that all Increase is Usury but that aâ— Usury is Increase to biting and hurting I now return to the words and from thence lay down ten Parts observable 1. That all Christ's Servants are by him ranked iâ— to two sorts Good and Faithful Wicked and Slothfâ—â— Wise and Foolish Sheep and Goats no medium 〈◊〉 middle-state 2. There is no wickedness like the wickedness Christ's own Servants Christ seems to be at a 〈◊〉 to set them forth so bad as they deserve he gives Sâ—tan's name to them 3. Slighting words to God and Christ is a charâ—cter of a wicked person 4. Slothfulness and negligence in the Lord's Service and Business is very nauseous and distastful 〈◊〉 him Jer. 48.10 there is a Curse pronounced 〈◊〉 on it 5. It is not nearness of relation to God and Christ will exempt us from being called to account herâ—â— Christ's own Servant entrusted by him lyableâ— account 6. Ironical Rebukes are a manifestation of sore displeasure from God or Christ 7. Christ takes it exceeding ill to be misunder stood and misrepresented I have shewed you how thâ— Servant misrepresented his Lord. 8. Wicked men are not true to their own Prâ—ciples this Servant doth not walk up to his own Reason If Men would walk up to their own Iâ—eâ—son it would carry them far 9. Christ's Servants ought to calculate all their Actions with an eye to their Lord 's coming Thou shouldest have put it out that at my coming I might have received mine own with Usury 10. All Christ's Servants acting as they ought to do bear a resemblance of Usurers Christ doth certainly expect Use as well as Principal of his Servants Now all these Parts are worth our handling only I must study brevity according to an Exposition therefore I shall pass most of them and only speak to the 4th Part briefly I shall speak a few words to this one Part That Slothfulness is inexpressibly distastful to God and Christ This was the sin of Laodicea Revel 3. latter end Christ is ready to spew her out of his mouth Christ could not abide an Idle Servant see Mat. 20. Why stand ye all the day idle The place forenamed Jer. 48.10 is a dreadful word God pronounceth a severe Curse against those that do the work of the Lord negligently that stood still in oppofition to zeal and motion that stand still as the word will beaâ— This evil the Spirit of God forbids Rom. 12. 〈◊〉 not slothful in business this must not be And there is good reason that slothfulness should be so distastful to God and Christ because it is not the manner of God and Christ acting to us God acts with zeal in our behalf and when the Spirit doth his office in the heart it brings forth zeal in us 2. Slothsulness is a great hinderance to the Propagation of the Gospel in the World Zeal provokes many See 2 Cor. 9.2 3. It is not like Christ it is prophesied of him Psal 69. The Zeal of thine House hath eaten me 〈◊〉 Q. But how may we know in our selves whether we are of this slothful temper A. 1. When thou hast not thy heart in God's Service but only the external part This is to have 〈◊〉 Male in the Flock according to Mal. 1. and offeâ— unto the Lord a corrupt thing v. 14. which is 〈◊〉 accursed service 2. A slothful Servant is one who is hindred from the Service of God upon small discouragement imaginary discouragements apprehensions of danger c. See Prov. 22.13 The slothful man saith There is 〈◊〉 Lion in the way I shall be slain in the streets and we have the same Prov. 26.13 a very unlikely thing yet the slothful man takes hold of this as a ground of discouragement 3. A slothful person hath no pleasure nor delighâ— nor joy in Christ's Service It is said of the Sun that he rejoyceth to run his race Psal 19. An industrious Servant takes great delight in Christ's Service it is his meat and drink to do his will This was the Spirit of Christ himself when he was on Earth 4. A slothful Servant is very confident of his own good estate See Prov. 26.16 The sluggard is wisâ—â— in his own conceit than seven men that can render a reason So was Laodicea Whereas an industrious person in Spirituals is alwayes humble 5. A slothful person acts not up to his strength and light received he will not put forth his strength I shall speak a few words to provoke persons against this sin of Slothfulness labour against this so distast ful an evil Take St. Paul's counsel Rom. 12.11 against sloth by way of prevention in nine Particulars 1. Study the weightiness of Christ's Work it is turious Work it is of eternal concernment they relate to thy Master as well as to thy self Joh. 15. God is glorified in thy fruit 2. This Work can never be done profitably not acceptably without industry The violent take the Kingdom by force Mat. 11.12 3. Consider that pains and labour in good earnest never failed in this Work Prov. 2.8 there is a sure Promise in this matter 1 Cor. 15. last 4. Consider the shortness and uncertainty of the time we have to do the Lord's Work in do it whilst it is day 5. Consider the stock and strength by which we do all is from above therefore we need not be discouraged Phil. 2.12 13. 6. No excuse in Christ's Service will serve all these excuses in this Servant will do nothing 7. Study the near approach of Christ this is the Argument Luke 12. 8. Study the great pleasure of a zealous and industrious life Labour is pleasure in Christ's ways are all Pleasures and Peace Lastly Slothfulness is not only impoverishing but undoing The Stone-wall is broken down the House falls down by it A slothful man is brother to him that is a great waster We need go no further than our Text to prove this We now proceed to the close of this Parable That remarkable passage yet to be handled is the severe sentence and judgment past by Christ upon the slothful Servant of whom we have already heard in several Circumstances 1. You have been minded of Christ's favour and respect shewed to him in trusting of him with a part of his estate 2. We have heard of his proceeding thereupon in his Master's absence his hiding and concealing his Talent from use and in provement 3. We have spoken to and you hâ—â— heard of his Master or Lord's proceedings with hiâ— as to the first Part of it His Account called for 4. 〈◊〉 Plea and Defence for himself to his Lord â—t his coâ—ing 5. We have heard of the ill resentment and dâ— like his Lord takes at his Plea which I have shewe you under several Considerations amongst which his sharp and severe Rebuke whereby this Servaâ— is silenc't his mouth is stopped and now his Lâ—â— proceeds to sentence which Sentence we have in the words vor 28 29 30. Take therefore the Tâ—lent from him and
consequence therefore St. Pauls care for the Corinthians was that he might present them to Christ he is not at rest in his thoughâ—s concerning them though they were Espoused yet afraid least Satan should occasion a breach so as not to enjoy the Marriage as in 2 Cor. 11.2 The same care he had for the Colossians 1.28 Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Secondly This Marriage day is the day of manifestation of love wooing time is a time of secret love few can take notice of that few knoweth that there is such love between them it doth not appear what love God beareth to his Spouse before nay they themselves do not many times know it therefore that day is called the day of the manifestation of the Sons of God as in Rom 8.19 For the earnest expectation of the creature waiteth for the manifestation of the Sons of God and this manifestation is promised to them that overcome as in Rev. 3.9 Shall know that I have loved thee Thirdly A day of very great honour The Apostle saith Heb. 13.4 That Marriage is honourable and if any Marriage be honourable this must be so very honourable in respect to the Spouse here is riches and honour and rule wherewith she is indowed Jesus Christ doth instate her into that glory and rule that himself hath see Revel 3.21 To him that overcometh will I grant to sit down with me in my Throne even as I overcame and am set down with my Father in his Throne Fourthly It is a day of great splendor and glory as to Ornaments she that hath lain among the Pots shall now be covered over with yellow Gold Psal 68.13 Though ye have lain among the Pots yet shall ye be as the Wings of a Dove cover'd with Silver and her feathers with yellow Gold she shall be glorious and splended in her apparel as Christ shall be see Isaiah 63.1 VVho is this that cometh from Edom with died Garments from Bozrah this that is glorious in his apparel travailing in the greatness of â—is strength I that speak in righteousness mighty to save so shall she be as in Psal 45.13 14. The Kings Daughter is all glorious within her clothing is of wrought Gold she shall be brought unto the King in raiment of Needle-works the Virgins her companions shall be brought unto thee and so likewise in Rev. 19.8 compare that with the 21.2 And I John saw the holy City New Jerusalem coming down from God out of Heaven prepared as a Bride adorned for her Husband we know wedding Cloaths are Ornamental in publick Weddings Fifthly It will be a day of publick and unspeakable joy not only within but without we know great joy with Instruments of musick attends Weddings the Prophet Jerem. 7.34 setteth out a time of joy by the voice of the Bridegroom and the Bride it is usuel in those Feasts to have great joy outward and inward as you may see in Isaiaâ— 62.5 compared with Zephaniah 3.17 The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing that this day of Christs second personal coming will be a day of great joy we may gather from our Lords words in Mathew 9.15 compared with Mark 2.19 Can the Children of the Bride-Chamber mourn as long as the Bridegroom is with them No it is improper see John 16.22 And ye now therefore have sorrow but I will see you again and your heart shall rejoyce and your joy shall no man take from you So in Revel 19.7 Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his Wife hath made her self ready Sixthly It shall put a compleat universal and perpetual end to all sorrow this day occasions a compleat deliverance from sorrow all tears shall be wiped away from all faces see Isaiah 35.10 And the ransomed of the Lord shall return and come to to Sion with Songs and everlasting joy upon their heads they shall obtain joy and gladness and sorrow and sighing shall flee away compare that with Isaiah 51.11 also 65.19 And I will rejoyce in Jerusalem and joy in my people and the voice of weeping shall be no more heard in her nor the voice of crying all sorrow shall flee away These are the Priviledges attending this Bridegrooms coming Quest But who may wait comfortably for this day with good hope I answer in six particulars First Those that know and are acquainted with Jesus Christ it is altogether necessary that those that expect Marriage one from another are acquainted and intimately acquainted with each other if thou dost not know Christ it is in vain to expect Marriage to him for his coming will be to thee as before to know Christ is a matter of great concernment See John 17.3 And this is life eternal to know thee the only true God and Jesus Christ whom thou hast sent It is life eternal to know him to know his Name his Nature his Estate his Glory and Dignity that he is the Son of God Secondly Such as are satisfied in the love of Christ may thus expect him with comfort it is necessary that thou knowest that he loves thee in order to this Marriage and not only that he loves thee but that thou lovest him and indeed it is a sure way to know that Christ loveth us if we love him as in Pro. 8.17 I love them that love me and those that seek me early shall find me This was also eminent in the Church Cant. 2.4 He brought me to the Banquetting house and his banner over me was love she seeth his Bed or Chariot paved with love as in Can. 3.10 He made the Pillars thereof of Silver the bottom thereof of Gold the covering of it of Purple the midst thereof being paved with love for the Daughters of Jerusalem and in Cant. 7.10 She concludeth that she is her beloved's and that his desire is towards her this she is sensible of this she feeds upon that her beloved I veth her this St. John is sensible of 1 John 4.19 We love him because he loved us first Thirdly Those who may expect Christ with comfort must be such as are sure to him such as are Espoused to Christ as in 2 Cor. 11 2. For I have Espoused you to one husband that I may present you as a chast Virgin to Christ thou canst remember a time when Christ and thou were made sure as I may so call it a Match concluded I am my beloved and he is mine and each member can say the same Marriage is but a publick Solemnizing what before was more privately agreed It is said of Joseph the supposed Father of Christ that they were Espoused before Marriage as in Math. 1.8 They were Espoused before they came together and we know
thâ— Night as in 1 Thess 5.2 For your seives knnâ— perfectly that the day of the Lord so cometh as 〈◊〉 Tâ—ief in the Night so in 2 Pet. 3.10 But the dâ—â— of the Lord will come as a Thief in the Night 〈◊〉 the which the Heavens shall pass away with a greâ—â— noise and the clements shall melt with forvent heaâ— the earth also and the works that are therein shall 〈◊〉 burnt up the middle of the Night is a sad time 〈◊〉 be dâ—sturbed it was an argument sufficient to hinder the mans rising to supply his Friend with Loaves Luk. 11.7 it was Midnight so that Christs coming at Midnight implies three things First He cometh when Persons least look for him the Virgins did not look for Christ at that season and yet Christ chuseth that time to come in as is plain from Math. 24.43 But know this that if the good man of the House had known in what watch the Thief would come he would have watched and would not have suffered his House to be broken up Therefore be you ready for in such an hour as you think not the Son of man cometh so likewise in Luk. 12.4 you have the same words Be ye therefore ready also for the Son of Man cometh in an hour that ye think not also in Mark 13.33 Take ye heed Watch and pray for ye know not when the time is it is foretold to be in such a juncture of time as you may further read in 1 Thess 5.3 For when they shall say peace and safety then suddain destruction cometh upon them as Travail upon a Woman with Child and they shall not escape Secondly When Christ is said to come at Midnight it implies a very dark time as to a Vision Micah 3.6 Therefore Night shall be upon you that ye shall not have a Vision and it shall be dark unto you that ye shall not divine and the Sun shall go down over the Prophets and the day shall be dark over them Thirdly A troublesome time a time of great distress and dark dispensations as in Amos 8.9 And it shall come to pass in that day saith the Lord God that I will cause the Sun to go down at Noon-day and I will darken the earth in the clear daâ— and further in Luk. 21.25 26 27. And there shall be signs in the Sun and in the Moon and in the Stars and upon the earth destress of Nations with perplexity the Sea and the â—avâ—s roaring Mens hearts failing them for fear and for looking after those things which are coming on the earth for the powers of Heaven shalâ— be shaken And then shall they sâ—e the Son of Man coming in a Cloud with power and great glory Is iâ— true then that Christ thus cometh what may be the Use of this Doctrin Use Then give not way to spiritual sleep though in the Night nay though Midnight forasmuch as Christ may come in that hour we know not whether he may come at Midnight cock-crowing or dawning of the day it is natural for Persons to sleep in the Night one would think but in this sense we must have a care of giving way to this sleep though in the Night Christ was offended at his Disciples that they were asleep though in the Night at that time when he was to be betrayed see Math. 26.42 And he came and found them asleep again for their eyes were heavy The Second Use Oh what a dreadful time will that be to wicked men Enemies to Christ considered with this circumstance of time Condemned persons amongst us have a Bell rung at midnight the night before Execution and how sad and amazing is this to those concerned alarms of War or fire is dreadful in the night especially at midnight remember Christs coming is at midnight The Third thing to be spoken unto is the relation that Christ appropriates to himself and that is a Bridegroom the Bridegroom cometh not now the Lord cometh though that is true I shall but touch this head because I have spoken to it before yet I will speak a few words with respect to himself First he cometh transcendently glorious in his apparel Bridegrooms used to be adorned as in Isaiah 62.10 I will greatly rejoyce in the Lord my Soul shall be joyful in my God for he hath cloathed me with the Garments of Salvation he hath covered me with the robe of righteousness as a bridegroom decketh himself with ornaments and as a Bride adorneth her self with Jewels Secondly Even as a Bridegroom he cometh with his heart and face filled with tender affections and conjugal love with arms open to receive his dearest spouse Thirdly He cometh with his heart and face filled with wrath and revenge to those that have been her Enemiâ—â— who have wronged her in his absence see that Eminent place Isaiah 34.8 For it is the day of the Lords vengeance and the year of recompâ—nce for the controversie of Sion Also Zech. 2.8 For thus saith the â—â—â—d of Hosts After the Glory hath he sent me unto the Nations which spoâ—leâ— you for he that touâ—heth you toucheth the apple of his eye this he will do because those that touch his spouse touch the applâ— of his eye Vse What may we gather from hence that Christ in his second coming thus cometh as a Bridegroom to his Saints and people First Then the spouse of Christ hath no cause to be afraid of Christs second coming the true spouse of Christ may say of him in his appearance as the Isaiah 25.9 And it shall be said in that day loe this is our God we have waited for him and he will save us this is the Lord we have waited for him we will be glad and rejoyce in his Salvation From this ground it ariseth that the Primitive Saints are so desirously waiting for Christ as in 1 Cor. 1.7 So that ye came behind in no gift waiting for the coming of our Lord Jesus Christ Also 1 Thess 1.10 And to wait for his Son from Heaven whom he raised from the dead even Jesus who delivereth us from the wrath 〈◊〉 come So Rev. 22.20 He which testifieth theâ— things saith Surely I come quickly Amen even 〈◊〉 come Lord Jesus And farther the Spouse in the Canticles prayeth earnestly for it as you may see iâ— Solomons Song 8.14 Make hast my beloved aâ—â— be thou like to a Roe or to a young Hart upon the Mountains of Spices The Second Vse To those who are interesteâ— in Christ upon certain grounds thus as a Bridegroom let them be found praying for his coming though aâ— midnight good news is welcome at midnight 〈◊〉 dear Friend is welcome at midnight when an Enemy is unwelcome at midday A woman that hath a good and loving Husband who hath been gon a long Voyage for her good to make provision for her she will be glad to arise at midnight to let him in aâ— this is true in Christ his death his going away as well as his return is for
it may bring forth more Fruit. This I have toucht upon before Part. 5. Jesus Christ is pleased even to delight in an industrious improving Soul Jesus Christ is herein like a frugal man in the world he loves to see his tenants and Servants thrive under him The Spirit of Paul was the same that dwelt in Christ when he was glad and rejoiced in the Thessalonians increase in Spirituals 2 Thess 1.3 That their faith groweth and their charity aboundeth This is that which the Spirit of God takes notice of in the Church of Thiatira Rev. 2 Thy last works are more than thy first And from whence doth this arise in God and Christ not because our profiting is to his own profit no we can add nothing to his glory but the love of God to his creature is such that he would have us bring forth fruit that might abound to our own account admire the goodness and dear love of Christ to his Servants Part. 6. Faithfulness and industry are in Christ's account the same thing and sloathfulness and wickedness are the same He that improves his Talents doth bear the appellation of Good and Faithful Servant We are now upon the industrious Servant he had traded to advantage and he is Faithful Faithfulness is a proper qualification in a Servant that he be found faithful is required in a Steward 1 Cor. 4.2 that is that he makes a distribution to each according to their several needs Luke 12.42 He is a Faithful Steward that gives them meat in due season Use A sloathful Servant of Christ can never be reckoned faithful Sloathfulness is no such small sin as some take it to be there is a curse pronounced by God against a sloathful person Jer. 48. that doth the work or business of the Lord negligently A faithful Servant hath these three properties First He is diligent in his business in which he is intrusted Secondly he aims and designes his Masters profit in all he does Thirdly he stands up for his Masters Name and Credit in what he does A good and faithful Servant answers to all these Part. 7. Christ's usual way is to try his Servants with a little first All that he intrusts his Servants in this world though never so large intrustments are but small and few things in comparison of what they shall be trusted with hereafter there are true riches to commit to his faithful Servants Luke 16.10 11 12. The intrustments here are called the least things and he that is unfaithful in these least shall not be intrusted with much O then Consider that thy future intrustment depends upon thy present improvement of what thou hast committed to thee whether it be Wisdom Riches or any other Gift thou hast those Gifts only for a tryal and thou art now only in the Tryal thou must be tryed before thou be trusted more Part. 8. Is the Use of this Be assured that the well-improvement of a little shall certainly bring in abundance To him that hath shall be given he shall have abundance as we have it Mat. 25.29 we have a double shall to confirm the truth of this Part. 9. Jesus Christ rewards his faithful Servants with Rule and Government Be thou over ten Cities And that this is properly and really to be taken is plentifully proved from other Scriptures Dan. 7.27 The Kingdom under the whole Heavens shall be given to the people of the Saints of the most high And in several other Scriptures But I shall meet with this more fully afterwards This reward is a very great reward in Christ's esteem sufficient to requite his Servants for all their saithfulness and industry Part. 10. The state will be a state of very great Joy called here the Master's Joy a state of unspeakable joy Sometimes this state of Joy comprehends all good as sorrow comprehends all evil See an eminent place to this purpose Isa 35.10 And the ransomed of the Lord shall return and come to Zion with songs and everlasting Joy upon their heads they shall obtain in and gladness and sorrow and sighings shall flee away This I have according to my promise only touched these ten Parts and so I have done with the 20 21 22 23. verses We now proceed to the 24th verse and it is altogether necessary that we do at once cast our eye upon these seven verses 24 25 26 27 28 29 30 at once because they all together make up the whole proceeding of Christ with the sloathful Servant 24. Then he which had received the one Talent came and said Lord I knew thee that thou art aâ— hard man reaping where thou hast not sown and gathering where thou hast not strawed 25. And I was afraid and went and â—id thy Talent in the Earth lo there thou hast that is thine 26. His Lord answered and said unto him Thou wicked and sloathful Servant thou knowest that I reap where I sowed not and gathered where I strawed not 27. Thou oughtest therefore to have put thy money to the exchangers and then at my coming I should have received mine own with usury 28. Take therefore the Talent from him and give it unto him which hath ten Talents 29. For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath 30. And cast ye the unprofitable Servant into utter darkness there shall be weeping and gnashing of teeth That which remains to be handled as to the winding up of this second Parable is that remarkable passage relating to the sloathful and unprofitable Servant which was him who had received the one Talent a relation of whom we have contained in these â— verses the whole whereof divides it self into three Parts First the Servant's Answer Plea and Defence Secondly the Lord's ill-resentment and dissatisfaction thereat Thirdly his proceeding thereupon Now for order's Sake I shall speak to these heads distinctly and First the Servant's Answer Plea and Defence An Answer I call it because it must be implyed that his Lord in his reckoning with him propounds a double Question First What hast thou received Secondly What improvement hast thou made This first Part contains verse 24.25 in which verses we have his Confession and Concision with his Lord that he had received one Talent Secondly We have him as formerly acknowledging that he had made no improvement and he seems to six the foot and foundation of his non-improvement upon his Lord namely his Lord's austerity and severity the fence and knowledg whereof begat fear in him which fear disinabled him bound up his hands took away his heart hindred his industry and in short all the whole fault of his miscarrying in this affair is wholly laid upon his Lord even as our father Adam at first did Gen. 3. And all this evil is founded upon a mistake of the nature and Justice of his Lord as first he chargeth his Lord with hardness or austerity according to
the paralel place Luke 19.20 For I feared thee because thou wert an austere Man Secondly he chargeth his Lord with unreasonableness and exaction like Pharaoh who required bricks and gave no straw So ver 21. Thou takest up that thou layest not down and reapest that thou didst not Sow or gatheredst where thou hast not strawed and this charge he doth not exhibit as by report or hear-say but upon sure and certain knowledg I knew thee that thou wert a hard man 3. We find him not only charging his Lord but Justifying himself and that by a threefold Circumstance First I do not slight or cast away thy Talent but I had an esteem for thy Talent and I laid it up accordingly I wrapt it up safe in a napkin Secondly I had a care oâ— it that it should not be lost or stoln I digged a hole in the earth and laid it up safe I did not cast it carelesly away And Thirdly This I did not for my own profit or advantage but for thine that I might keep it and render it whole to thee as the owner See the words loe or behold there is thine own acce behold or take notice he makes proclamation As if he should say I care not who sees my proceedings they are so righteous I give thee that which is thine own what canst thou desire more I have not lost or imbezelled it away there it is Before I proceed to the Observations I shall speak a few words by way of explication of some words and passages in the Text as First how comes this Servant to assume this considence and freedom of Speech Secondly How comes this Servant to understand this austerity and severity or what doth he intend by it Thirdly I shall speak a few words as to the falsity and untruth of this charge Fourthly What is this fear that surprized this Servant Fifthly What is to be understood by his hiding his Talent in the earth Sixtly How came he by this knowledg that he can say here he knew A few words to each of these and that briefly and so I shall proceed to the Observations How comes it to pass that this Wicked and sloathful Servant doth assume such boldness and Confidence in the presence of his Lord cloathed with such dominion and majesty doth it not seem to cross many other Scriptures which speak of fear and shame to be upon such Isa 33.14 The sinners in Zion shall be afraid fearfulness shall surprize the hypocrite Mat. 22. who at one question demanded by Christ is struck speechless And doth not Paul Rom. 3. tell us with respect to this day that every mouth shall be stopt here seems to be the contrary this Hypocrite is bold and his mouth open Yet notwithstanding these Scriptures other Scriptures are plain that bad persons and hypocrites shall plead with Christ in that day and not only plead but plead hard and stifly so that Christ cakes some pains to shake them off as Mat. 7. Luke 13. Therefore to reconcile these Scriptures I understand there are 2 sorts of Hypocrites one sort who are gross Hypocrites that are so by a design a prophane person in Saints apparel that knows he is so only he is designed to be thought otherwise Secondly There is another sort of Hypocrites who as Caryl on Job 34.30 calls them are simple or sincere hypocrites who do not design to deceive but are deceived themselves and think their state good And such a sort must be understood in this Chapter and also Luke 13. Mat. 7. who did not distrust their own state but thought their state to be good enough Of such a sort of persons Paul speaks Gal. 6.3 If any man think himself to be something when he is nothing he supposeh such there are who in their own thoughts be right There are self-deceivers which James speaks of Chap. 1.22 and they are such who trust to their being hearers of the Word only Now such as these thinking well of themselves no wonder if they be bold there are some persons that in the day of Christ shall suffer great disappointment contrary to their expectations so that not all Hypocrites shall be afraid though the generality shall And those we read of in Mat. 22.42 43 c. that were speechless at Christ's asking a question doth not take off but that some may answer as in our Text. Secondly I Answer At last those Scriptures also will be fulfilled there will be cause of Fear and Consternation also when they are cast at the bar of Christ and then all such shall be speechless and every mouth stopped and this will be the state of this Servant in our Text when he seeth his pleas prove ineffectual But from what here hath been spoken may some demand Is it possible for a person to be a hypocrite and himself not know it how shall I then know what my state is I Answer It is true that you may be deceived in your selves must be taken for granted from the many Cautions and Counsels given against self-deceit and Counsel to examine our selves our own selves 2 Cor. 13. But to know thy state to be good and free from hypocrisie inquire after these qualifications which are infallible marks of Sincerity 1. Dost thou make Conscience of the most secret Sins and Evils to avoid them even vain thoughts 2. Dost thou make Conscience of the most Secret Duties to do them Secret Prayer Secret Alms and such-like I only leave this brief touch here because it is handled before But Secondly What doth this Servant intend by his Lords being austere or hard according to Luke 19. and no-where else used in the Scriptures throughout Answer It signifyeth a severe cruel sowre as we call it cruel miserable man in opposition to tenderness mildness gentleness freeness mercifulness Justice and equity But is this charge true or false I Answer It is utterly false from a four-fold testimony 1. The Testimony of God himself 2ly From the Testimony and Experience of the People of God in all ages 3dly From the works and ways of God and Christ in all ages the contrary appeareth 4thly This very Servant implicitly sets forth the contrary First This Charge is false from the Lord 's own Testimony who cannot lye nor needs not Care for any man See the publication of his Name which agrees with his Nature Mercifulness and Graciousness and Goodness is a great part of his Name and Nature and Jesus Christ in whom the God-head dwelt bodily was not the Contrary harsh and cruel The tenderness of God exceeds the tenderness of a Mother to her sucking child Isa 49. Math. 18. from 11 to 33. what a quite contrary nature is in Christ I forgave thee all thy debt assoon as desired Secondly See what God's Servants in all ages say in Testimony to the contrary Nature of God in Christ Nehemiah 9.17 God is a God ready to pardon grâ— elâ—â—es merciful slow to anger of great kindness Seâ— the same Psal 103. from
called the Throne of God's Holiness and Glory Isa 63.15 And we reade of several Heavens 1. The Cloudy-Heavens the Air up to the Moon 2. The Planetary-Heavens where the Stars are And we reade of a third callâ—â— the Heaven of Heavens 1 King 8.27 or the third Heaven which is that Heaven St. Paul speaks of 2 〈◊〉 â— 2 there called the third Heaven Secondly We reade of another Throne pitcht in Heaven of a lower or middle Heaven or Region this we understand is spoken of Dan. 7.8 where it is said one sate like the Son of Man This Throne was shewed to John Rev. 4. about which Throne the twenty four Elders and four living ones are and the Lamb in the midst of it This Throne shall appear when the lower Heavens shall depart as a Scrowl Rev. 6. On this Throne Christ sits called the Lamb and this answers to what the Prophet Isaiah foresaw chap. 26. unto which the Lord descends out of his Place that is from his former and proper Place for the Father attends Christ to this his Throne therefore it is said of the Faithful Him will I confess before my Father and his Angels In this day when Christ is on his Throne the Prophecy of Zachary shal be fulfilled Zech. 9.14 In that day the Lord shall be seen above or over them The first of these Thrones is invisible 1 Tim. 6.16 dwelling in the Light which no man can approach unto whom no man hath seen or can see The second is the Throne unto which the Man-child is caught Rev. 12. We reade of a third Throne pitcht in Jerusalem answering to the Throne of David in Zion as is plain 2 Sam. 5.7 with 1 Chron. 11.5 Psal 2. a Prophecy of Christ Yet have I set my King upon my Holy-Hill of Zion literally understood and must make good God's Promise unto him repeated Luke 1.32 The Lord God shall give unto Him the Throne of his Father David which was prophesied Isa 24.23 He shall reign in Jerusalem in mount-Mount-Zion This removing-place by Christ to the second of these Thrones will be a heart-amazing sight see Mat. 24.30 it shall make all the Kindreds of the Earth mourn Rev. 1.7 The first of these Thrones is JEHOVAH's alone the second is the Father's and Christ's together the third shall be Christ's alone when all Judgment is committed to the Son and on this third Throne the Saints shall also sit judging the World 1 Cor. 6. Now the great Question will be which of these three Thrones is intended in our Text Herein I do only humbly offer my thoughts with submission not to imposâ— upon any I am indâ—ned to believe that the second Throne in the lower Heavens must be intended here and I offer my Reasons that do induce me so to think 1. Because this is the Throne about which the innumerable multitudes of Angels do attend according to our Text as is plain Rev. 5.11 as also chap. 7.11 all the Angels stand about this Throne 2. Because this Throne 〈◊〉 our Text is the Throne before which the Saints and Faithful must be judged and therefore not that Throne on which they shâ—ll sit with Christ to judg the World for that Christ must reside some considerable time on this Throne is plain from the work done whilst he is there namely first the Battel sought there between Michael and his Angels and the Dragon and his which we read of Rev. 12.7 2dly Whilst there raising the dead Saints 3dly Converting the Jews which will not be done till Christ is seen there at Christ's sitting there on this Throne Satan is cast down being dispossest then of his Principalities who before was Prince of the Air. 4thly Christ's Appearance and Christ's Throne are contemporary they are at the same time the Scripture makes no difference in them as St. Paul takes for granted 2 Tim. 4.1 Now this we know that his Appearance is in the Clouds first no sooner doth Christ appear but he is on his Throne so it is in our Text Then shall he sit on the Throne of his Glory But I shall wind up all with one word of Use and Comfort to the Righteous Oh admire the unspeakable blessed state of those who shall stand blameless before this Throne of his Glory there will be some preserved without fault before this Throne Jude 24 Rev. 14.5 of which sort are all the wise Virgins v. 4. they are Virgins v. 5. and in their mouth was found no guile for they are without fault before the Throne of God We now proceed to ver 32 33. And before Him shall be gathered all Nations and He shall separate them one from another as a Shepherd divideth his Sheep from the Goats and He shall set the Sheep on his right hand but the Goats on the left In these two verses we have two of those four heads propounded to be spoken unto in order to the close of this Parable First The great Convention or gathering together that shall be at this his Appearance and the one set out by a Figure All Nations Secondly The strict and exact Segregation or Division that Christ will make between them He will divide the Sheep from the Goats Now in handling these two Uses my principal work will lie in Explication and Application In my Explication I shall enquire into these six Particulars 1. Who is the Judge on this Throne because it is said here before Him 2. Who are here to be understood by all Nations 3. Whereunto shall this Gathering be 4. What is to be understood by this Separation or Division 5. Why Sheep and Goats 6. What may here be understood by right and left hand 1. The Judge here will readily be granted to bâ— the Son of Man and Son of God Jesus Christ alone we reade of none but Him in this Judgment oâ—e Context doth clearly grant it and the Apostle seems so to understand it Rom. 14.10 We must all stand before the Judgement-Seat of Christ. 2 Tim. 4. He shall judge the quick and the dead at his Appearing Christ is the alone Judge on this Throne unto whom Judgment is committed of whom John speaks Rev. 4.8 who was is and is to come which doth relate to Jesus Christ But the chief circumstance to be enquired into is Who are these All Nations From these words most have gathered that the latter end of this Chapter speaks of the General Judgment and they so take it because till of late few understood the order of the Resurrection but thought that all good and bad Saints so professing and Sinners shall rise at one and the same time not minding what St. Paul speaks 1 Cor. 15.23 or what Sr. John says Rev. 20. But to the words the Worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes Gentes here translated All Nations bear a threefold acceptation 1. Sometimes Gentiles or Greeks in opposition to Jews 2. Sometimes the same word or the word which hath affinity with it in the Hebrew is