Law are a Law unto themselves Which shew the work of the Law written in their hearts their Consciences also bearing witness and amongst one another their thoughts accusing or excusing By which and other places in the following Chapter 't is plain that under the Law of Works is comprehended also the Law of Nature knowable by Reason as well as the Law given by Moses For says St. Paul Rom. III. 9. 23. we have proved both Iews and Gentiles that they are all under sin For all have sinned and come short of the glory of God Which they could not do without a Law Nay whatever God requires any where to be done without making any allowance for Faith that is a part of the Law of Works So the forbidding Adam to eat of the Tree of Knowledge was part of the Law of Works Only we must take notice here That some of God's Positive Commands being for peculiar Ends and suited to particular Circumstances of Times Places and Persons have a limited and only temporary Obligation by vertue of God's positive Injunction such as was that part of Moses's Law which concerned the outward Worship or Political Constitution of the Jews and is called the Ceremonial and Judaical Law in contradistinction to the Moral part of it Which being conformable to the Eternal Law of Right is of Eternal Obligation and therefore remains in force still under the Gospel nor is abrogated by the Law of Faith as St. Paul found some ready to infer Rom. III. 31. Do we then make void the Law through Faith God forbid yea we establish the Law Nor can it be otherwise For were there no Law of Works there could be no Law of Faith For there could be no need of Faith which should be counted to men for Righteousness if there were no Law to be the Rule and Measure of Righteousness which men failed in their Obedience to Where there is no Law there is no Sin all are Righteous equally with or without Faith The Rule therefore of Right is the same that ever it was the Obligation to observe it is also the same The difference between the Law of Works and the Law of Faith is only this that the Law of Works makes no allowance for failing on any occasion Those that obey are Righteous those that in any part disobey are unrighteous and must not expect Life the Reward of Righteousness But by the Law of Faith Faith is allowed to supply the defect of full Obedience and so the Believers are admitted to Life and Immortality as if they were Righteous Only here we must take notice that when St. Paul says that the Gospel establishes the Law he means the Moral part of the Law of Moses For that he could not mean the Ceremonial or Political part of it is evident by what I quoted out of him just now where he says The Gentiles that do by nature the things contained in the Law their Consciences bearing witness For the Gentiles neither did nor thought of the Judaical or Ceremonial Institutions of Moses 't was only the Moral part their Consciences were concerned in As for the rest St. Paul tells the Galatians Cap. IV. they are not under that part of the Law which v. 3. he calls Elements of the World and v. 9. weak and beggarly elements And our Saviour himself in his Gospel-Sermon on the Mount tells them Mat. V. 17. That whatever they might think he was not come to dissolve the Law but to make it more full and strict For that that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evident from the following part of that Chapter where he gives the Precepts in a stricter sense than they were received in before But they are all Precepts of the Moral Law which he reinforces What should become of the Ritual Law he tells the Woman of Samaria in these words Iohn IV. 21. 23. The hour cometh when you shall neither in this Mountain nor yet at Jerusalem worship the Father But the true Worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him Thus then as to the Law in short The Civil and Ritual part of the Law delivered by Moses obliges not Christians though to the Jews it were a part of the Law of Works it being a part of the Law of Nature that man ought to obey every Positive Law of God whenever he shall please to make any such addition to the Law of his Nature But the Moral part of Moses's Law or the Moral Law which is every where the same the Eternal Rule of Right obliges Christians and all men every where and is to all men the standing Law of Works But Christian Believers have the Priviledge to be under the Law of Faith too which is that Law whereby God Justifies a man for Believing though by his Works he be not Just or Righteous i. e. though he came short of Perfect Obedience to the Law of Works God alone does or can Justifie or make Just those who by their Works are not so Which he doth by counting their Faith for Righteousness i. e. for a compleat performance of the Law Rom. IV. 3. Abraham believed God and it was counted to him for righteousness v. 5. To him that believeth on him that justifieth the ungodly his faith is counted for righteousness v. 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works i. e. without a full measure of Works which is exact Obedience v. 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered v. 8. Blessed is the man to whom the Lord will not impute sin This Faith for which God justified Abraham what was it It was the believing God when he engaged his Promise in the Covenant he made with him This will be plain to any one who considers these places together Gen. XV. 6. He believed in the Lord or believed the Lord. For that the Hebrew Phrase believing in signifies no more but believing is plain from St. Paul's citation of this place Rom. IV. 3. where he repeats it thus Abraham believed God which he thus explains v. 18-22 who against hope believed in hope that he might become the Father of many Nations According to that which was spoken so shall thy seed be And being not weak in faith he considered not his own body now dead when he was about an hundred years old nor yet the deadness of Sarah's womb He staggered not at the promise of God through unbelief but was strong in faith giving glory to God And being fully perswaded that what he had promised he was also able to perform And therefore it was imputed to him for righteousness By which it is clear that the Faith which God counted to Abraham for Righteousness was nothing but a firm belief of what God declared to him and a steadfast relying on him for the accomplishment of what he had promised Now this says
old are thinking Men told what they wonder how they could miss thinking of Which yet their own Contemplations did not and possibly never would have helped them to Experience shews that the knowledge of Morality by meer natural light how agreeable soever it be to it makes but a flow progress and little advance in the World And the reason of it is not hard to be found in Men's Necessities Passions Vices and mistaken Interests which turn their thoughts another way And the designing Leaders as well as following Herd find it not to their purpose to imploy much of their Meditations this way Or whatever else was the cause 't is plain in fact Humane reason unassisted failed Men in its great and proper business of Morality It never from unquestionable Principles by clear deductions made out an entire Body of the Law of Nature And he that shall collect all the Moral Rules of the Philosophers and compare them with those contained in the New Testament will find them to come short of the Morality delivered by our Saviour and taught by his Apostles A College made up for the most part of ignorant but inspired Fishermen Though yet if any one should think that out of the sayings of the Wise Heathens before our Saviour's time there might be a Collection made of all those Rules of Morality which are to be found in the Christian Religion Yet this would not at all hinder but that the World nevertheless stood as much in need of our Saviour and the Morality delivered by him Let it be granted though not true that all the Moral Precepts of the Gospel were known by some Body or other amongst Mankind before But where or how or of what use is not considered Suppose they may be picked up here and there Some from Solon and Bias in Greece Others from Tully in Italy And to compleat the Work let Confutius as far as China be consulted And Anacarsis the Scythian contribute his share What will all this do to give the World a compleat morality That may be to Mankind the unquestionable Rule of Life and Manners I will not here urge the impossibility of collecting from men so far distant from one another in time and place and languages I will suppose there was a Stobeus in those times who had gathered the Moral sayings from all the Sages of the World What would this amount to towards being a steady Rule A certain transcript of a Law that we are under Did the saying of Aristippus or Confutius give it an Authority Was Zeno a Lawgiver to Mankind If not what he or any other Philosopher delivered was but a saying of his Mankind might hearken to it or reject it as they pleased Or as it suited their interest passions principles or humours They were under no Obligation The Opinion of this or that Philosopher was of no Authority And if it were you must take all he said under the same Character All his dictates must go for Law certain and true Or none of them And then If you will take any of the Moral sayings of Epicurus many whereof Seneca quotes with esteem and approbation for Precepts of the Law of Nature You must take all the rest of his Doctrine for such too Or else his Authority ceases And so no more is to be received from him or any of the Sages of old for parts of the Law of Nature as carrying with it an obligation to be obeyed but what they prove to be so But such a Body of Ethicks proved to be the Law of Nature from principles of Reason and reaching all the Duties of Life I think no body will say the World had before our Saviour's time 'T is not enough that there were up and down scattered sayings of wise Men conformable to right Reason The Law of Nature was the Law of Convenience too And 't is no wonder that those Men of Parts and studious of Virtue Who had occasion to think on any particular part of it should by meditation light on the right even from the observable Convenience and beauty of it Without making out its obligation from the true Principles of the Law of Nature and foundations of Morality But these incoherent apohtegms of Philosophers and wise Men however excellent in themselves and well intended by them could never make a Morality whereof the World could be convinced And with certainty depend on Whatsoever should thus be universally useful as a standard to which Men should conform their Manners must have its Authority either from Reason or Revelation 'T is not every Writer of Morals or Compiler of it from others that can thereby be erected into a Law-giver to Mankind and a dictator of Rules which are therefore valid because they are to be found in his Books under the Authority of this or that Philosopher He that any one will pretend to set up in this kind and have his Rules pass for authentique directions must shew that either he builds his Doctrine upon Principles of Reason self-evident in themselves or that he deduces all the parts of it from thence by clear and evident demonstration Or must shew his Commission from Heaven That he comes with Authority from God to deliver his Will and Commands to the World In the former way no body that I know before our Saviour's time ever did or went about to give us a Morality 'T is true there is a Law of Nature But who is there that ever did or undertook to give it us all entire as a Law No more nor no less than what was contained in and had the obligation of that Law Who ever made out all the parts of it Put them together And shewed the World their obligation Where was there any such Code that Mankind might have recourse to as their unerring Rule before our Saviour's time If there was not 't is plain there was need of one to give us such a Morality Such a Law which might be the sure guide of those who had a desire to go right And if they had a mind need not mistake their Duty But might be certain when they had performed when failed in it Such a Law of Morality Jesus Christ hath given us in the New Testament But by the later of these ways by Revelation We have from him a full and sufficient Rule for our direction And conformable to that of Reason But the truth and obligation of its Precepts hath its force and is put past doubt to us by the evidence of his Mission He was sent by God His Miracles shew it And the Authority of God in his Precepts cannot be questioned Here Morality has a sure Standard that Revelation vouches and Reason cannot gainsay nor question but both together witness to come from God the great Law-maker And such an one as this out of the New Testament I think the World never had nor can any one say is any where else to be found Let me ask any one who is forward to
especially if repeated over and over again in different places and expressions will be past Doubt and Controversie I shall pass by all that is said by St. Iohn Baptist or any other before our Saviour's entry upon his Ministry and Publick Promulgation of the Laws of his Kingdom He began his Preaching with a Command to Repent As St. Matt. tells us IV. 17. From that time Iesus began to preach saying Repent for the kingdom of heaven is at hand And Luke V. 32. he tells the Scribes and Pharisees I came not to call the righteous Those who were truly so needed no help they had a right to the Tree of Life but sinners to Repentance In this Sermon as he calls it in the Mount Luke VI. and Matt. V c. He commands they should be exemplary in Good Works Let your light so shine amongst men that they may see your good works and glorify your Father which is in Heaven Matt. V. 15. And that they might know what he came for and what he expected of them he tells them v. 17-20 Think not that I am come to dissolve or loosen the Law or the Prophets I am not come to dissolve or loosen but to make it full or compleat By giving it you in its true and strict-sense Here we see he confirms and at once reinforces all the Moral Precepts in the Old Testament For verily I say to you Till Heaven and Earth pass one jot or one tittle shall in no wise pass from the Law till all be done Whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called the least i. e. as it is interpreted Shall not be at all in the Kingdom of Heaven V. 21. I say unto you That except your Righteousness i. e. your Performance of the Eternal Law of right shall exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven And then he goes on to make good what he said v. 17. viz. That he was come to compleat the Law viz. By giving its full and clear sense free from the corrupt and loosning glosses of the Scribes and Pharisees v. 22-26 He tells them That not only Murder but causeless Anger and so much as words of Contempt were forbidden He Commands them to be reconciled and kind towards their Adversaires And that upon Pain of Condemnation In the following part of his Sermon which is to be read Luke VI. and more at large Matt. V VI VII He not only forbids actual Uncleanness but all irregular desires upon pain of Hell-fire Causless Divorces Swearing in Conversation as well as Forswearing in Judgment Revenge Retaliation Ostentation of Charity of Devotion and of Fasting Repetitions in Prayer Covetousness Worldly Care Censoriousness And on the other side Commands Loving our Enemies Doing good to those that Hate us Blessing those that Curse us Praying for those that despightfully use us Patience and Meekness under Injuries Forgiveness Liberality Compassion And closes all his particular injunctions with this general Golden Rule Matt. VII 12. All things whatsoever ye would have that Men should do to you do ye even so to them For this is the Law and the Prophets And to shew how much he is in earnest and expects Obedience to these Laws He tells them Luke VI. 35. That if they obey Great shall be their REWARD they shall be called The Sons of the Highest And to all this in the Conclusion he adds this Solemn Sanction Why call ye me Lord Lord and do not the things that I say 'T is in vain for you to take me for the Messiah your King unless you obey me Not every one who calls me Lord Lord shall enter into the Kingdom of Heaven or be Sons of God But he that does the Will of my Father which is in Heaven To such Disobedient Subjects though they have Prophesied and done Miracles in my Name I shall say at the day of Judgment Depart from me ye workers of Iniquity I know you not When Matt. XII he was told That his Mother and Brethren sought to speak with him v. 49. Stretching out his hands to his Disciples he said Be hold my Mother and my Brethren For whosoever shall do the Will of my Father who is in Heaven he is my Brother and Sister and Mother They could not be Children of the Adoption and fellow Heirs with him of Eternal Life who did not do the Will of his Heavenly Father Matt. XV. and Mark VI. The Pharisees finding fault that his Disciples eat with unclean hands he makes this Declaration to his Apostles Do ye not perceive that whatsoever from without entreth into a man cannot defile him because it enters not into his Heart but his Belly That which cometh out of the Man that defileth the Man For from within out of the Heart of Men proceed evil Thoughts Adulteries Fornicati-Murders Thefts false Witnesses Covetousness Wickedness Deceit Laciviousness an evil Eye Blasphemy Pride Foolishness All these ill things come from within and defile a Man He commands Self-denial and the exposing our selves to Suffering and Danger rather than to deny or disown him And this upon pain of loosing our Souls which are of more worth than all the World This we may read Matt. XVI 24-27 and the parallel places Matt. VIII and Luke IX The Apostles disputing amongst them who should be greatest in the Kingdom of the Messiah Matt. XVIII 1. He thus determines the Controversy Mark IX 35. If any one will be first let him be last of all and Servant of all And setting a Child before them adds Matt. XVIII 3. Verily I say unto you Vnless ye turn and become as Children ye shall not enter into the Kingdom of Heaven Mat. XVIII 15. If thy Brother shall trespass against thee go and tell him his fault between thee and him alone If he shall hear thee thou hast gained thy Brother But if he will not hear thee then take with thee one or two more that in the mouth of two or three Witnesses every word may be established And if he shall neglect to hear them tell it to the Church But if he neglect to hear the Church let him be unto thee as an Heathen and Publican V. 21. Peter said Lord how often shall my Brother sin against me and I forgive him Till seven times Iesus said unto him I say not unto thee till seven times but until seventy times seven And then ends the Parable of the Servant who being himself forgiven was rigorous to his Fellow-Servant with these words v. 34. And his Lord was worth and delivered him to the Tormentors till he should pay all that was due unto him So likewise shall my Heavenly Father do also unto you if you from your hearts forgive not every one his Brother their Trespasses Luke X25 To the Lawyer asking him What shall I do to inherit Eternal Life He said What is written in the Law How readest thou
new clad as I may so say with a true Repentance and Amendment of Life Nor adorned with those Vertues which the Apostle Col. III. requires to be put on 3. Those who were invited did come and had on the Wedding-Garment i.e. Heard the Gospel believed Iesus to be the Messiah and sincerely obeyed his Laws These three sorts are plainly designed here whereof the last only were the Blessed who were to enjoy the Kingdom prepared for them Mat. XXIII Be not ye called Rabbi For one is your Master even the Messiah and ye all are Brethren And call no man your Father upon the Earth For one is your Father which is in Heaven Neither be ye called Masters For one is your Master even the Messiah But he that is greatest amongst you shall be your Servant And whosoever shall exalt himself shall be abased And he that shall humble himself shall be exalted Luke XXI 34. Take beed to your selves lest your hearts be at any time over-charged with surfeiting and drunkenness and cares of this life Luke XXII 25. He said unto them The Kings of the Gentiles exercise Lordship over them And they that exercise Authority upon them are called Benefactors But ye shall not be so But he that is greatest amongst you let him be as the younger And he that is chief as he that doth serve John XIII 34. A new Commandment I give unto you That ye love one another As I have loved you that ye also love one another By this shall all men know that ye are my Disciples if ye love one another This Command of loving one another is repeated again Chap. XV. 12. 17. John XIV 15. If ye love me keep my Commandments V. 21. He that hath my Commandments and keepeth them he it is that loveth me And he that loveth me shall be loved of my Father and I will love him and manifest my self to him V. 23. If a man loveth me he will keep my words V. 24. He that loveth me not keepeth not my sayings John XV. 8. In this is my Father glorified that ye bear much fruit so shall ye be my Disciples V. 14. Ye are my Friends if ye do whatsoever I command you Thus we see our Saviour not only confirmed the Moral Law and clearing it from the corrupt glosses of the Scribes and Pharisees shewed the strictness as well as obligation of its Injunctions But moreover upon occasion requires the Obedience of his Disciples to several of the Commands he afresh lays upon them With the enforcement of unspeakable Rewards and Punishments in another World according to their Obedience or Disobedience There is not I think any of the Duties of Morality which he has not some where or other by himself and his Apostles inculcated over and over again to his Followers in express terms And is it for nothing that he is so instant with them to bring forth Fruit Does He their King Command and is it an indifferent thing Or will their Happiness or Misery not at all depend upon it whether they obey or no They were required to believe him to be the Messiah Which Faith is of Grace promised to be reckoned to them for the compleating of their Righteousness wherein it was defective But Righteousness or Obedience to the Law of God was their great business Which if they could have attained by their own Performances there would have been no need of this Gracious Allowance in Reward of their Faith But Eternal Life after the Resurrection had been their due by a former Covenant even that of Works the Rule whereof was never abolished though the Rigour were abated The Duties enjoyned in it were Duties still Their Obligations had never ceased nor a wilful neglect of them was ever dispensed with But their past Transgressions were pardoned to those who received Iesus the promised Messiah for their King And their future slips covered if renouncing their former Iniquities they entred into his Kingdom and continued his Subjects with a steady Resolution and Endeavour to obey his Laws This Righteousness therefore a compleat Obedience and freedom from Sin are still sincerely to be endeavoured after And 't is no where promised That those who persist in a wilful Disobedience to his Laws shall be received into the eternal bliss of his Kingdom how much soever they believe in him A sincere Obedience how can any one doubt to be or scruple to call a Condition of the New Covenant as well as faith Whoever read our Saviour's Sermon in the Mount to omit all the rest Can any thing be more express than these words of our Lord Mat. VI. 14. If you forgive Men their Trespasses your Heavenly Father will also forgive you But if ye forgive not Men their Trespasses neither will your Father forgive your Trespasses And Ioh. XIII 17. If ye know these things happy are ye if ye do them This is so indispensible a Condition of the New Covenant that believing without it will not do nor be accepted If our Saviour knew the Terms on which he would admit Men into Life Why call ye me Lord Lord says he Luke VI. 46. and do not the things which I say It is not enough to believe him to be the Messiah the Lord without obeying him For that these he speaks to here were Believers is evident from the parallel place Matt. VII 21-23 where it is thus Recorded Not every one who says Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven No Rebels or Refractory Disobedient shall be admitted there though they have so far believed in Jesus as to be able to do Miracles in his Name As is plain out of the following words Many will say to me in that day Have we not Prophesied in thy Name and in thy Name have cast out Devils and in thy Name have done many wonderful Works And then will I profess unto them I never knew you depart from me ye workers of iniquity This part of the New Covenant the Apostles also in their Preaching the Gospel of the Messiah ordinarily joined with the Doctrine of Faith St. Peter in his first Sermon Acts II. when they were pricked in heart and asked What shall we do says v. 38. REPENT and be Baptized every one of you in the Name of Iesus Christ for the Remission of Sins The same he says to them again in his next Speech Acts IV. 26. Vnto you first God having raised up his Son Iesus sent him to bless you How was this done IN TVRNING AWAY EVERY ONE FROM YOVR INIQVITIES The same Doctrine they Preach to the High Priest and Rulers Acts V. 30. The God of our Fathers raised up Iesus whom ye slew and hanged on a Tree Him hath God Exalted with his right hand to be a Prince and a Saviour for to give REPENTANCE to Israel and Forgiveness of Sins And we are witnesses of these things and so is also the Holy Ghost whom God
hath given to them that obey him Acts XVII 30. Paul tells the Athenians That now under the Gospel God commandeth all Men every where to REPENT Acts XX. 21. St. Paul in his last Conference with the Elders of Ephesus professes to have taught them the whole Doctrine necessary to Salvation I have says he kept back nothing that was profitable unto you But have shewed you and have taught you publickly and from house to house Testifying both to the Iews and to the Greeks And then gives an account what his Preaching had been viz. REPENTANCE towards God and Faith towards our Lord Iesus the Messiah This was the Sum and Substance of the Gospel which St. Paul Preached and was all that he knew necessary to Salvation viz. Repentance and believing Iesus to be the Messiah And so takes his last farewel of them whom he should never see again v. 32. in these words And now Brethren I commend you to God and to the word of his Grace which is able to build you up and to give you an inheritance among all them that are sanctified There is an Inheritance conveyed by the Word and Covenant of Grace but it is only to those who are Sanctified Acts. XXIV 24. When Felix sent for Paul that he and his Wife Drusilla might hear him concerning the Faith in Christ Paul reasoned of Righteousness or Justice and Temperance the Duties we owe to others and to our selves and of the Judgment to come Till he made Felix to tremble Whereby it appears that Temperance and Iustice were Fundamental parts of the Religion that Paul professed and were contained in the Faith which he Preached And if we find the Duties of the Moral Law not pressed by him every where We must remember That most of his Sermons left upon Record were Preached in their Synagogues to the Jews who acknowledged their Obedience due to all the Precepts of the Law And would have taken it amiss to have been suspected not to have been more Zealous for the Law than he And therefore it was with reason that his Discourses were directed chiefly to what they yet wanted and were averse to the knowledge and imbracing of Jesus their promised Messiah But what his Preaching generally was if we will believe him himself we may see Acts XXVI Where giving an Account to King Agrippa of his Life and Doctrine he tells him v. 20. I shewed unto them of Damascus and at Ierusalem and throughout all the Coasts of Iudea and then to the Gentiles that they should repent and turn to God and do works meet for Repentance Thus we see by the Preaching of our Saviour and his Apostles that he required of those who believed him to be the Messiah and received him for their Lord and Deliverer that they should live by his Laws And that though in consideration of their becoming his Subjects by Faith in him whereby they believed and took him to be the Messiah their former Sins should be forgiven Yet he would own none to be his nor receive them as true denizons of the New Ierusalem into the inheritance of Eternal Life but leave them to the Condemnation of the Unrighteous who renounced not their former Miscarriages and lived in a sincere Obedience to his Commands What he expects from his Followers he has sufficiently declared as a Legislator And that they may not be deceived by mistaking the Doctrine of Faith Grace Free-Grace and the Pardon and Forgiveness of Sins and Salvation by him which was the great End of his Coming He more than once declares to them For what omissions and miscarriages he shall Judge and Condemn to Death even those who have owned him and done Miracles in his Name when he comes at last to render to every one according to what he hath DONE in the Flesh Sitting upon his Great and Glorious Tribunal at the end of the World The first place where we find our Saviour to have mentioned the day of Judgment is Ioh. V. 28 29. in these words The hour is coming in which all that are in their Graves shall hear his i. e. the Son of God's Voice and shall come forth They that have DONE GOOD unto the Resurrection of Life And they that have DONE EVIL unto the Resurrection of Damnation That which puts the distinction if we will believe our Saviour is the having done good or evil And he gives a reason of the necessity of his Judging or Condemning those who have done Evil in the following words v. 30. I can of my own self do nothing As I hear I judge And my Iudgment is just Because I seek not my own Will but the Will of my Father who hath sent me He could not judge of himself He had but a delegated Power of Judging from the Father whose Will he obeyed in it and who was of purer Eyes than to admit any unjust Person into the Kingdom of Heaven Matt. VII 22 23. Speaking again of that day he tells what his Sentence will be depart from me ye WORKERS of Iniquity Faith in the Penitent and Sincerely Obedient supplies the defect of their Performances and so by Grace they are made Just. But we may observe None are Sentenced or Punished for Unbelief but only for their Misdeeds They are Workers of Iniquity on whom the Sentence is Pronounced Matt. XIII 14. At the end of the World the Son of Man shall send forth his Angels And they shall gather out of his Kingdom all Scandals and them which DO INIQVITY And cast them into a Furnace of Fire There shall be wailing and gnashing of Teeth And again v. 49. The Angels shall sever the WICKED from among the IVST and shall cast them into the Furnace of Fire Matt. XVI 24. For the Son of Man shall come in the Glory of his Father with his Angels And then be shall Reward every Man according to his WORKS Luke XIII 26. Then shall ye begin to say We have eaten and drunk in thy Presence and thou hast taught in our Streets But he shall say I tell you I know you not Depart from me ye WORKERS of Iniquity Matt. XXV 21-26 When the Son of Man shall come in his Glory and before him shall be gathered all Nations He shall set the Sheep on his right hand and the Goats on his Left Then shall the King say to them on his Right hand Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World For I was an hungred and ye gave me Meat 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 hungred and fed thee c. 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