of joy in this than can be from casting out of Devils and doing mighty works That is not a sufficient ground of joy this is See Luk. 10.20 But if upon examination you want this hope remember what is in the Parable said to Dives Luk. 16. They have Moses and the Prophets make use of the word of God that is the only means to come to avoid this place of torment I now proceed to the fifth Doctrine observed viz. That the pains and punishment of Hypocrites and unbelievers are endless and eternal As they are not tolerable so not terminable The truth of this Doctrine is plain from the constant language of old and new Testament The fire is everlasting eternal unquenchable This is the Scripture language I need have said nothing to this Doctrine were it not that we are fallen into such a day wherein persons do study to avoid the force of those Scriptures which are of most concernment to consider of Therefore that which I shall chiefly indeavour as to this Doctrine is First To strengthen this Doctrine from Scripture arguments Secondly Answer some objections made against it Thirdly Give a Second sort of Testimony to this truth Fourthly Make some Use of the whole 1. Consider the Testimony of Scripture Mat. 3.12 He shall burn up the chaff with unquenchable fire This fire is called everlasting fire Mat. 18. Hell fire and eternal fire are taken one for another in Scripture it is not Hell fire except it be eternal no fire is eternal but Hell fire It is called eternal damnation Mar. 3.29 But I will give you one place in the Room of many that sets it forth to be endless Mar. 9.43 to 48. where we have this fire five times called unquenchable and three times the worm that never dieth Certainly there is more than ordinary in this that our Lord who is never guilty of Tautologies or making vain repetitions should so often reiterate this word not quenched not quenched five times over There is a just cause of repetition and by this reiteration First We may learn the certainty of this truth As in other cases in Scripture when things are doubled in Scripture it is to shew the certainty Secondly This truth so reiterated was not only a truth but a truth that lay much upon Christs heart this eternity of torment lay much upon Christs heart he was much affected with it And Thirdly Christ would fain affect his Disciples also with it Fourthly Whereas our Lord adds this three times the worm that never dyeth we are instructed in these two things First That the severity of the punishment it self is endless Secondly That the creature in this fire is eternal and endless that he shall not be annihilated in it or consumed to nothing and so an end of his torment as to himself By the fire is understood the punishment it self by the worm must be understood the person himself The truth of this Doctrine is yet further confirmed from what the Apostle speaketh to the Thessalonians 1 Thes 8.9 Who shall be punished with everlasting perdition from the presence of God and the glory of his power The same is farther confirmed Rev. 14.19 20. The smoak of their torments ascended up for ever and ever Now our Lord is greatly desirous that persons might take warning and be awakened before they come into this gulf with Dives It is said he lift up his eyes being in torment he was not awake till he came there irrecoverably Therefore our Lord beats so long upon this string the danger is very great and persons greatly secure Object But it is objected against this truth by our Critical Age that ever and everlasting have an end yea ever and ever and they urge Jer. 7.7 when God tells Israel that they shall dwell in the Land for ever see ch 25.5 yet say they this is endless I Answ As Canaan was a type of that rest which remains to the people of God Heb. 4. so it is for ever and ever putting their present and future estate together makes it ever and ever Secondly I Answ That although ever and ever have an end in some cases yet it cannot be always so understood As for instance when it relates to the eternity of God when God is called the eternal and everlasting God and where it is said he raigns for ever and ever I hope the objector will not say that God and his government is to terminate So that ever and ever in that case cannot have an end neither will it I hope be thought that the joy and happiness of the righteous shall have an end which yet if ever and everlasting have an end lyeth in danger to have an end also So that in our understandings of these speakings of the Spirit of God we must diligently observe the scope of the place and thing spoken of that must guide us in our understandings And then it will not appear that what is spoken as to the punishment of the Reprobate is temporal but eternal Some will urge what the Apostle Jude speaks of the punishment of Sodom to weaken our position who it is said suffered the vengeance of eternal fire To which I answer That punishment might be called eternal from these considerations First From the perfection of it Secondly From the continuance of the burning as it is reported throughout all Ages unto this day Thirdly From the nature of it or rather the matter of it it was fire and Brimstone and that from Heaven and so of the same nature as Hell fire shall be Fourthly
Because that overthrow and punishment is never recovered they have as it were an entrance into eternal punishment as the Devils are said to be reserved in chains of darkness unto the Judgment of the great day To further strengthen this position that the punishment of reprobates is endless I urge these Arguments following as reasons of the Doctrine First From the Judgment it self pronounced at that day it is eternal so called Heb. 6.2 Eternal Judgment without exception and it is a principle to be believed that the Judgment indefinitely considered is eternal not eternal to the righteous and temporal to the wicked Secondly The bodies of each are at that day raised in an immortal estate redeemed by Christ from mortality where Adam left them To this Daniel speaks ch 12.2 Many of them that slept in the dust awaked some to everlasting life and some to everlasting shom and contempt Thirdly It is endless with respect to the circumstance of time when it is pronounced when the day of grace is past and the day of wrath takes place the sentence at that day is irrevocable no appeal from this Bar as Abraham tells Dives in the Parable there is a great gulf fixed so as that they that are in Hell cannot come where Abraham is Fourthly The sentence then pronounced is to endless pain because there can be no means to expiate sin no Christ to dye again If a person dye in his sins he rises in them and is condemned for them and there can be no after means to expiate them but the wrath of God remaineth on them Joâ— 3.36 Fifthly From this second death there is no redemption none but the Son of God could redeem man from the first death but who shall redeem him from the second We read of no redemption from the second death not man by all he can do or suffer Psal 49. No man can redeem his Brother nor give a ransom to God There remains no more sacrifice for sin But some will frame an Objection from Christs words Mat. 5. that we may suppose a payment of our debt by punishment hereafter because Christ saith he shall not come out till thou hast paid the utmost farthing From whence some in my hearing have pleaded a possibilily of escaping by paying To which I answer by explaining the Period untill which bears a twofold acceptation in Scripture sometimes it is understood for a limited time and sometimes for an endless As when it is spoken of Michal the daughter of Saul wife of David who despised David dancing before the Ark it is said She had no Child until or till the day of her death It might as well have been said she never had a Child more at all And it is sometimes understood in a limited time as Psal 123. Our eyes wait upon the Lord till he have mercy on us We read of another place Luk. 12. where Christ speaks of few and many stripes some shall be beaten with many stripes others with few stripes from whence it is argued that some shall have less and some shall have more from whence some urge difference of periods To which I answer That Christ in that place hath not respect to length of time but weight of misery though in his speaking he alludeth to the custom of the Jews paying by stripes who gave many or few according to the fact And this is more clear if it be considered with the future state of the Saints for though it be concluded on all hands that the happiness and glory of the Saints is endless yet the glory of the Saints differs in the degrees of it as one Star differs from another not in truth of continuance But it is further objected that it cannot agree with the Justice and equity of God Almighty to punish a moments sin with an endless torment To which I answer in three words thus First As to the design of the sinner he deserves it he would have sinned longer if he had lived longer he sinned out his own eternity and as the Hebrew phrases it he must be punished God's eternity As for instance a Company of Gamesters are set down to play at Cards or Dice all night but one comes and blows out the Candle and so they can proceed no further The question is whose fault it was they did not play all night Not the Gamesters So if the sinner were not prevented by a short life he would still sin When men lived nine hundred or near a thousand years they were as bad at last as at first Secondly Consider that the God he sins against is an infinite eternal God which doth greatly aggravate the sin As for instance for a person to speak against an ordinary person is easily past by but to speak against a King is death The Majesty of God whom the sin is committed against doth greatly magnifie the sin Thirdly Such a person who is so punished is but punished according to his own choice He had eternal life and eternal death set before him to take his choice Deut. 11.26 27. ch 30. Life or death was Gods offer to him and he chose this part Joh. 3.14 He chose darkness rather than light And Christ complains they will not come to me that they may have life therefore they must needs have deatâ— These things considered do instruct us that to Preach Hell and damnation is to Preach Gospel Doctrine it is the Doctrine of our Lord Jesus the only Gospel Minister This was the Doctrine of St. John Mat. 3. Mat. 5.25 Christ perswades his enemies to make peace with him for fear of this Prison This is Christs Doctrine to the bad in the Church Mat. 13. and to others Mat. 23.14 15 33. Christ Preacht damnation Joh. 3.36 Such Doctrine doth St. Paul Preach Rom. 2. Tribulation and wrath upon every Soul of man that doth evil And see that thundring execration threatned by him 1 Cor. 16.22 Anathema Maranatha So 2 Thes 1.8 9. Heb. 10. ch 12. Rev. 14. The Gospel is not only glad tidings but threatning upon refusal Secondly If the punishment of reprobates is endless then how doth this serve to set out the folly and madness of those that for a moments pleasure expose themselves to this eternal endless pain Of which sort are most men notwithstanding Well might Solomon call them Fools who make a mock of sin Thirdly Study and confer much with eternity seeing such a state will be consult it dayly and in particular study this torment so as to avoid it let this terror of the Lord perswade men Fourthly Information to those on this side the grave and this eternal torment know this for thy encouragement that God hath not necessitated thee to this state of torment but on the contrary he is taking pains with thee that thou mightest escape it We have one Circumstance more considerable in order to the Close of our Lords Sentence to them on the left hand which is in these words prepared for the Devil
first do in prosecution of this Doctrine shall be to shew how a true and faithful Servant of Christ when he is as Christ would have him to be doth sitly resemble the highest sort of traders Merchants in ten particulars A true Servant of Christ bears resemblance to the highest sort of traders in ten circumstances First He knows the worth of the commodity he trades in what ever others do that are out of the way of that trade he well knows the worth of the Pearl Math. 13.46 Secondly He is venturesome not timorous and fearful in laying out his money in that Commodity the skilful Merchant is as free and willing to lade his Ship as he is to unliver it Thirdly He is endued with patience to wait the return of a long Voyage he doth not repine becâ—use his Ship to the Indies doth not return in Five or Six Months he hath patience to wait for a good and bear a bad return he doth not knock off trading because he hath had a loss though great but goeth on still in his trade from hence it is that the trading Woman Prov. 31.17 is said to have her loins girt wâ—â—â— strength she is not afraid of the Snow or Cold she is armed for it ver 21. Fourthly The highest sort of traders many times straiten themselves to inlarge their trade straiten their home occasions to venture largely afar he takes up goods borrows mony to cast upon the waters to send out of sight for the present Of these Merchant we read in the Parable Math. 13.44 selleth all he hath to purchase the hidden Pearl and ver 45 46. the Merchant that hath found one Pearl sells all he hath to buy it The Pearl is at a distancee yet a true Merchant a trader ventures for it a true Christian Servant of Christ may bear the name of the highest sort of Traders Merchants so called in the former Parable Fifthly Great Traders are accustomed to and acquainted with trusting they trade for time three Months six Months nine Months they trade upon Credit or Faith and such great Traders have a way of insuring what they venture this is their refuge I will say they insure and let me say this to Christians no trade like Christs trade for trusting no trade so sure as to its returns here Men have need sometimes to insure their insurers they need not do so who trade heaven-wards their insurer is able and faithful Sixthly As the highest Traders deal in large quantities of the Commodity fill Ware-houses and whole Ships So the Trader under Christ deals large large in his endeavours large in his Prayers aims and expectations When Solomon speaks of that Merchant Woman Prov. 31. he speaks of her as compassing great things she considers and buys a Field She plants a Vineyard she is not content only in her lower domestick affairs but lanches out abroad Seventhly As the highest of Traders so a Trader under Christ trades at a great distance he findeth that it is most profitable in its return though long an India Voyage saith the Merchant is better than three or four nearer Voyages a Christian drives his trade at a great distance in Heaven St. Paul was one of those Traders Phil. 3.20 his Conversation his Trade as the word will bear is in Heaven It is said of the former Merchant Woman Pro. 31. she fetcheth her food from far Eighthly As the highest sort of trades on earth to forreign parts at a great distance have their Correspondent there who trades there in their behalf who negotiates for them in their absence and sends them their effects and products even so a Christian that trades in Heaven hath his Correspondent there who is acting there for him even Jesus Christ who is entred into Heaven for that purpose Ninthly All this trade is driven with mature consideration and deliberate counsel they must be wise men that drive this great trade such as through experience are incouraged such as Solomon saith Who have their eyes in their head a fool will not be a Merchant adventurer he loves to see what he hath before him Tenthly This trade thus driven brings in great profit Are not those Merchants most rich who trade largest and furthest this trade for Christ brings thirty sixty or a hundred fold in return Merchants sometimes makes cent per cent There are three choice commodities that Christs intrusted Servants trade in vent and venture First Making known the truths of Christ in the Gospel in order to Salvation Secondly Charity and Alms. Thirdly Sufferings for Christ and the Gospel These are stable commodities which being rightly managed never fail of a profitable return A word or two to each of these First A word or two to the Talent of knowledge in the Scriptures and indeed I might be large upon this head were I not designed to be brief in the whole Now though all Christs Servants are not intrusted alike herein yet I am perswaded that there is not one living member of Christs house that is not intrusted with some measure of this kind namely a word that might be profitable though women Priscilla as well as Aquila capable to instruct an Apollos Acts 18.26 St. Paul writing to the Church of Philippi ch 2. indefinitely exhorts them to shine as lights and to hold forth the word of life and St. Peter 1 Pet. 4. exhorts as many as had received the gift he should minister therein The Apostle supposeth all had not received alike yet each had some gift of this kind which ought to be brought forth as occasion is offered Now this Talent is of great use to the world rightly managed It is true that some are by the providence of God called to larger opportunities yet each at one time or other have an opportunity if they have a heart to speak something in order to the inlightning the World and there is a duty incumbent on them to express their Charity to their neighbour and not to hide this Talent in a Napkin There is an opportunity at one time or other for more weak Christians if I may speak in the words of Elihu Job 32. to shew their opinion but we must be careful to observe our time as he did the Text faith he waited till his elders haâ— Ipoken first what they had to say And see how acceptable this modest forbearance was to God Eliâ—â— is not in the least blamed he was no forwarder There are two extreams amongst persons in this respect some will not declare what they know no not at any time either out of too much modesty or else from fear of displeasure from those they speak unto Others there are that are too forward and pragmatical to thrust forward themselves when they are not justly called to it but possibly the matter might be better managed by others If we would therefore manage and improve our Talent rightly to Gods glory and the good of others We must observe these rules in our speaking First Be sure
thou speak when if thou dost not speak for God and truth none else will It was a proverbal speech amongst the Hebrews Where there is not a man there be thou a man which may be applied to this case when truth will suffer if they be silent be sure thou speak Secondly When thou openest thy mouth to speak speak from the honesty and sincerity of thy heart not from the height of thy Spirit not out of pride and vain glory but from these ends First To instruct the ignorant Secondly To reduce those that are out of the way Thirdly To feed those that are hungry Fourthly To strengthen those that are weak Fifthly To confirm those that are feeble and doubting Sixthly To comfort those that are sorrowful Seventhly To incourage those that are fearful Eighthly To provoke those that are slothful Ninthly In all to gods Glory When these are thy ends in speaking or any one of these it is a sign of an honest heart There are grounds that commonly hinder Persons improving this Talent First Slothfulness and idleness not willing to trouble themselves Secondly Bashfulness shamefacedness want of heart and courage this is as bad as being too forward Thirdly Some out of fear lest they should bring themselves into trouble or procure ill will to themselves from others David was of another mind Psal 34.11 also Psal 66.16 He will teach and tell what God hath done for his soul St. Paul was one that declared the whole Counsel of God not fearing what might follow so did St. Peter and St. John Act. 4. We cannot but speak what we have seen and heard for we were not born for our selves or intrusted with life for our selves Rom. 14.7 no man liveth to himself If any of us be instructed with knowledg in the truths of Christ we are intrusted with a Talent and the Master expects the improvement that he may receive his own with usury A second Talent to be improved is Riches with them we are to trade for Heaven a Servant of Christ trades in charity and alms Charity to the Poor is fraighting your Ship to Sea a long Voyage for great advantage Solomen calls this casting thy Bread upon the Waters Eccl. 11.1 2. Cast thy bread upon the face of the waters and after many days thou shalt find it and that to great advantage which he expounds ver 2. to be giving a Portion to seven and eight The Merchant casts his estate upon the face of the Waters this is the trade that our Lord adviseth to under the Parable of the unjust Steward Luk. 16. So doth the Apostle St. Paul 1 Tim. 6.17 it is a trade that brings certain and large profit Thirdly Suffering for Christ and his truth is a Talent that some are called to trade in and Christs chiefest Servants have a Talent given them in this kind Phil. 1.29 To you it is given in the behalf of Christ not only to believe but to suffer for his sake it is given to you and he that gives expects improvement of this gift and not to hide it for fear These three are the stable Commodities that Christs Servants venture in and they all turn to a rich account which brings me to the second Doctrine which was this 2 Doct. That this Trade for Christ well managed turneth to great profit and advantage to Master and Servant This Doctrine I only make use of as a Motive to the former in handling this Doctrine I shall First Prove the Doctrine Secondly Instance in particulars Thirdly Answer a Question as to the time of this return Fourthly Apply the whole First For proof we have it set forth in this Parable Five Talents make Ten according to Luk. 19. One Pound makes Ten. What Solomon saith Prov. 3. is true The Merchandise hereof is better than the Merchandise of Silver or Gold that is so say in the increase of it What St. Paul saith to Timethy Tim. 4.8 is true here Godliness is great gain Secondly To instance in particulars First Improving the Talent of knowledge in Ministring light in order to Conversion Dan. 12.2 Such shall shine as Stars for ever and ever Pro. 11.30 He that winneth Souls is wise and the wise shall inherit Glory Prov. 3.35 Those that St. Paul converted are his Joy and Crown at Christs appearing 1 Thess 2.19 Secondly As to Charity a Cup of cold Water where no better is to be â—ad shall have a large reward any thing forsaken for Christ shall bring in a hundred fold I have spoken to this before Thirdly As to sufferings for Christ those that suffer with him shall reign Rev. 7. therefore are they before the Throne because they came out of great tribulations These three ventures makes great returns if rightly managed to a right end with a good design Thirdly But when is this return and increase I answer When the Voyage is made when Christ the Master comes at the Resurrection of the Just those that trade this way must trust till then and all Christs Servants have good Insurance on Gods side the reward is very sure some are apt to look for their returns too soon and to have lost all have a care of that He that believeth makes not haste I shall speak a few words briefly by way of Application to both parties Are all Christs faithful Servants Traders and is it a distinguishing Character between the faithful and slothful that the good Servant traded he went and traded 1 Use Then these considerations should put Christians upon examination and inquity into their estate Ask thy soul seriously this Question What trade dost thou drive and to what port dost thou trade to the Port of Heaven or Hell the Apostle in other words speaks the same thing Gal. 6.7 Whatever a Man sow that shall he also reap he that sowâ— to the flesh and he that sows to the Spirit reaps accordingly whither dost thou trade dost thou trade for Heaven Then First Thou hast thy heart concerned in the trade and not only thy hands and body it takes up thy heart Where thy treasure is saith Christ thy heart will be also those that trade this way are men of judgment and understanding in what they do it is the fruit of wildom to consider our latter end Deut. 32.29 Psal 90. and to provide for it Secondly Dost thou trade this way thou dost not think what thou venturest in this trade is lost because it is out of sight but he goeth on comfortably and believingly though the greatest part of his estate is beyond the grave The Apostle St. Paul was a worthy Merchant for Heaven do but read his frame of Spirit 2 Cor. 4 5. he speaks like a man of greaâ— estate though most of it ventured out but in Chap. 5. v. 7â— We walk by faith and not by sight so Phil. 3. last These Meâ—chants are high in their Spirits though low in their Purseâ— they are Persons of great hope Rom. 12.12 Rejoyce in hope it is the true nature
So also Ezek. 34. So in Job's Flock Job 1. in his seven thousaâ—d Shâ—ep the Goats are comprehended All which Instances do serve to strengthen the Conjecture that this Judgment in our Text is not to be understood of the last and general Judgment but such as have been drawn in to profess Christ 5th Quest Why doth Christ stile them Sheep and Goats seing they are all Christians in profession I answ first Because Goats were always reckoned clean beasts fit for Sacrifice under the Law as well as Sheep therefore these bad Professors may be called Goats comparatively clean Christ doth not set them forth by Dogs Bears or Lions but Goats 2dly Sheep and Goats to set out the difference in nature that was between them though both in the Flock or Church A Sheep is of one nature and a Goat of another These Professors differ much in their natures as a Goat from a Sheep 3dly Goats are taken in here as well as Sheep to shâ—w the particular charge that Christ hath of them both the Goats as well as the Sheep as plainly appears Ezek. 34. 4thly Goats and Sheep because though they were both in one Flock yet the Goats were the worst in nature There is much difference as to the worthiness of Sheep and Goats in nature the Goats are not so profitable as the Sheep therefore although the Goats are clean creatures yet the Sheep were esteemed as the best and commonly in Scripture named first So much for the fifth Question by way of Explication The sixth Circumstance to be explained is What may be here understood by right and left hand Ans 1. Right and lest hand is sometimes taken properly sometimes improperly and figuratively in Scriptures when it is taken improperly and significantly it implies great Power or a powerful hand So Exod. 15. The Right hand of the Lord. So Psal 108. Psa 138. Let thy Right hand save me that is thy strong hand 2dly Sometimes significantly a place of pleasure and delight is understood God's right hand Psal 16. Sometimes the right and left hand of Christ are properly to be understood as in that request of the Mother of Zebedee's Sons Mat. 20.20 21. Grant that these my two Sons may sit one on the right hand and the other on the left in thy Kingdom Where we may understand both places â—o be places of Honour but most commonly the right hand is understood the place of highest Honour So Jacob understood it in his blessing Joseph's Sons But by right and left-hand in our Text it may be understood properly as Christ is personally considered as Son of Man in this his day so He hath right and left hand And as we do properly give the right or upper hand to those whom we bear esteem unto so here it is to be understood a place of high esteem and under that consideration Christ is said to be set at God's right hand that is he place of high esteem but I need not dwell upon this I shall only add a few words of Application to the whole and so proceed Use 1. This doth inform us where Christ when he is in his Glory on his Throne attended with his Angels will begin namely at his own House his own Servants his own Flock and thereto the words of S. Peter may properly be applied though there is more in iâ— 1 Pet. 4.17 Judgment begins at the House of God 2. We have in this Relation a view of Christ's Glory in his second Coming by his great and glorious Attendance by the vast gathering that shall be unto Him in that day for I judg they are therefore called by a Figure All Nations though properly 〈…〉 you have hoard because of the vast numbers that shall be of them there shall be innumerable Multitudes of all Nations Tongues and Kings eminently see forth Rev. â— All Nations to shew the Universal Power that Christ shall have in that day over all Nations no Nation but what must be accountable unto Him See what Glory is ascribed unto this Lamb Jesus Christ all Crowns are cast down before Him Rev. 4.10 5.8 3. This informs us of that perfect knowledg that Christ shall have of all Persons in that day that He can divide before He try He knows who are worthy of the right hand and who deserve the left at first 〈◊〉 4. We are by this Relation if so to be understood as I think it is plain that this is Christ's Flock not the general Judgment informed what little cause Professors and bad Church-members have to bear upon and rest in their meer Profession if some may be Goâ—ts 〈◊〉 consequently condemned to eternal torment Consider it will be an unspeakable favour and priviledge for Church-members to stand in that day as Christ hines when he speaks to his Disciples Luk. 21.36 when the greatest Men on Earth shall call to the Rocks to hide them from His Face Rev. 6.16 5. In the last place I would speak one word more by way of Counsel to Church-members Enquire into the sincerity of your Hearts as well as the truth of your Principles Here is no fault found in their general Faith nor Principles the fault lay in the Root it lay in the Nature of them they had not a changed Nature though in the Flock What a weak Argument is it then for Church-members to plead I thank God I am as true to my Principles as ever and do believe whatever I did whilst they want love to Christ in his Members zeal in his Service and fruitfulâ—â—ss in their Places do but always remember there are Goats as well as Sheep in Christ's Flock when he comes to inspect them The Parable of the Kingdom We now proceed to Vers 34. Then shall the King say unto them on his right hand Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World We now proceed to handle the last Head of the four propounded to be handled in order to the taking up the matter contained in the latter part of this Chapter which is the final and irrevocable Sentence past by Christ upon these two Parties so segregated or divided to the right and left hand which proceeding of our Lord with both Parties he seems to follow in the same method As First To denounce His Definitive Sentence 2dly Render the Ground and Reason why he doth so 3dly Receive their Reply thereunto 4thly Take it off by shewing them their mistake 1. I take notice of Christ's Order with whom he begins namely with them on the right hand with his Sheep or the Righteous so stiled in this Context now the whole passage and paragraph relating to the Righteous we have from ver 34 to the end of v. 40. which whole passage or paragraph issues in these four Heads 1. Christ's final Sentence to Glory v. 34. 2. We have the ground and reason rendred v. 35 36. 3. We have the Reply of the Righteous v. 37 38 39.