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
but these are gone out up and doing these are gone to seek gone to meet 4. They are gone to meet Christ as a Bridegroom with some hope joy and expectation as they that have an interest in him Having thus opened the words I shall take notice of those observable Doctrines that flows from the words 1. That near to the second coming of Jesus Christ the Gospel of the kingdom is preached many shall take upon them professed friendship to him then shall there be ten Virgins even multitudes take up profession 2. The Church here on Earth doth or ought to bear a resemblance to the kingdom of Heaven to come 3. All that are waiting for Christ aright are or ought to be Virgins 4. Those only are wrightly waiting for Christ who are gone forth 5. They that go forth to meet Jesus Christ as they ought have Lamps with them 6. All those that are gone to meet and wait for Christ do go to meet him as a Bridegroom I shall give a brief hint to each of these 1. As to the great number of Professors that shall come in the latter days I have in the explication of this number ten shewed you that it is taken for a large indefinent number This was prophesied Esa 60.5 The abundance of the Sea shall be converted unto thee and the forces of the Gentiles shall come unto thee ver 8. They shall flock like Doves to the windows Christs house will be furnished with Guests Math. 22.10 Many are called Jesus Christ did foresee that the harvest would be very great Math. 9.37 But some may object was not this fulfilled in the beginning of the Gospel when there were 3000 converted at one Sermon of Peters Acts 2. I answ No First because those then converted were Jews but these prophesied of are Gentiles and Secondly this plentiful flowing in is contemporary with those signs and immediate fore-runners of Christs coming Ch. 24. Now that which shall occasion this large flowing in in that juncture of time may be these circumstances First From that great increase of light that shall break out in that Day which was prophesied of by the Prophet Daniel Chap. 12.4 Many shall run to and fro and knowledg shall be increased which doth refer to that time aâ— we may perceive by the Context We read also of an Angel coming down from Heaven by whose means the Earth is enlightned Rev. 18.1 the first fruit whereof we see in our days Secondly These may arise from the great noise of Christs second coming which shall be made more than formerly which shall awaken many and cause them to run forth The Doctrin of the latter days near Christs second coming will run much upon this Subject this was foreseen by Malachy Chap. 3 as we may also gather out of the Book of the Revelations Thirdly those dreadful and amazing dispensations of God that shall take place in the latter days when those signs spoken of Math. 24. Luk. 21. shall begin to come to pass this shall make all the Tribes of the Earth to mourn Math. 24.30 Luk. 21.25 26. Mens hearts failing at the sight hereof From hence we may be informed that we are upon the borders of the latter days we have not only seen some forerunners of Christs coming in other respects but we have in some part seen this also great numbers of persons have flowed in in these 20 years past much more than formerly So much for the first Doctrin The second is drawn from this appellation kingdom of Heaven Christ doth not inconsiderately but with good consideration so call it From whence I draw the second part That the Church of Christ here on Earth ought to bear a lively resemblance of the State of glory and that in four Circumstances 1. From their compactness the Church of Christ are imbodied together and compact we have this very word used Eph. 4.16 Speaking there of the Church saith it is compact as the Natural Body is so is this therefore called a City Ephe. 2. Fellow Citizens of the Saints so the glory to come called a City Heb. 11.1 ver 16. He hath prepared for them a City 1 Pet. 2.5 Buâ—â— up a spiritual house 2. The Church resembles the State of glory in that purity and holiness 〈◊〉 ought to be in it or members of it Plas 93.5 Holiness becometh thy house for ever the Church is as to holiness stiled Golden Candlesticks which answers to the State of Glory in which no unclean thing shall enter 3. The Church on Earth bears a meet resemblance to the State of Glory and may be called here by Christ the kingdom of Heaven because as Christ is King and Lawgiver in that kindom of Glory so Christ is King and Lawgiver to his Church James 4.12 One Lawgiver 4. As Christ will be resident in his kingdom with his Saints he shall then dwell amongst them Rev. 22.3 he â—abernacle of God is with men and he will dwell amongst them so in the Church the Lord hath promised to walk and dwell amongst them 2. Cor. 6.16 He walketh amongst the Churches under the name of Golden Candlesticks Rev. 1. Thus the Church bears a resemblance with the Kingdom of Glory and the Church is the Porch or entrance into Glory according to Acts 2. last The Lord added to tâ—e Church daily such as should be saved This consideration well weighed may serve to provoke holiness in the Church of Christ both in Ministers and members it is prophesied as to the State of the Church to come Esa 63.21 the people shall be all righteous that we are sure will be a holy time a holy State and without holiness no man shall see God Heb. 12.14 You that are Church members labour after holiness if you arrive not at holiness here you shall never have it hereafter the truth of this Doctrin is confirmed by the third Doctrin which I shall only name 3. Doct. That all that truly wait for Christ are or ought to be Virgins I have already shewed you in the explication what is intended by Christ in this appellation they that the Scripture gives this appellation to or name of Virgins unto such as are holy Persons First as to a blameless holy conversation Secondly Such as are separate from false worship as I shewed you from Rev. 14.4 but I proceed to the fourth doctrin which is this 4. Doct. That all that truly wait for Christ are gone forth they are raised from their Bed of carnal security The Apostle writing to the Hebrew Church Chap. 13.13 doth emphatically call their sufferings for Christ going forth Let us go forth therefore unto him without the camp bearing his reproach The Spouse of Christ Cant. 3.1.2 While she seeks Christ upon her Bed found him not she must arise and go forth to seek her beloved whom her Soul loves this going forth supposeth a sequestration in a great measure from earthly injoyments and this the Prophet Joel calls for Joel 2 16. Let the
is not enough that there is a match agreed on between Jesus Christ and thee that thou art sure but prepare for the Marriage A few motives to set home this Use First Consider the dreadful state of those Persons not ready not only in our Text but in Math. 22.23 Bind him hand and foot and cast him into utter darkness for want of having the Wedding Garment on Secondly Consider that though many are called yet but few are chosen Math. 22.14 None chosen but such as are ready Thirdly Consider how well our Lord taketh it to be ready as appears by his Carriage to such Luk. 12.17 Fourthly Consider how reasonable a request it is to be ready when he is at all the cost Eph. 5.25 Rev. 19.7 Thus I have done with the tenth Verse The eleventh and twelfth Verses Afterwards came also the other Virgins saying Lord Lord open to us 12. ver But he answered and said Verily I say unto you I know you not In these two Verses we have wrapt up the perfect and total disappointment of the foolish Virgins We had the beginning of their misery in the former Verse which lay in this that the door was shut upon them that was a tacite or implicite rejection but here we have their positive and declared rejection and therein their irrecoverable disappointment they are wholly denied and rejected in their vehement solicitations for entrance In these two Verses we have contained two general parts First The foolish Virgins earnest petition and desire Secondly The Lords reply unto them But in our handling these two Verses I shall glance at these two parallel places Mat. 7. Luk. 13. because they seem to relate to the same time and are spoken to the same Persons or such like see Math. 7.22 They will say to me in that day Lord Lord have not we prophesied in thy name cast out Devils and done many wonderful works we have Christ's reply ver 23. And then will I profess I never knew them depart from me ye that work iniiniquity so Luk. 13.25 26 27. I tell you I know you not depart from me ye workers of iniquity so in our Text Verily or Amen I know you not so that in taking in those Scriptures we have not only a petition to the Lord to open but many arguments urged to move the Lord for entrance but all in vain In the petition we have considerable First The matter of the request Secondly We have in this petition the manner of it considerable we have the ingemination or doubling of the word Lord Lord which ingemination hath these four Circumstances in it First Confidence Secondly Earnestness Thirdly Intimacy Fourthly Acknowledgment First Considence in opposition to bashfulness shame or silence it is a commanding authoritative speech Secondly It savours of earnestness and vehemency of speaking quickness of spirit in speaking willing to be quickly heard and taken notice of as when Christ so speaks to Martha Luk. 10.41 Martha Martha and so it is to be understood in that voice from heaven to Saul Act. 9. Saul Saul the Lord is earnest and would be heard Thirdly This kind of speaking implieth intimacy and acquaintance it is that kind of speaking which intimate friends use to each other Christ and Martha was familiar and to this purpose the rebuke given by Christ â—uk 6.46 And why call ye me Lord Lord and do not the things I speak as if he should say you express intimacy and acquaintance but do not express obedience Fouthly It implies acknowledgment as if he should say thou art my Lord Math. 7. so understood shall say Lord Lord we own thee as our Lord thus it must be understood Rom. 8.16 we say Abba or Father by way of acknowledgment see John 20. My Lord my God so that we see the petition hath much in it Secondly if we take in the forenamed two Scriptures we find a material Plea with strong arguments We have five arguments used here with desire of opening and entrance First say they we have eaten and drunk in thy presence this eating and drinking in Christs presence is taken two ways First For eating personally with Christ when he was on earth as Judas and many more bad persons did Secondly By some it is taken for eating and drinking at his Table in the Church and this latter is most likely because Christ was ascended before this flocking in of the Virgins besides there are but few can plead the first Secondly Thou hast taught in our Streets that is we have been Sermon-hearers by hearing Christ may be under stood hearing his Ministers so St. Paul speass Eph. 4.20 If you have heard Christ and have been taught bâ— him which there can not be understood Christ in Person but his Ministers Thirdly They had not only heard but taught themselves if prophesying be preaching as many understand it to be from 1 Cor. 14. Fourthly They had cast out Devils possibly by fasting and prayer casting out Devils is not enough therefore Christ caurions his Disciples not to rejoyce in that Luk. 10.20 Nevertheless rejoyce not in this that the Devils are subject to you but rejoyce your names are written in heaven The Fifth argument these Virgins urge is that they had done many other mighty works Now all these allegations and Pleas we may suppose are true for our Lord never contradicts them as not being true and these are considerable arguments what not let in such so qualified and so related to Jesus Christ this seems strange to them they made no question but these arguments would have opened the door but instead thereof see our Lords sharp angry reply in two circumstances First His absolute positive rejection of them depart depart no admission notwithstanding all this And this rejection is built upon a double foundation First He knoweth them not which seems strange Secondly They were workers of iniquity and that is strange also considering what they pleaded here Now those Doctrines that I shall observe from the words thus explained shall respect not only this Text but those parallel places forenamed First Doctrine That Persons are naturally and strongly apt to lean bear and lay weight upon the external duties of obedience These several pleas are all outward not a word of any thing inward all ouâ—ward this was the Plea of the Jewish Church with God all along they leaned upon the Lord from that ground this was natural with the Pharisee Luk. 18. I fast twice a week The Second Doctrine The best of duties rested in are nauseous and abominable to God ye are workers of iniquity yet we read of no gross evils recorded of them This truth is very much confirmed in Scripture see Esa 1.13 14. My soul hateth your solemn meetings incense is abominable to me Esa 66.3 Their Sacrifices are like offering Swines blood cutting off a Dogs neck and such kind of Language The Third Doctrine That persons may be in the highest duties of obedience and yet workers of iniquity The
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
in the abstract nor no man righteous in God's sight but by interpretation and imputation as God pleaseth to accept in Christ But let us examine those three instances of Nehemiah David and Hezekiah 1. As to Nehemiah Chap. 13. the Righteousness and good deeds done by him which he pleads were comparatively to be considered as he was a Magistrate as he pleads Chap. 5.15 The other Governours were chargeable so was not I because of the fear of the Lord. So that Comparatively he could plead Righeousness that he was more righteous than his Predecessors yet this plea of his is with an eye to God's Righteousness in the multitude of his mercies as Ver. 22. which doth not contradict our part 2. See that of David Psal 18. He hath respect to his Righteousness as to Saul and in that case he had been righteous as to him and that Saul is forced to confess that he was more righteous than himself and according to this Righteousness of his God had now rewarded him in giving him the Kingdom he had patiently waited and not been unrighteously hasty 3. As to Hezekiah Isa 38. He being suddenly surprized with a dreadful threatning and following sickness so suddenly upon a choice manifestation of Love and Zeal for God's Name in the business of Rabshekah was amazed to think what might be the cause that is to say the extraordinary cause and he could upon search find no immediate Cause but rather the contrary therefore upon this he weeps and pleads with God as to his walkings and perfection of heart not for Heaven and Glory but he pleads what he pleads in order to an addition to his dayes in the Land of the living The like we see Jer. 39. As to Abimelech for his mercy shewed to Jeremiah And these very men upon a general view of their best actions were very humble and it is one thing to put God in mind Historically of what they have done and another thing to claim acceptance meritoriously for them done But we have two Reasons why truly righteous persons look so meanly on their own best Duties of Obedience 1. Because such persons have alwayes before their eyes the pure Majesty of God and his Glory this humbles Job 9. This makes him say Though I were righteous yet would not I lift up my head but make supplication to my Judg saith Job thou art my Judg. This sight of God did make Job abhor himself in dust and ashes Chap. 42. Because his eyes had seen God So Isaiah is humbled at the sight of the Majesty of God Isa 6. I am undone I am a man of unclean lips This sight strikes an awe upon the Righteous as it doth here on these in our Text These see Christ upon his Throne of Glory We have an eminent place Tit. 3.5 Not of Works of Righteousness which we have done but according to his Grace he saved us The second Reason that Righteous Persons are so ready to disclaim their own Righteousness is from a true sight of their imperfections in their best services A truly righteous person seeth sin in his best performances therefore not worth the pleading with God he sees his own righteousness but as filthy rags he can say of his Faith as the Man Mar. 9.24 Lord I believe help thou my unbelief They see their prayers want the Incense of the Angel to be offered up with them Rev. 8.4 St. Paul was conscious hereof for saith he though I know nothing by my self yet I am not thereby justified 1 Cor. 4.4 He forgets what is behind and presseth towards the mark Phil. 3. Vse If these be the Characters of a righteous person Then a Christian may to a good degree know how it is with him what his state and condition is Now do you look upon your selves in and for what you do are you humble or are you lifted up a truly righteous person is full of good works but he is regardless of it Cornelius was a man full of prayer and almes but he makes no noise of them till we hear of them from another hand or from heaven so was Dorcas but we have no noise of them till she was dead till it arose from others It is the Spirit of an hypocrite to cry up what he does See Mat. 6. labour to be humble in all thy duties of obedience for they are mixt with imperfections Secondly Labour to be rich in good works it is our duties to remember to do good and not to forget but leave God to remember the good we do Not that a Christian should do good ignorantly that is to a degree to do evil but leave God to remember it who is not forgetful of your work and labour of love in that ye have ministred and do minister Heb. 6.10 I now proceed to the last Doctrine in order to the close of this Paragraph which is this Doctrine That the poorest meanest indigent wanting righteous persons are Christs Brethren who is the Son of God and Lord of Glory Jesus Christ acknowledgeth the receivers as well as the givers to be his Brethren In as much as ye have done it to the least of these my Brethren ye have done it unto me minimorum the smallest Christ ranketh his Brethren into three ranks First Rich. Secondly Poor Thirdly Poorest Now Christ in his highest glory is not ashamed to acknowledge the smallest in this relation Heb. 2. he is not ashamed to call them Brethren Jesus Christ only owns himself to be the first born the eldest Brother Rom. 8.29 That he might be the first born among many Brethren this relation Christ is freely ready to own before men See Mat. 12.50 He that doth the will of my Father is my Brother Sister Mother A poor creature that wants a bit of Bread and a cup of Water yet if he be Sanctified he is Christs Brother But how comes Christ to be a Christians Brother I Ans Because Christ and they have one Father God This is Plentifully acknowledged in Scripture 1 Pet. 1.3 God the Father of our Lord Jesus Christ hath bâ—gotten these Saints St â—eter writes unto St. Paul doth freely appropriate this relation Gal. 1.4 God our Father and this our Lord teacheth us to own in our Prayers Mat. 6. So Eph. 1.2 Pâ—il 1.1 Col. 1. 2 Thes 1. God our Father when ye pray say Our Father and so that eminent and pregnant place from Christs own mouth Joh. 20.17 Say to my Brethren I ascend to my Father and your Father So that the truth of this Doctrine doth undeniably appear that Christ doth freely own believers indefinently considered the very meanest to be his Brethren Let me from this Doctrine urge a few instances and conclude First What a Treasury is herein opened of comfort and incouragement to poorest Saints art thou indeed Sanctified in Christ Jesus he is thy Brother this consideration speaks great comfort to Saints in every condition and in every duty Secondly As to thy Tryal and Judgment consider
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
sentence and condemnation but this one omission the omission of Charity Though doubtless this sin doth not go alone yet this is that which is with weight upon Christs heart in this day and the reason is because there is no evil more contrary to Christs nature than this for he is made up of goodness and that appears by that pleasure and delight that he takes in the contrary Heb. 13. With Sacrifices of charity God is well pleased But us to Covetousness which is the contrary see what he speaks of that Psal 10. The Covetous man the Lord abhors See how Nabals unkindness to David when in distress was relished God sent death upon him for that very cause see Sam. 25.38 The Lord struck Nabal that he died for that evil Thus I have done with vers 42 43. I now hasten to the close of the whole There remain but three Circumstances more to be spoke unto and that which I am next to do in order to prosecute them is the answer and reply of these left hand uncharitable Goats They seem to stand in their own justification as if this ground upon which ouâ— Lord proceeds were not true they had not been wanting in this duty of Charity they plead an universal justification to the whole charge in all the several Circumstances of it We may put a double construction upon these words First They may be taken in the last sence of this grounding their plea upon their ignorance of Christ in his members laying the whole of the Word there to intend Christs person When saw we thee in thy person so want we never saw thee in thy person hungry or thirsâ—y or naked and we did not dream in the least that thou wast so immmediately concerned in these pitiful poor inconsiderate indigent Souls had we but imagined that they had belonged to thee they should have been fed and cloathed And this opinion seems to be favoured in Christs reply by way of explanation shewing them for certain that these did belong to him whatever they thought though so poor But Secondly It may be taken in the worst sense that they had no love to Christ nor any that did bear his Image and so were wholly negligent herein and this latter sense seems most clearly to agree to Christs severe proceedings in this Context Taking of it as a bold pertinacious plea and defence we may note this Doctrine It is the property of a corrupt heart to plead his justification even to God himself and Christ himself This was seen in Adam in the first transgression Gen. 3. and followed in Saul 1 Sam. 15. This is that Spirit we read of Mat. 7. We have prophesied in thy name and in thy name have cast out Devils See the vast difference herein between those on the right hand they are wholly upon a disclamour of their own righteousness which Christ imputes to them Christ can hardly fasten any belief upon them that they had ever done such good as Christ chargeth upon them These are the quite contrary Self-justification is the property of one most guilty in Christs sight But all these pleas are in vain our Lord proceeds to take them off which is our third Circumstance ver 45. it is a silencing reply not one word more after this This reply hath two parâ—s considerable First The manner of it Secondly The matter First The manner Verily or Amen This word was much used by Christ when he was on earth and it seems shall be used by him on his Throne Verily that is as much as to say it is an infallible truth Secondly It is considerable as to the matter that Christ doth so certainly assert that neglect of charity to the poorest member of Christ was a neglect to Christ himself This was so hard a truth to be received that Christ had need to confirm it wiâ—h a Verily or Amen From this verse with an eye to the former I noâ—e this Doctrine 1 Doct. That all pleas arguments and strivings with Christ in the last day will be unavoidable and successless Christ will have the casting voice the last word every mouth must be stopped 2 Doct. That it is certain and uâ—deniable that neglect of Charity to Christs pooâ— needing indigent members is a neglect offered to Christ himself That all pleas are in vain at that day I think I need not say much unto it will be easily granted and the truth appears Mat. 7. Luk. 13. and in all this Chapter all calls to Christ at that day are ineffectual because his have been so before and Christ does but retaliate Prov. 1. I called ye refused Oh consider this in time for this day will most certainly come The 2. Doctrine I shall speak a very brief word to Thâ—t neglect of charity is as to Christ whilst as to hiâ— poor members As he that shews pitty to the poor lends to the Lord so be that is wanting in it is wanting to the Lord. The fourth Circumstance is the confirmation of both Sentences verse last From which last sentence of Christ there is no appeal it stands unalterable to all eternity And these shall go away into everlasting punishment but the righteous into lise eternal FINIS