mh_parser/vol_split/40 - Matthew/Chapter 25.xml

<div2 id="Matt.xxvi" n="xxvi" next="Matt.xxvii" prev="Matt.xxv" progress="30.08%" title="Chapter XXV">
<h2 id="Matt.xxvi-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xxvi-p0.2">CHAP. XXV.</h3>
<p class="intro" id="Matt.xxvi-p1">This chapter continues and concludes our Saviour's
discourse, which began in the foregoing chapter, concerning his
second coming and the end of the world. This was his farewell
sermon of caution, as that, <scripRef id="Matt.xxvi-p1.1" osisRef="Bible:John.14.15-John.14.16" parsed="|John|14|15|14|16" passage="Joh 14:15,16">John
xiv. 15, 16</scripRef>, was of comfort to his disciples; and they
had need of both in a world of so much temptation and trouble as
this is. The application of that discourse, was, Watch therefore,
and be ye also ready. Now, in prosecution of these serious
awakening cautions, in this chapter we have three parables, the
scope of which is the same—to quicken us all with the utmost care
and diligence to get ready for Christ's second coming, which, in
all his farewells to his church, mention was made of, as in that
before he died (<scripRef id="Matt.xxvi-p1.2" osisRef="Bible:John.14.2" parsed="|John|14|2|0|0" passage="Joh 14:2">John xiv.
2</scripRef>), in that at his ascension (<scripRef id="Matt.xxvi-p1.3" osisRef="Bible:Acts.1.11" parsed="|Acts|1|11|0|0" passage="Ac 1:11">Acts i. 11</scripRef>), and in that at the shutting up of
the canon of the scriptures, <scripRef id="Matt.xxvi-p1.4" osisRef="Bible:Rev.22.20" parsed="|Rev|22|20|0|0" passage="Re 22:20">Rev.
xxii. 20</scripRef>. Now it concerns us to prepare for Christ's
coming; I. That we may then be ready to attend upon him; and this
is shown in the parable of the ten virgins, <scripRef id="Matt.xxvi-p1.5" osisRef="Bible:Matt.25.1-Matt.25.13" parsed="|Matt|25|1|25|13" passage="Mt 25:1-13">ver. 1-13</scripRef>. II. That we may then be ready to
give u our account to him; and this is shown in the parable of the
three servants, <scripRef id="Matt.xxvi-p1.6" osisRef="Bible:Matt.25.14-Matt.25.30" parsed="|Matt|25|14|25|30" passage="Mt 25:14-30">ver.
14-30</scripRef>. III. That we may then be ready to receive from
him our final sentence, and that it may be to eternal life; and
this is shown in a more plain description of the process of the
last judgment, <scripRef id="Matt.xxvi-p1.7" osisRef="Bible:Matt.25.31-Matt.25.46" parsed="|Matt|25|31|25|46" passage="Mt 25:31-46">ver.
31-46</scripRef>. These are things of awful consideration, because
of everlasting concern to every one of us.</p>
<scripCom id="Matt.xxvi-p1.8" osisRef="Bible:Matt.25" parsed="|Matt|25|0|0|0" passage="Mt 25" type="Commentary"/>
<scripCom id="Matt.xxvi-p1.9" osisRef="Bible:Matt.25.1-Matt.25.13" parsed="|Matt|25|1|25|13" passage="Mt 25:1-13" type="Commentary"/><div class="Commentary" id="Bible:Matt.25.1-Matt.25.13">
<h4 id="Matt.xxvi-p1.10">The Parable of the Ten
Virgins.</h4>
<p class="passage" id="Matt.xxvi-p2">1 Then shall the kingdom of heaven be likened
unto ten virgins, which took their lamps, and went forth to meet
the bridegroom.   2 And five of them were wise, and five
<i>were</i> foolish.   3 They that <i>were</i> foolish took
their lamps, and took no oil with them:   4 But the wise took
oil in their vessels with their lamps.   5 While the
bridegroom tarried, they all slumbered and slept.   6 And at
midnight there was a cry made, Behold, the bridegroom cometh; go ye
out to meet him.   7 Then all those virgins arose, and trimmed
their lamps.   8 And the foolish said unto the wise, Give us
of your oil; for our lamps are gone out.   9 But the wise
answered, saying, <i>Not so;</i> lest there be not enough for us
and you: but go ye rather to them that sell, and buy for
yourselves.   10 And while they went to buy, the bridegroom
came; and they that were ready went in with him to the marriage:
and the door was shut.   11 Afterward came also the other
virgins, saying, Lord, Lord, open to us.   12 But he answered
and said, Verily I say unto you, I know you not.   13 Watch
therefore, for ye know neither the day nor the hour wherein the Son
of man cometh.</p>
<p class="indent" id="Matt.xxvi-p3">Here,</p>
<p class="indent" id="Matt.xxvi-p4">I. That in general which is to be
illustrated is, <i>the kingdom of heaven,</i> the state of things
under the gospel, the external kingdom of Christ, and the
administration and success of it. Some of Christ's parables had
shown us what it is like now in the present reception of it, as
<scripRef id="Matt.xxvi-p4.1" osisRef="Bible:Matt.13.1-Matt.13.52" parsed="|Matt|13|1|13|52" passage="Mt 13:1-52"><i>ch.</i> xiii.</scripRef> This
tells us what it shall be like, when the mystery of God shall be
finished, and that kingdom delivered up to the Father. The
administration of Christ's government, towards the ready and the
unready in the great day, may be illustrated by this similitude; or
the kingdom is put for the subjects of the kingdom. The professors
of Christianity shall then be likened to these ten virgins, and
shall be thus distinguished.</p>
<p class="indent" id="Matt.xxvi-p5">II. That by which it is illustrated, is, a
marriage solemnity. It was a custom sometimes used among the Jews
on that occasion, that the bridegroom came, attended with his
friends, late in the night, to the house of the bride, where she
expected him, attended with her bride-maids; who, upon notice given
of the bridegrooms' approach, were to go out with lamps in their
hands, to light him into the house with ceremony and formality, in
order to the celebrating of the nuptials with great mirth. And some
think that on these occasions they had usually <i>ten virgins;</i>
for the Jews never held a synagogue, circumcised, kept the
passover, or contracted marriage, but ten persons at least were
present. Boaz, when he married Ruth, had <i>ten witnesses,</i>
<scripRef id="Matt.xxvi-p5.1" osisRef="Bible:Ruth.4.2" parsed="|Ruth|4|2|0|0" passage="Ru 4:2">Ruth iv. 2</scripRef>. Now in this
parable,</p>
<p class="indent" id="Matt.xxvi-p6">1. The <i>Bridegroom</i> is our Lord Jesus
Christ; he is so represented in the <scripRef id="Matt.xxvi-p6.1" osisRef="Bible:Ps.45.1-Ps.45.17" parsed="|Ps|45|1|45|17" passage="Ps 45:1-17">45th Psalm</scripRef>, 1, and often in the New
Testament. It bespeaks his singular and superlative love to, and
his faithful and inviolable covenant with, his spouse the church.
Believers are now betrothed to Christ (<scripRef id="Matt.xxvi-p6.2" osisRef="Bible:Hos.2.19" parsed="|Hos|2|19|0|0" passage="Ho 2:19">Hos. ii. 19</scripRef>); but the solemnizing of the
marriage is reserved for the great day, when the bride, the Lamb's
wife, will have made herself completely ready, <scripRef id="Matt.xxvi-p6.3" osisRef="Bible:Rev.19.7 Bible:Rev.19.9" parsed="|Rev|19|7|0|0;|Rev|19|9|0|0" passage="Re 19:7,9">Rev. xix. 7, 9</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p7">2. The virgins are the professors of
religion, members of the church; but here represented as <i>her
companions</i> (<scripRef id="Matt.xxvi-p7.1" osisRef="Bible:Ps.45.14" parsed="|Ps|45|14|0|0" passage="Ps 45:14">Ps. xlv.
14</scripRef>), as elsewhere her <i>children</i> (<scripRef id="Matt.xxvi-p7.2" osisRef="Bible:Isa.54.1" parsed="|Isa|54|1|0|0" passage="Isa 54:1">Isa. liv. 1</scripRef>), her <i>ornaments,</i>
<scripRef id="Matt.xxvi-p7.3" osisRef="Bible:Isa.49.18" parsed="|Isa|49|18|0|0" passage="Isa 49:18">Isa. xlix. 18</scripRef>. They that
follow the Lamb, are said to be <i>virgins</i> (<scripRef id="Matt.xxvi-p7.4" osisRef="Bible:Rev.14.4" parsed="|Rev|14|4|0|0" passage="Re 14:4">Rev. xiv. 4</scripRef>); this denotes their beauty and
purity; they are to be presented as chaste <i>virgins to
Christ,</i> <scripRef id="Matt.xxvi-p7.5" osisRef="Bible:2Cor.11.2" parsed="|2Cor|11|2|0|0" passage="2Co 11:2">2 Cor. xi. 2</scripRef>.
The bridegroom is a king; so these virgins are <i>maids of
honour,</i> virgins <i>without number</i> (<scripRef id="Matt.xxvi-p7.6" osisRef="Bible:Song.6.8" parsed="|Song|6|8|0|0" passage="So 6:8">Cant. vi. 8</scripRef>), yet here said to be
<i>ten.</i></p>
<p class="indent" id="Matt.xxvi-p8">3. The office of these virgins is to meet
the bridegroom, which is as much their happiness as their duty.
They come to wait <i>upon</i> the bridegroom when he appears, and
in the mean time to wait <i>for</i> him. See here the nature of
Christianity. As Christians, we profess ourselves to be, (1.)
Attendants upon Christ, to do him honour, as the glorious
Bridegroom, to be to him for a name and a praise, especially then
when he shall come to be glorified in his saints. We must follow
him as honorary servants do their masters, <scripRef id="Matt.xxvi-p8.1" osisRef="Bible:John.12.26" parsed="|John|12|26|0|0" passage="Joh 12:26">John xii. 26</scripRef>. Hold up the name, and hold
forth the praise of the exalted Jesus; this is our business. (2.)
Expectants of Christ, and of his second coming. As Christians, we
profess, not only to believe and look for, but to love and long
for, the appearing of Christ, and to act in our whole conversation
with a regard to it. The second coming of Christ is the centre in
which all the lines of our religion meet, and to which the whole of
the divine life hath a constant reference and tendency.</p>
<p class="indent" id="Matt.xxvi-p9">4. Their chief concern is to have lights in
their hands, when they attend the bridegroom, thus to do him honour
and do him service. Note, Christians are children of light. The
gospel is light, and they who receive it must not only be
enlightened by it themselves, but must <i>shine as lights,</i> must
<i>hold it forth,</i> <scripRef id="Matt.xxvi-p9.1" osisRef="Bible:Phil.2.15-Phil.2.16" parsed="|Phil|2|15|2|16" passage="Php 2:15,16">Phil. ii. 15,
16</scripRef>. This in general.</p>
<p class="indent" id="Matt.xxvi-p10">Now concerning these ten virgins, we may
observe,</p>
<p class="indent" id="Matt.xxvi-p11">(1.) Their different character, with the
proof and evidence of it.</p>
<p class="indent" id="Matt.xxvi-p12">[1.] Their character was that <i>five were
wise, and five foolish</i> (<scripRef id="Matt.xxvi-p12.1" osisRef="Bible:Matt.25.2" parsed="|Matt|25|2|0|0" passage="Mt 25:2"><i>v.</i>
2</scripRef>); and <i>wisdom excelleth folly, as far as light
excelleth darkness;</i> so saith Solomon, a competent judge,
<scripRef id="Matt.xxvi-p12.2" osisRef="Bible:Eccl.2.13" parsed="|Eccl|2|13|0|0" passage="Ec 2:13">Eccl. ii. 13</scripRef>. Note, Those of
the same profession and denomination among men, may yet be of
characters vastly different in the sight of God. Sincere Christians
are the <i>wise</i> virgins, and hypocrites the <i>foolish
ones,</i> as in another parable they are represented by wise and
foolish builders. Note, Those are wise or foolish indeed, that are
so in the affairs of their souls. True religion is true wisdom; sin
is folly, but especially the sin of hypocrisy, for those are the
greatest fools, that are <i>wise in their own conceit,</i> and
those the worst of sinners, that <i>feign themselves just men.</i>
Some observe from the equal number of the wise and foolish, what a
charitable decorum (it is Archbishop Tillotson's expression) Christ
observes, as if he would hope that the number of true believers was
nearly equal to that of hypocrites, or, at least, would teach us to
hope the best concerning those that profess religion, and to think
of them with a bias to the charitable side. Though, in judging of
ourselves, we ought to remember that the gate is strait, and few
find it; yet, in judging of others, we ought to remember that the
Captain of our salvation brings many sons to glory.</p>
<p class="indent" id="Matt.xxvi-p13">[2.] The evidence of this character was in
the very thing which they were to attend to; by that they are
judged of.</p>
<p class="indent" id="Matt.xxvi-p14"><i>First,</i> It was the folly of the
foolish virgins, that they <i>took their lamps, and took no oil
with them,</i> <scripRef id="Matt.xxvi-p14.1" osisRef="Bible:Matt.25.3" parsed="|Matt|25|3|0|0" passage="Mt 25:3"><i>v.</i> 3</scripRef>.
They had just the oil enough to make their lamps burn for the
present, to make a show with, as if they intended to meet the
bridegroom; but no cruse or bottle of oil with them for a recruit
if the bridegroom tarried; thus hypocrites,</p>
<p class="indent" id="Matt.xxvi-p15">1. They have no principle within. They have
a lamp of profession in their hands, but have not in their hearts
that stock of sound knowledge, rooted dispositions, and settled
resolutions, which is necessary to carry them through the services
and trials of the present state. They act under the influence of
external inducements, but are void of spiritual life; like a
tradesman, that sets up without a stock, or the seed on the stony
ground, that wanted root.</p>
<p class="indent" id="Matt.xxvi-p16">2. They have no prospect of, nor make
provision for, what is to come. They took lamps for a present show,
but not oil for after use. This incogitancy is the ruin of many
professors; all their care is to recommend themselves to their
neighbours, whom they now converse with, not to approve themselves
to Christ, whom they must hereafter appear before; as if any thing
will serve, provide it will but serve for the present. Tell them of
things not seen as yet, and you are like Lot to his sons-in-law, as
one that mocked. They do not provide for hereafter, as the ant
does, nor <i>lay up for the time to come,</i> <scripRef id="Matt.xxvi-p16.1" osisRef="Bible:1Tim.6.19" parsed="|1Tim|6|19|0|0" passage="1Ti 6:19">1 Tim. vi. 19</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p17"><i>Secondly,</i> It was the wisdom of the
wise virgins, that <i>they took oil in their vessels with their
lamps,</i> <scripRef id="Matt.xxvi-p17.1" osisRef="Bible:Matt.25.4" parsed="|Matt|25|4|0|0" passage="Mt 25:4"><i>v.</i> 4</scripRef>. They
had a good principle within, which would maintain and keep up their
profession. 1. The heart is the vessel, which it is our wisdom to
get furnished; for, out of a good treasure there, good things must
be brought; but if that root be rottenness, the blossom will be
dust. 2. Grace is the <i>oil</i> which we must have in this
<i>vessel;</i> in the tabernacle there was constant provision made
of <i>oil for the light,</i> <scripRef id="Matt.xxvi-p17.2" osisRef="Bible:Exod.35.14" parsed="|Exod|35|14|0|0" passage="Ex 35:14">Exod.
xxxv. 14</scripRef>. Our light must shine before men in good works,
but this cannot be, or not long, unless there be a fixed active
principle in the heart, of faith in Christ, and love to God and our
brethren, from which we must act in every thing we do in religion,
with an eye to what is before us. They that took oil in their
vessels, did it upon supposition that perhaps the bridegroom might
tarry. Note, In looking forward it is good to prepare for the
worst, to lay in for a long siege. But remember that this oil which
keeps the lamps burning, is derived to the candlestick from Jesus
Christ, the great and good <i>Olive,</i> by the <i>golden pipes</i>
of the ordinances, as it is represented in that vision (<scripRef id="Matt.xxvi-p17.3" osisRef="Bible:Zech.4.2-Zech.4.3 Bible:Zech.4.12" parsed="|Zech|4|2|4|3;|Zech|4|12|0|0" passage="Zec 4:2,3,12">Zech. iv. 2, 3, 12</scripRef>), which is
explained <scripRef id="Matt.xxvi-p17.4" osisRef="Bible:John.1.16" parsed="|John|1|16|0|0" passage="Joh 1:16">John i. 16</scripRef>, <i>Of
his fulness have all we received, and grace for grace.</i></p>
<p class="indent" id="Matt.xxvi-p18">(2.) Their common fault, during the
bridegroom's delay; <i>They all slumbered and slept,</i> <scripRef id="Matt.xxvi-p18.1" osisRef="Bible:Matt.25.5" parsed="|Matt|25|5|0|0" passage="Mt 25:5"><i>v.</i> 5</scripRef>. Observe here,</p>
<p class="indent" id="Matt.xxvi-p19">[1.] The bridegroom tarried, that is, he
did not come out so soon as they expected. What we look for as
certain, we are apt to think is very near; many in the apostles'
times imagined that the <i>day of the Lord was at hand,</i> but it
is not so. Christ, as to us, <i>seems</i> to tarry, and yet really
<i>does not,</i> <scripRef id="Matt.xxvi-p19.1" osisRef="Bible:Hab.2.3" parsed="|Hab|2|3|0|0" passage="Hab 2:3">Hab. ii. 3</scripRef>.
There is good reason for the Bridegroom's tarrying; there are many
intermediate counsels and purposes to be accomplished, the elect
must all be called in, God's patience must be manifested, and the
saints' patience tried, the harvest of the earth must be ripened,
and so must the harvest of heaven too. But though Christ tarry past
<i>our</i> time, he will not tarry past the <i>due</i> time.</p>
<p class="indent" id="Matt.xxvi-p20">[2.] While he tarried, those that waited
for him, grew careless, and forgot what they were attending;
<i>They all slumbered and slept;</i> as if they had given over
looking for him; for <i>when the Son of man cometh,</i> he will
<i>not find faith,</i> <scripRef id="Matt.xxvi-p20.1" osisRef="Bible:Luke.18.8" parsed="|Luke|18|8|0|0" passage="Lu 18:8">Luke xviii.
8</scripRef>. Those that inferred the suddenness of it from its
certainty, when that answered not their expectation, were apt from
the delay to infer its uncertainty. The wise virgins slumbered, and
the foolish slept; so some distinguish it; however, they were both
faulty. The wise virgins kept their lamps burning, but did not keep
themselves awake. Note, Too many good Christians, when they have
been long in profession, grow remiss in their preparations for
Christ's second coming; they intermit their care, abate their zeal,
their graces are not lively, nor their works found perfect before
God; and though all <i>love</i> be not lost, yet the <i>first</i>
love is left. If it was hard to the disciples to watch with Christ
<i>an hour,</i> much more to watch with him <i>an age. I sleep,</i>
saith the spouse, <i>but my heart wakes,</i> Observe, <i>First,</i>
They slumbered, and then they slept. Note, One degree of
carelessness and remissness makes way for another. Those that allow
themselves in slumbering, will scarcely keep themselves from
sleeping; therefore dread the beginning of spiritual decays;
<i>Venienti occurrite morbo—Attend to the first symptoms of
disease.</i> The ancients generally understood the virgins'
slumbering and sleeping of their dying; they all died, wise and
foolish (<scripRef id="Matt.xxvi-p20.2" osisRef="Bible:Ps.49.10" parsed="|Ps|49|10|0|0" passage="Ps 49:10">Ps. xlix. 10</scripRef>),
before judgment-day. So Ferus, <i>Antequam veniat sponsus omnibus
obdormiscendum est, hoc est, moriendum—Before the Bridegroom come,
all must sleep, that is, die.</i> So Calvin. But I think it is
rather to be taken as we have opened it.</p>
<p class="indent" id="Matt.xxvi-p21">(3.) The surprising summons given them, to
attend the bridegroom (<scripRef id="Matt.xxvi-p21.1" osisRef="Bible:Matt.25.6" parsed="|Matt|25|6|0|0" passage="Mt 25:6"><i>v.</i>
6</scripRef>); <i>At midnight there was a cry made, Behold, the
bridegroom cometh.</i> Note, [1.] Though Christ tarry long, he will
come at last; though he seem slow, he is sure. In his first coming,
he was thought long by those that waited for the consolation of
Israel; yet in the <i>fulness of time</i> he came; so his second
coming, though long deferred, is not forgotten; his enemies shall
find, to their cost, that forbearance is no acquittance; and his
friends shall find, to their comfort, that <i>the vision is for an
appointed time, and at the end it shall speak, and not lie.</i> The
year of the redeemed is fixed, and it will come. [2.] Christ's
coming will be at our midnight, when we least look for him, and are
most disposed to take our rest. His coming for the relief and
comfort of his people, often is when the good intended seems to be
at the greatest distance; and his coming to reckon with his
enemies, is when they put the evil day furthest from them. It was
at midnight that the first-born of Egypt were destroyed, and Israel
delivered, <scripRef id="Matt.xxvi-p21.2" osisRef="Bible:Exod.12.29" parsed="|Exod|12|29|0|0" passage="Ex 12:29">Exod. xii. 29</scripRef>.
Death often comes when it is least expected; the soul is
<i>required this night,</i> <scripRef id="Matt.xxvi-p21.3" osisRef="Bible:Luke.12.20" parsed="|Luke|12|20|0|0" passage="Lu 12:20">Luke xii.
20</scripRef>. Christ will come when he pleases, to show his
sovereignty, and will not let us know when, to teach us our duty.
[3.] When Christ comes, we must <i>go forth to meet him.</i> As
Christians we are bound to attend all the motions of the Lord
Jesus, and meet him in all his out-goings. When he comes to us at
death, we must go forth out of the body, out of the world, to meet
him with affections and workings of soul suitable to the
discoveries we then expect him to make of himself. <i>Go ye forth
to meet him,</i> is a call to those who are habitually prepared, to
be actually ready. [4.] The notice given of Christ's approach, and
the call to meet him, will be awakening; <i>There was a cry
made.</i> His first coming was not with any observation at all, nor
did they say, <i>Lo, here is Christ,</i> or <i>Lo, he is there; he
was in the world, and the world knew him not;</i> but his second
coming will be with the observation of all the world; <i>Every eye
shall see him.</i> There will be a cry from heaven, for he shall
<i>descend with a shout, Arise, ye dead, and come to judgment;</i>
and a cry from the earth too, a <i>cry to rocks and mountains,</i>
<scripRef id="Matt.xxvi-p21.4" osisRef="Bible:Rev.6.16" parsed="|Rev|6|16|0|0" passage="Re 6:16">Rev. vi. 16</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p22">(4.) The address they all made to answer
this summons (<scripRef id="Matt.xxvi-p22.1" osisRef="Bible:Matt.25.7" parsed="|Matt|25|7|0|0" passage="Mt 25:7"><i>v.</i> 7</scripRef>);
<i>They all arose, and trimmed their lamps,</i> snuffed them and
supplied them with oil and went about with all expedition to put
themselves in a posture to receive the bridegroom. Now, [1.] This,
in the wise virgins, bespeaks an actual preparation for the
Bridegroom's coming. Note, even those that are best prepared for
death, have, upon the immediate arrests of it, work to do, to get
themselves actually ready, that they may be <i>found in peace</i>
(<scripRef id="Matt.xxvi-p22.2" osisRef="Bible:2Pet.3.14" parsed="|2Pet|3|14|0|0" passage="2Pe 3:14">2 Pet. iii. 14</scripRef>), <i>found
doing</i> (<scripRef id="Matt.xxvi-p22.3" osisRef="Bible:Matt.24.46" parsed="|Matt|24|46|0|0" passage="Mt 24:46"><i>ch.</i> xxiv.
46</scripRef>), and not <i>found naked,</i> <scripRef id="Matt.xxvi-p22.4" osisRef="Bible:2Cor.5.3" parsed="|2Cor|5|3|0|0" passage="2Co 5:3">2 Cor. v. 3</scripRef>. It will be a day of search and
enquiry; and it concerns us to think how we shall then be found.
When we see the day approaching, we must address ourselves to our
dying work with all seriousness, renewing our repentance for sin,
our consent to the covenant, our farewells to the world; and our
souls must be carried out toward God in suitable breathings. [2.]
In the foolish virgins, it denotes a vain confidence, and conceit
of the goodness of their state, and their readiness for another
world. Note, Even counterfeit graces will serve a man to make a
show of when he comes to die, as well as they have done all his
life long; the hypocrite's hopes blaze when they are just expiring,
like a lightening before death.</p>
<p class="indent" id="Matt.xxvi-p23">(5.) The distress which the foolish virgins
were in, for want of <i>oil,</i> <scripRef id="Matt.xxvi-p23.1" osisRef="Bible:Matt.25.8-Matt.25.9" parsed="|Matt|25|8|25|9" passage="Mt 25:8,9"><i>v.</i> 8, 9</scripRef>. This bespeaks, [1.] The
apprehensions which some hypocrites have of the misery of their
state, even on this side death, when God opens their eyes to see
their folly, and themselves perishing <i>with a lie in their right
hand.</i> Or, however, [2.] The real misery of their state on the
other side death, and in the judgment; how far their fair, but
false, profession of religion will be from availing them any thing
in the great day; see what comes of it.</p>
<p class="indent" id="Matt.xxvi-p24"><i>First,</i> Their lamps are gone out. The
lamps of hypocrites often go out in this life; when they who have
begun in the spirit, end in the flesh, and the hypocrisy breaks out
in an open apostasy, <scripRef id="Matt.xxvi-p24.1" osisRef="Bible:2Pet.2.20" parsed="|2Pet|2|20|0|0" passage="2Pe 2:20">2 Pet. ii.
20</scripRef>. The profession withers, and the credit of it is
lost; the hopes fail, and the comfort of them is gone; how often is
<i>the candle of the wicked</i> thus <i>put out?</i> <scripRef id="Matt.xxvi-p24.2" osisRef="Bible:Job.21.17" parsed="|Job|21|17|0|0" passage="Job 21:17">Job xxi. 17</scripRef>. Yet many a hypocrite
keeps up his credit, and the comfort of his profession, such as it
is, to the last; but what is it when <i>God taketh away his
soul?</i> <scripRef id="Matt.xxvi-p24.3" osisRef="Bible:Job.27.8" parsed="|Job|27|8|0|0" passage="Job 27:8">Job xxvii. 8</scripRef>. If
his candle be not put out <i>before</i> him, it is put out <i>with
him,</i> <scripRef id="Matt.xxvi-p24.4" osisRef="Bible:Job.18.5-Job.18.6" parsed="|Job|18|5|18|6" passage="Job 18:5,6">Job xviii. 5, 6</scripRef>.
He shall <i>lie down in sorrow,</i> <scripRef id="Matt.xxvi-p24.5" osisRef="Bible:Isa.50.11" parsed="|Isa|50|11|0|0" passage="Isa 50:11">Isa. l. 11</scripRef>. The gains of a hypocritical
profession will not follow a man to judgment, <scripRef id="Matt.xxvi-p24.6" osisRef="Bible:Matt.7.22-Matt.7.23" parsed="|Matt|7|22|7|23" passage="Mt 7:22,23"><i>ch.</i> vii. 22, 23</scripRef>. The lamps are gone
out, when the hypocrite's hope proves <i>like the spider's web</i>
(<scripRef id="Matt.xxvi-p24.7" osisRef="Bible:Job.8.11" parsed="|Job|8|11|0|0" passage="Job 8:11">Job viii. 11</scripRef>, &amp;c.),
and like the <i>giving up of the ghost</i> (<scripRef id="Matt.xxvi-p24.8" osisRef="Bible:Job.11.20" parsed="|Job|11|20|0|0" passage="Job 11:20">Job xi. 20</scripRef>), like Absalom's mule that left
him in the oak.</p>
<p class="indent" id="Matt.xxvi-p25"><i>Secondly,</i> They wanted oil to supply
them when they were going out. Note, Those that take up short of
true grace, will certainly find the want of it one time or other.
An external profession well humoured may carry a man far, but it
will not carry him through; it may light him along this world, but
the damps of the valley of the shadow of death will put it out.</p>
<p class="indent" id="Matt.xxvi-p26"><i>Thirdly,</i> They would gladly be
beholden to the wise virgins for a supply out of their vessels;
<i>Give us of your oil.</i> Note, The day is coming, when carnal
hypocrites would gladly be found in the condition of true
Christians. Those who now hate the strictness of religion, will, at
death and judgment, wish for the solid comforts of it. Those who
care not to live the life, yet would die the death, of the
righteous. The day is coming when those who now look with contempt
upon humble contrite saints, would gladly get an interest in them,
and would value those as their best friends and benefactors, whom
now they <i>set with the dogs of their flock. Give us of your
oil;</i> that is, "Speak a good word for us;" so some; but there is
no occasion for vouchers in the great day, the Judge knows what is
every man's true character. But is it not well that they are
brought to say, <i>Give us of your oil?</i> It is so; but, 1. This
request was extorted by sensible necessity. Note, Those will see
their need of grace hereafter, when it should save them, who will
not see their need of grace now, when it should sanctify and rule
them. (2.) It comes too late. God would have given them oil, had
they asked in time; but there is no buying when the market is over,
no bidding when the inch of candle is dropped.</p>
<p class="indent" id="Matt.xxvi-p27"><i>Fourthly,</i> They were denied a share
in their companions' oil. It is a sad presage of a repulse with
God, when they were thus repulsed by good people. <i>The wise
answered, Not so;</i> that peremptory denial is not in the
original, but supplied by the translators: these wise virgins would
rather give a reason without a positive refusal, than (as many do)
give a positive refusal without a reason. They were well inclined
to help their neighbours in distress; but, We must not, we cannot,
we dare not, do it, <i>lest there be not enough for us and you;</i>
charity begins at home; but <i>go, and buy for yourselves.</i>
Note, 1. Those that would be saved, must have grace of their own.
Though we have benefit by the communion of saints, and the faith
and prayers of others may now redound to our advantage, yet our own
sanctification is indispensably necessary to our own salvation. The
just shall live by his faith. Every man shall give account of
himself, and therefore let every man <i>prove his own work;</i> for
he cannot get another to muster for him in that day. 2. Those that
have most grace, have none to spare; all we have, is little enough
for ourselves to appear before God in. The best have need to borrow
from Christ, but they have none to lend to any of their neighbours.
The church of Rome, which dreams of works of supererogation and the
imputation of the righteousness of saints, forgets that it was the
wisdom of the wise virgins to understand that they had but oil
enough for themselves, and none for others. But observe, These wise
virgins do not upbraid the foolish with their neglect, nor boast of
their own forecast, nor torment them with suggestions tending to
despair, but give them the best advice the case will bear, <i>Go ye
rather to them that sell.</i> Note, Those that deal foolishly in
the affairs of their souls, are to be pitied, and not insulted
over; for who made thee to differ? When ministers attend such as
have been mindless of God and their souls all their days, but are
under death-bed convictions; and, because true repentance is never
too late, direct them to repent, and turn to God, and close with
Christ; yet, because late repentance is seldom true, they do but as
these wise virgins did by the foolish, even made the best of bad.
They can but tell them what is to be done, if it be not too late,
but whether the door may not be shut before it is done, is an
unspeakable hazard. It is good advice now, if it be taken in time,
<i>Go to them that sell, and buy for yourselves.</i> Note, Those
that would have grace, must have recourse to, and attend upon, the
means of grace. See <scripRef id="Matt.xxvi-p27.1" osisRef="Bible:Isa.55.1" parsed="|Isa|55|1|0|0" passage="Isa 55:1">Isa. lv.
1</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p28">(6.) The coming of the bridegroom, and the
issue of all this different character of the wise and foolish
virgins. See what came of it.</p>
<p class="indent" id="Matt.xxvi-p29">[1.] <i>While they went out to buy, the
bridegroom came.</i> Note, With regard to those that put off their
great work to the last, it is a thousand to one, that they have not
time to do it then. Getting grace is a work of time, and cannot be
done in a hurry. While the poor awakened soul addresses itself,
upon a sick bed, to repentance and prayer, in awful confusion, it
scarcely knows which end to begin at, or what to do first; and
presently death comes, judgment comes, and the work is undone, and
the poor sinner undone for ever. This comes of having oil to buy
when we should burn it, and grace to get when we should use it.</p>
<p class="indent" id="Matt.xxvi-p30"><i>The bridegroom came.</i> Note, Our Lord
Jesus will come to his people, at the great day, as a Bridegroom;
will come in pomp and rich attire, attended with his friends: now
that the Bridegroom is taken away from us, <i>we fast</i>
(<scripRef id="Matt.xxvi-p30.1" osisRef="Bible:Matt.9.15" parsed="|Matt|9|15|0|0" passage="Mt 9:15"><i>ch.</i> ix. 15</scripRef>), but
then will be an everlasting feast. Then the Bridegroom will fetch
home his bride, to be <i>where he is</i> (<scripRef id="Matt.xxvi-p30.2" osisRef="Bible:John.17.24" parsed="|John|17|24|0|0" passage="Joh 17:24">John xvii. 24</scripRef>), and will <i>rejoice over his
bride,</i> <scripRef id="Matt.xxvi-p30.3" osisRef="Bible:Isa.62.5" parsed="|Isa|62|5|0|0" passage="Isa 62:5">Isa. lii. 5</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p31">[2.] <i>They that were ready, went in with
him to the marriage.</i> Note, <i>First,</i> To be eternally
glorified is to go in with Christ to the marriage, to be in his
immediate presence, and in the most intimate fellowship and
communion with him in a state of eternal rest, joy, and plenty.
<i>Secondly,</i> Those, and those only, shall go to heaven
hereafter, that are made ready for heaven here, that are <i>wrought
to the self-same thing,</i> <scripRef id="Matt.xxvi-p31.1" osisRef="Bible:2Cor.5.5" parsed="|2Cor|5|5|0|0" passage="2Co 5:5">2 Cor. v.
5</scripRef>. <i>Thirdly,</i> The suddenness of death, and of
Christ's coming to us then, will be no obstruction to our
happiness, if we have been habitually prepared.</p>
<p class="indent" id="Matt.xxvi-p32">[3.] <i>The door was shut,</i> as is usual
when all the company is come, that are to be admitted. The door was
shut, <i>First,</i> To secure those that were within; that, being
now made <i>pillars in the house of our God, they may go no more
out,</i> <scripRef id="Matt.xxvi-p32.1" osisRef="Bible:Rev.3.12" parsed="|Rev|3|12|0|0" passage="Re 3:12">Rev. iii. 12</scripRef>. Adam
was put into paradise, but the door was left open and so he went
out again; but when glorified saints are put into the heavenly
paradise, they are shut in. <i>Secondly,</i> To exclude those that
were out. The state of saints and sinners will then be unalterably
fixed, and those that are shut out then, will be shut out for ever.
Now the gate is strait, yet it is open; but then it will be shut
and bolted, and <i>a great gulf fixed.</i> This was like the
shutting of the door of the ark when Noah was in; as he was thereby
preserved, so all the rest were finally abandoned.</p>
<p class="indent" id="Matt.xxvi-p33">[4.] The foolish virgins came when it was
<i>too late</i> (<scripRef id="Matt.xxvi-p33.1" osisRef="Bible:Matt.25.11" parsed="|Matt|25|11|0|0" passage="Mt 25:11"><i>v.</i>
11</scripRef>); <i>Afterward came also the other virgins.</i> Note,
<i>First,</i> There are many that will seek admission into heaven
when it is too late; as profane Esau, who <i>afterward would have
inherited the blessing.</i> God and religion will be glorified by
those late solicitations, though sinners will not be saved by them;
it is for the honour of <i>Lord, Lord,</i> that, of fervent and
importunate prayer, that those who slight it now, will flee to it
shortly, and it will not be called whining and canting then.
<i>Secondly,</i> The vain confidence of hypocrites will carry them
very far in their expectations of happiness. They go to
heaven-gate, and demand entrance, and yet are shut out; lifted up
to heaven in a fond conceit of the goodness of their state, and yet
thrust down to hell.</p>
<p class="indent" id="Matt.xxvi-p34">[5.] They were <i>rejected,</i> as Esau was
(<scripRef id="Matt.xxvi-p34.1" osisRef="Bible:Matt.25.12" parsed="|Matt|25|12|0|0" passage="Mt 25:12"><i>v.</i> 12</scripRef>); <i>I know
you not.</i> Note, We are all concerned to <i>seek the Lord while
he may be found;</i> for there is a time coming when he will not be
found. Time was, when, <i>Lord, Lord, open to us,</i> would have
sped well, by virtue of that promise, <i>Knock, and it shall be
opened to you;</i> but now it comes too late. The sentence is
solemnly bound on with, <i>Verily I say unto you,</i> which amounts
to no less than <i>swearing in his wrath, that they shall never
enter into his rest.</i> It bespeaks him resolved, and them
silenced by it.</p>
<p class="indent" id="Matt.xxvi-p35"><i>Lastly,</i> Here is a practical
inference drawn from this parable (<scripRef id="Matt.xxvi-p35.1" osisRef="Bible:Matt.25.13" parsed="|Matt|25|13|0|0" passage="Mt 25:13"><i>v.</i> 13</scripRef>); <i>Watch therefore,</i> We had
it before (<scripRef id="Matt.xxvi-p35.2" osisRef="Bible:Matt.24.42" parsed="|Matt|24|42|0|0" passage="Mt 24:42"><i>ch.</i> xxiv.
42</scripRef>), and here it is repeated as the most needful
caution. Note, 1. Our great duty is to watch, to attend to the
business of our souls with the utmost diligence and circumspection.
Be awake, and be wakeful. 2. It is a good reason for our watching,
that the time of our Lord's coming is very uncertain; <i>we know
neither the day nor the hour.</i> Therefore every day and every
hour we must be ready, and not off our watch any day in the year,
or any hour in the day. Be thou <i>in the fear of the Lord</i>
every day and <i>all the day long.</i></p>
</div><scripCom id="Matt.xxvi-p35.3" osisRef="Bible:Matt.25.14-Matt.25.30" parsed="|Matt|25|14|25|30" passage="Mt 25:14-30" type="Commentary"/><div class="Commentary" id="Bible:Matt.25.14-Matt.25.30">
<h4 id="Matt.xxvi-p35.4">The Parable of the Talents.</h4>
<p class="passage" id="Matt.xxvi-p36">14 For <i>the kingdom of heaven is</i> as a man
travelling into a far country, <i>who</i> called his own servants,
and delivered unto them his goods.   15 And unto one he gave
five talents, to another two, and to another one; to every man
according to his several ability; and straightway took his journey.
  16 Then he that had received the five talents went and
traded with the same, and made <i>them</i> other five talents.
  17 And likewise he that <i>had received</i> two, he also
gained other two.   18 But he that had received one went and
digged in the earth, and hid his lord's money.   19 After a
long time the lord of those servants cometh, and reckoneth with
them.   20 And so he that had received five talents came and
brought other five talents, saying, Lord, thou deliveredst unto me
five talents: behold, I have gained beside them five talents more.
  21 His lord said unto him, Well done, <i>thou</i> good and
faithful servant: thou hast been faithful over a few things, I will
make thee ruler over many things: enter thou into the joy of thy
lord.   22 He also that had received two talents came and
said, Lord, thou deliveredst unto me two talents: behold, I have
gained two other talents beside them.   23 His lord said unto
him, Well done, good and faithful servant; thou hast been faithful
over a few things, I will make thee ruler over many things: enter
thou into the joy of thy lord.   24 Then he which had received
the one talent came and said, Lord, I knew thee that thou art a
hard man, reaping where thou hast not sown, and gathering where
thou hast not strawed:   25 And I was afraid, and went and hid
thy talent in the earth: lo, <i>there</i> thou hast <i>that is</i>
thine.   26 His lord answered and said unto him, <i>Thou</i>
wicked and slothful servant, thou knewest that I reap where I sowed
not, and gather where I have not strawed:   27 Thou oughtest
therefore to have put my money to the exchangers, and <i>then</i>
at my coming I should have received mine own with usury.   28
Take therefore the talent from him, and give <i>it</i> 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 outer darkness: there shall be
weeping and gnashing of teeth.</p>
<p class="indent" id="Matt.xxvi-p37">We have here the parable of the
<i>talents</i> committed to three servants; this implies that we
are in a state of work and business, as the former implies that we
are in a state of expectancy. <i>That</i> showed the necessity of
habitual preparation, <i>this</i> of actual diligence in our
present work and service. In <i>that</i> we were stirred up to do
well for our own souls; in <i>this</i> to lay out ourselves for the
glory of God and the good of others.</p>
<p class="indent" id="Matt.xxvi-p38">In this parable, 1. The <i>Master</i> is
Christ, who is the absolute Owner and Proprietor of all persons and
things, and in a special manner of his church; into his hands all
things are delivered. 2. The <i>servants</i> are Christians, his
own servants, so they are called; born in his house, bought with
his money, devoted to his praise, and employed in his work. It is
probable that <i>ministers</i> are specially intended here, who are
more immediately attending on him, and sent by him. St. Paul often
calls himself a <i>servant of Jesus Christ.</i> See <scripRef id="Matt.xxvi-p38.1" osisRef="Bible:2Tim.2.24" parsed="|2Tim|2|24|0|0" passage="2Ti 2:24">2 Tim. ii. 24</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p39">We have three things, in general, in this
parable.</p>
<p class="indent" id="Matt.xxvi-p40">I. The trust committed to these servants;
Their master <i>delivered to them his goods:</i> having appointed
them to work (for Christ keeps no servants to be idle), he left
them something to work upon. Note, 1. Christ's servants have and
receive their all from him; for they are of themselves worth
nothing, nor have any thing they can call their own but sin. 2. Our
receiving from Christ is in order to our working for him. Our
privileges are intended to find us with business. The
<i>manifestation of the Spirit</i> is given to every man to
<i>profit withal.</i> 3. Whatever we receive to be made use of for
Christ, still the property is vested in him; we are but tenants
upon his land, <i>stewards of his manifold grace,</i> <scripRef id="Matt.xxvi-p40.1" osisRef="Bible:1Pet.4.10" parsed="|1Pet|4|10|0|0" passage="1Pe 4:10">1 Pet. iv. 10</scripRef>. Now observe here,</p>
<p class="indent" id="Matt.xxvi-p41">(1.) On what occasion this trust was
committed to these servants: The master was <i>travelling into a
far country.</i> This is explained, <scripRef id="Matt.xxvi-p41.1" osisRef="Bible:Eph.4.8" parsed="|Eph|4|8|0|0" passage="Eph 4:8">Eph. iv. 8</scripRef>. <i>When he ascended on high, he
gave gifts to men.</i> Note, [1.] When Christ went to heaven, he
was as a man <i>travelling into a far country;</i> that is, he went
with a purpose to be away a great while. [2.] When he went, he took
care to furnish his church with all things necessary for it during
his personal absence. For, and in consideration of, his departure,
he committed to his church truths, laws, promises and powers; these
were the <b><i>parakatatheke</i></b>—<i>the great depositum</i>
(as it is called, <scripRef id="Matt.xxvi-p41.2" osisRef="Bible:1Tim.6.20 Bible:2Tim.1.14" parsed="|1Tim|6|20|0|0;|2Tim|1|14|0|0" passage="1Ti 6:20,2Ti 1:14">1 Tim. vi.
20; 2 Tim. i. 14</scripRef>), the <i>good thing</i> that is
committed to us; and he sent his Spirit to enable his servants to
teach and profess those truths, to press and observe those laws, to
improve and apply those promises, and to exercise and employ those
powers, ordinary or extraordinary. Thus Christ, at his ascension,
left his goods to his church.</p>
<p class="indent" id="Matt.xxvi-p42">(2.) In what proportion this trust was
committed. [1.] He gave <i>talents;</i> a talent of silver is
computed to be in our money three hundred and fifty-three pounds
eleven shillings and ten pence halfpenny; so the learned Bishop
Cumberland. Note, Christ's gifts are rich and valuable, the
purchases of his blood inestimable, and none of them mean. [2.] He
gave to some more, to others less; to one <i>five</i> talents, to
another <i>two,</i> to another <i>one;</i> to every one according
to his several ability. When Divine Providence has made a
difference in men's ability, as to mind, body, estate, relation,
and interest, divine grace dispenses spiritual gifts accordingly,
but still the ability itself is from him. Observe, <i>First,</i>
Every one had some one talent at least, and that is not a
despicable stock for a poor servant to begin with. A <i>soul</i> of
our own is the <i>one</i> talent we are every one of us entrusted
with, and it will find us with work. <i>Hoc nempe ab homine
exigiture, ut prosit hominibus; si fieri potest, multis; si minus,
paucis; si minus, proximis, si minus, sibi: nam cum se utilem
cæteris efficit, commune agit negotium. Et si quis bene de se
meretur, hoc ipso aliis prodest quod aliis profuturum parat—It is
the duty of a man to render himself beneficial to those around him;
to a great number if possible; but if this is denied him, to a few;
to his intimate connections; or, at least, to himself. He that is
useful to others, may be reckoned a common good. And whoever
entitles himself to his own approbation, is serviceable to others,
as forming himself to those habits which will result in their
favour.</i> Seneca de Otio Sapient. <i>Secondly,</i> All had not
alike, for they had not all alike abilities and opportunities. God
is a free Agent, <i>dividing to every man severally as he will;</i>
some are cut out for service in one kind, others in another, as the
members of the natural body. When the householder had thus settled
his affairs, he <i>straightway took his journey.</i> Our Lord
Jesus, when he had given commandments to his apostles, as one in
haste to be gone, went to heaven.</p>
<p class="indent" id="Matt.xxvi-p43">II. The different management and
improvement of this trust, which we have an account of, <scripRef id="Matt.xxvi-p43.1" osisRef="Bible:Matt.25.16-Matt.25.18" parsed="|Matt|25|16|25|18" passage="Mt 25:16-18"><i>v.</i> 16-18</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p44">1. Two of the servants did well.</p>
<p class="indent" id="Matt.xxvi-p45">(1.) They were diligent and faithful;
<i>They went, and traded;</i> they put the money they were
entrusted with, to the use for which it was intended—laid it out
in goods, and made returns of it; as soon as ever their master was
gone, they immediately applied themselves to their business. Those
that have so much work to do, as every Christian has, need to set
about it quickly, and lose not time. <i>They went, and traded.</i>
Note, A true Christian is a spiritual tradesman. Trades are called
<i>mysteries,</i> and <i>without controversy great is the mystery
of godliness;</i> it is a manufacture trade; there is something to
be done by upon our own hearts, and for the good of others. It is a
merchant-trade; things of less value to us are parted with for
things of greater value; <i>wisdom's merchandize,</i> <scripRef id="Matt.xxvi-p45.1" osisRef="Bible:Prov.3.15 Bible:Matt.13.45" parsed="|Prov|3|15|0|0;|Matt|13|45|0|0" passage="Pr 3:15,Mt 13:45">Prov. iii. 15; Matt. xiii.
45</scripRef>. A tradesman is one who, having made his trade his
choice, and taken pains to learn it, makes it his business to
follow it, lays out all he has for the advancement of it, makes all
other affairs bend to it, and lives upon the gain of it. Thus does
a true Christian act in the work of religion; we have no stock of
our <i>own</i> to trade with, but trade as factors with our
master's stock. The endowments of the mind—reason, wit, learning,
must be used in subserviency to religion; the enjoyments of the
world—estate, credit, interest, power, preferment, must be
improved for the honour of Christ. The ordinances of the gospel,
and our opportunities of attending them, bibles, ministers,
sabbaths, sacraments, must be improved for the end for which they
were instituted, and communion with God kept up by them, and the
gifts and graces of the Spirit must be exercised; and this is
trading with our talents.</p>
<p class="indent" id="Matt.xxvi-p46">(2.) They were successful; they doubled
their stock, and in a little time made <i>cent. per cent.</i> of
it: he that had <i>five talents,</i> soon made them <i>other
five.</i> Trading with our talents is not alway successful with
others, but, however, it shall be so to ourselves, <scripRef id="Matt.xxvi-p46.1" osisRef="Bible:Isa.49.4" parsed="|Isa|49|4|0|0" passage="Isa 49:4">Isa. xlix. 4</scripRef>. Note, The hand of the
diligent makes rich in graces, and comforts, and treasures of good
works. There is a great deal to be got by industry in religion.</p>
<p class="indent" id="Matt.xxvi-p47">Observe, The returns were in proportion to
the receivings. [1.] From those to whom God hath given five
talents, he expects the improvement of five, and to reap
plentifully where he sows plentifully. The greater gifts any have,
the more pains they ought to take, as those must that have a large
stock to manage. [2.] From those to whom he has given but two
talents, he expects only the improvement of two, which may
encourage those who are placed in a lower and narrower sphere of
usefulness; if they lay out themselves to do good according to the
best of their capacity and opportunity, they shall be accepted,
though they do not so much good as others.</p>
<p class="indent" id="Matt.xxvi-p48">2. The third did ill (<scripRef id="Matt.xxvi-p48.1" osisRef="Bible:Matt.25.18" parsed="|Matt|25|18|0|0" passage="Mt 25:18"><i>v.</i> 18</scripRef>); <i>He that had received one
talent, went, and hid his lord's money.</i> Though the parable
represents but one in three unfaithful, yet in a history that
answers this <i>parable,</i> we find the disproportion quite the
other way, when <i>ten lepers were cleansed, nine</i> of <i>ten</i>
hid the talent, and <i>only one returned to give thanks,</i>
<scripRef id="Matt.xxvi-p48.2" osisRef="Bible:Luke.17.17-Luke.17.18" parsed="|Luke|17|17|17|18" passage="Lu 17:17,18">Luke xvii. 17, 18</scripRef>. The
unfaithful servant was he that had but <i>one</i> talent: doubtless
there are many that have five talents, and bury them all; great
abilities, great advantages, and yet do no good with them: but
Christ would hint to us, (1.) That if he that had but one talent,
be reckoned with thus for burying that one, much more will they be
accounted offenders, that have more, that have many, and bury them.
If he that was but of small capacity, was cast into utter darkness
because he did not improve what he had as he might have done, <i>of
how much sorer punishment, suppose ye, shall he be thought worthy,
that tramples underfoot the greatest advantages?</i> (2.) That
those who have least to do for God, frequently do least of what
they have to do. Some make it an excuse for their laziness, that
they have not the opportunities of serving God that others have;
and because they have not wherewithal to do what they say they
would, they will not do what we are sure they can, and so sit down
and do nothing; it is really an aggravation of their sloth, that
when they have but one talent to take care about, they neglect that
one.</p>
<p class="indent" id="Matt.xxvi-p49"><i>He digged in the earth, and hid the
talent,</i> for fear it should be stolen; he did not misspend or
misemploy it, did not embezzle it or squander it away, but he
<i>hid it.</i> Money is like manure (so my Lord Bacon used to say,)
good for nothing in the heap, but it must be spread; yet it is an
evil which we have often seen under the sun, <i>treasure heaped
together</i> (<scripRef id="Matt.xxvi-p49.1" osisRef="Bible:Jas.5.3 Bible:Eccl.6.1-Eccl.6.2" parsed="|Jas|5|3|0|0;|Eccl|6|1|6|2" passage="Jam 5:3,Ec 6:1,2">Jam. v. 3; Eccl.
vi. 1, 2</scripRef>), which does good to nobody; and so it is in
spiritual gifts; many have them, and make no use of them for the
end for which they were given them. Those that have estates, and do
not lay them out in works of piety and charity; that have power and
interest, and do not with it promote religion in the places where
they live; ministers that have capacities and opportunities of
doing good, but do not stir up the gift that is in them, are those
slothful servants that seek their own things more than
Christ's.</p>
<p class="indent" id="Matt.xxvi-p50">He hid his <i>lord's</i> money; had it been
his <i>own,</i> he might have done as he pleased; but, whatever
abilities and advantages we have, they are not our <i>own,</i> we
are but stewards of them, and must give account to our Lord, whose
goods they are. It was an aggravation of his slothfulness, that his
fellow-servants were busy and successful in trading, and their zeal
should have provoked his. Are others active, and shall we be
idle?</p>
<p class="indent" id="Matt.xxvi-p51">III. The account of this improvement,
<scripRef id="Matt.xxvi-p51.1" osisRef="Bible:Matt.25.19" parsed="|Matt|25|19|0|0" passage="Mt 25:19"><i>v.</i> 19</scripRef>. 1. The
account is deferred; it is not <i>till after a long time</i> that
they are reckoned with; not that the master neglects his affairs,
or that God is <i>slack concerning his promise</i> (<scripRef id="Matt.xxvi-p51.2" osisRef="Bible:2Pet.3.9" parsed="|2Pet|3|9|0|0" passage="2Pe 3:9">2 Pet. iii. 9</scripRef>); no, he is <i>ready to
judge</i> (<scripRef id="Matt.xxvi-p51.3" osisRef="Bible:1Pet.4.5" parsed="|1Pet|4|5|0|0" passage="1Pe 4:5">1 Pet. iv. 5</scripRef>);
but every thing must be done in its time and order. 2. Yet the day
of account comes at last; <i>The lord of those servants reckoneth
with them.</i> Note, The stewards of the manifold grace of God must
shortly <i>give account of their stewardship.</i> We must all be
reckoned with—what good we have got to our own souls, and what
good we have done to others by the advantages we have enjoyed. See
<scripRef id="Matt.xxvi-p51.4" osisRef="Bible:Rom.14.10-Rom.14.11" parsed="|Rom|14|10|14|11" passage="Ro 14:10,11">Rom. xiv. 10, 11</scripRef>. Now
here is,</p>
<p class="indent" id="Matt.xxvi-p52">(1.) The good account of the faithful
servants; and here observe,</p>
<p class="indent" id="Matt.xxvi-p53">[1.] The servants <i>giving up the
account</i> (<scripRef id="Matt.xxvi-p53.1" osisRef="Bible:Matt.25.20 Bible:Matt.25.22" parsed="|Matt|25|20|0|0;|Matt|25|22|0|0" passage="Mt 25:20,22"><i>v.</i> 20,
22</scripRef>); "<i>Lord, thou deliveredst to me five talents,</i>
and to me <i>two;</i> behold, <i>I have gained five talents,</i>
and I <i>two</i> talents <i>more.</i>"</p>
<p class="indent" id="Matt.xxvi-p54"><i>First,</i> Christ's faithful servants
acknowledge with thankfulness his vouchsafements to them; <i>Lord,
thou deliveredst to me</i> such and such things. Note, 1. It is
good to keep a particular account of our receivings from God, to
remember what we have received, that we may know what is expected
from us, and may render according to the benefit. 2. We must never
look upon our improvements but with a general mention of God's
favour to us, of the honour he has put upon us, in entrusting us
with his goods, and of that grace which is the spring and fountain
of all the good that is in us or is done by us. For the truth is,
the more we do for God, the more we are indebted to him for making
use of us, and enabling us, for his service.</p>
<p class="indent" id="Matt.xxvi-p55"><i>Secondly,</i> They produce, as an
evidence of their faithfulness, what they have gained. Note, God's
good stewards have something to show for their diligence; <i>Show
me thy faith by thy works.</i> He that is a good man, <i>let him
show it,</i> <scripRef id="Matt.xxvi-p55.1" osisRef="Bible:Jas.3.13" parsed="|Jas|3|13|0|0" passage="Jam 3:13">Jam. iii. 13</scripRef>.
If we be careful in our spiritual trade, it will soon be seen by
us, and <i>our works will follow us,</i> <scripRef id="Matt.xxvi-p55.2" osisRef="Bible:Rev.14.13" parsed="|Rev|14|13|0|0" passage="Re 14:13">Rev. xiv. 13</scripRef>. Not that the saints will in the
great day make mention of their own good deeds; no, Christ will do
that for them (<scripRef id="Matt.xxvi-p55.3" osisRef="Bible:Matt.25.35" parsed="|Matt|25|35|0|0" passage="Mt 25:35"><i>v.</i>
35</scripRef>); but it intimates that they who faithfully improve
their talents, <i>shall have boldness in the day of Christ,</i>
<scripRef id="Matt.xxvi-p55.4" osisRef="Bible:1John.2.28-1John.4.17" parsed="|1John|2|28|4|17" passage="1Jo 2:28-4:17">1 John ii. 28-iv. 17</scripRef>.
And it is observable that he who had but <i>two</i> talents, gave
up his account as cheerfully as he who had <i>five;</i> for our
comfort, in the day of account, will be according to our
faithfulness, not according to our usefulness; our sincerity, not
our success; according to the uprightness of our hearts, not
according to the degree of our opportunities.</p>
<p class="indent" id="Matt.xxvi-p56">[2.] The master's acceptance and
approbation of their account, <scripRef id="Matt.xxvi-p56.1" osisRef="Bible:Matt.25.21 Bible:Matt.25.23" parsed="|Matt|25|21|0|0;|Matt|25|23|0|0" passage="Mt 25:21,23"><i>v.</i> 21, 23</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p57"><i>First,</i> He commended them; <i>Well
done, good and faithful servant.</i> Note, The diligence and
integrity of those who approve themselves the good and faithful
servants of Jesus Christ, will certainly be <i>found to praise, and
honour, and glory, at his appearing,</i> <scripRef id="Matt.xxvi-p57.1" osisRef="Bible:1Pet.1.7" parsed="|1Pet|1|7|0|0" passage="1Pe 1:7">1 Pet. i. 7</scripRef>. Those that own and honour God
now, he will own and honour shortly. 1. Their persons will be
accepted; <i>Thou good and faithful servant.</i> He that knows the
integrity of his servants now, will witness to it in the great day;
and they that are found faithful, shall be called so. Perhaps they
were censured by men, as <i>righteous overmuch;</i> but Christ will
give them their just characters, of <i>good and faithful.</i> 2.
Their performances will be accepted; <i>Well done.</i> Christ will
call those, and those only, <i>good servants,</i> that have done
well; for it is <i>by patient continuance in well-doing</i> that we
seek for this glory and honour; and if we seek, we shall find; if
we do that which is good, and do it well, we shall have <i>praise
of the same.</i> Some masters are so morose, that they will not
commend their servants, though they do their work ever so well; it
is thought enough not to chide: but Christ will commend his
servants that do well; whether their praise be of men or not, it is
of him; and if we have the good word of our Master, the matter is
not great what our fellow-servants say of us; if he saith, <i>Well
done,</i> we are happy, and it should then be a small thing to us
to be judged of men's judgment; as, on the contrary, not he who
commendeth himself, or whom his neighbours commend, is approved,
but whom the Lord commends.</p>
<p class="indent" id="Matt.xxvi-p58"><i>Secondly,</i> He rewards them. The
faithful servants of Christ shall not be put off with bare
commendation; no, all their work and labour of love shall be
rewarded.</p>
<p class="indent" id="Matt.xxvi-p59">Now this reward is here expressed two
ways.</p>
<p class="indent" id="Matt.xxvi-p60">1. In one expression agreeable to the
parable; <i>Thou hast been faithful over a few things, I will make
thee ruler over many things.</i> It is usual in the courts of
princes, and families of great men, to advance those to higher
offices, that have been faithful in lower. Note, Christ is a master
that will prefer his servants who acquit themselves well. Christ
has honour in store for those that honour him—<i>a crown</i>
(<scripRef id="Matt.xxvi-p60.1" osisRef="Bible:2Tim.4.8" parsed="|2Tim|4|8|0|0" passage="2Ti 4:8">2 Tim. iv. 8</scripRef>), <i>a
throne</i> (<scripRef id="Matt.xxvi-p60.2" osisRef="Bible:Rev.3.21" parsed="|Rev|3|21|0|0" passage="Re 3:21">Rev. iii. 21</scripRef>),
<i>a kingdom,</i> <scripRef id="Matt.xxvi-p60.3" osisRef="Bible:Matt.25.34" parsed="|Matt|25|34|0|0" passage="Mt 25:34"><i>ch.</i> xxv.
34</scripRef>. Here they are beggars; in heaven they shall be
rulers. The upright shall have dominion: Christ's servants are all
princes.</p>
<p class="indent" id="Matt.xxvi-p61">Observe the disproportion between the work
and the reward; there are but few things in which the saints are
serviceable to the glory of God, but there are many things wherein
they shall be glorified with God. What charge we receive from God,
what work we do for God in this world, is but little, very little,
compared with <i>the joy set before us.</i> Put together all our
service, all our sufferings, all our improvements, all the good we
do to others, all we get to ourselves, and they are but a few
things, next to nothing, not worthy to be compared, not fit to be
named the same day with the glory to be revealed.</p>
<p class="indent" id="Matt.xxvi-p62">2. In another expression, which slips out
of the parable into the thing signified by it; <i>Enter thou into
the joy of thy Lord.</i> Note, (1.) The state of the blessed is a
state of joy, not only because all tears shall then be wiped away,
but all the springs of comfort shall be opened to them, and the
fountains of joy broken up. Where there are the vision and fruition
of God, a perfection of holiness, and the society of the blessed,
there cannot but be a fulness of joy. (2.) This joy is the <i>joy
of their Lord;</i> the joy which he himself has purchased and
provided for them; the joy of the redeemed, bought with the sorrow
of the Redeemer. It is the joy which he himself is in the
possession of, and which he had his eye upon when he <i>endured the
cross, and despised the shame,</i> <scripRef id="Matt.xxvi-p62.1" osisRef="Bible:Heb.12.2" parsed="|Heb|12|2|0|0" passage="Heb 12:2">Heb. xii. 2</scripRef>. It is the joy of which he
himself is the fountain and centre. It is the joy of our Lord, for
it is <i>joy in the Lord,</i> who is our exceeding joy. Abraham was
not willing that the <i>steward of his house,</i> though
<i>faithful,</i> should be <i>his heir</i> (<scripRef id="Matt.xxvi-p62.2" osisRef="Bible:Gen.15.3" parsed="|Gen|15|3|0|0" passage="Ge 15:3">Gen. xv. 3</scripRef>); but Christ admits his faithful
stewards into his own joy, to be joint-heirs with him. (3.)
Glorified saints shall enter into this joy, shall have a full and
complete possession of it, as the heir when he comes of age enters
upon his estate, or as they that were ready, <i>went</i> in to the
marriage feast. Here the joy of our Lord enters into the saints, in
the earnest of the Spirit; shortly they shall enter into it, shall
be in it to eternity, as in their element.</p>
<p class="indent" id="Matt.xxvi-p63">(2.) The bad account of the slothful
servant. Observe,</p>
<p class="indent" id="Matt.xxvi-p64">[1.] His apology for himself, <scripRef id="Matt.xxvi-p64.1" osisRef="Bible:Matt.25.24-Matt.25.25" parsed="|Matt|25|24|25|25" passage="Mt 25:24,25"><i>v.</i> 24, 25</scripRef>. Though he had
received but <i>one</i> talent, for that one he is called to
account. The smallness of our receiving will not excuse us from a
reckoning. None shall be called to an account for more than they
have received; but for what we have, we must all account.</p>
<p class="indent" id="Matt.xxvi-p65">Observe, <i>First,</i> What he confides in.
He comes to the account with a deal of assurance, relying on the
plea he had to put in, that he was able to say, "<i>Lo, there thou
hast that is thine;</i> if I have not made it more, as the others
have done, yet this I can say, I have not made it less." This, he
thinks, may serve to bring him off, if not with praise, yet with
safety.</p>
<p class="indent" id="Matt.xxvi-p66">Note, Many a one goes very securely to
judgment, presuming upon the validity of a plea that will be
overruled as vain and frivolous. Slothful professors, that are
afraid of doing too much for God, yet hope to come off as well as
those that take so much pains in religion. Thus <i>the sluggard is
wiser in his own conceit than seven men that can render a
reason,</i> <scripRef id="Matt.xxvi-p66.1" osisRef="Bible:Prov.26.16" parsed="|Prov|26|16|0|0" passage="Pr 26:16">Prov. xxvi. 16</scripRef>.
This servant thought that his account would pass well enough,
because he could say, <i>There thou hast that is thine.</i> "Lord,
I was no spendthrift of my estate, no prodigal of my time, no
profaner of my sabbaths, no opposer of good ministers and good
preaching; Lord, I never ridiculed my bible, nor set my wits to
work to banter religion, nor abused my power to persecute any good
man; I never drowned my parts, nor wasted God's good creatures in
drunkenness and gluttony, nor ever to my knowledge did I injury to
any body." Many that are called Christians, build great hopes for
heaven upon their being able to make such an account; yet all this
amounts to no more than <i>there thou hast that is thine;</i> as if
no more were required, or could be expected.</p>
<p class="indent" id="Matt.xxvi-p67"><i>Secondly,</i> What he confesses. He owns
the burying of his talent; <i>I hid thy talent in the earth.</i> He
speaks as if that were no great fault; nay, as if he deserved
praise for his prudence in putting it in a safe place, and running
no hazards with it. Note, It is common for people to make a very
light matter of that which will be their condemnation in the great
day. Or, if he was conscious to himself that it was his fault, it
intimates how easily slothful servants will be convicted in the
judgment; there will need no great search for proof, for <i>their
own tongues shall fall upon them.</i></p>
<p class="indent" id="Matt.xxvi-p68"><i>Thirdly,</i> What he makes his excuse;
<i>I knew that thou were a hard man, and I was afraid.</i> Good
thought of God would beget love, and that love would make us
diligent and faithful; but hard thoughts of God beget fear, and
that fear makes us slothful and unfaithful. His excuse
bespeaks,</p>
<p class="indent" id="Matt.xxvi-p69">1. The sentiments of an enemy; <i>I knew
thee, that thou art a hard man.</i> This was like that wicked
saying of the house of Israel, <i>The way of the Lord is not
equal,</i> <scripRef id="Matt.xxvi-p69.1" osisRef="Bible:Ezek.18.25" parsed="|Ezek|18|25|0|0" passage="Eze 18:25">Ezek. xviii.
25</scripRef>. Thus his <i>de</i>fence is his <i>of</i>fence.
<i>The foolishness of man perverteth his way,</i> and then, as if
that would mend the matter, <i>his heart fretteth against the
Lord.</i> This is covering the transgression, as Adam, who
implicitly laid the fault on God himself; <i>The woman which thou
gavest me.</i> Note, Carnal hearts are apt to conceive false and
wicked opinions concerning God, and with them to harden themselves
in their evil ways. Observe how confidently he speaks; <i>I knew
thee to be so.</i> How could he know him to be so? <i>What iniquity
have we or our fathers found in him?</i> <scripRef id="Matt.xxvi-p69.2" osisRef="Bible:Jer.2.5" parsed="|Jer|2|5|0|0" passage="Jer 2:5">Jer. ii. 5</scripRef>. Wherein has he wearied us with his
work, or deceived us in his wages? <scripRef id="Matt.xxvi-p69.3" osisRef="Bible:Mic.6.3" parsed="|Mic|6|3|0|0" passage="Mic 6:3">Mic.
vi. 3</scripRef>. Has he <i>been a wilderness to us, or a land of
darkness?</i> Thus long God has governed the world, and may ask
with more reason than Samuel himself could, <i>Whom have I
defrauded? or whom have I oppressed?</i> Does not all the world
know the contrary, that he is so far from being a hard master, that
<i>the earth is full of his goodness,</i> so far from reaping where
he sowed not, that he sows a great deal where he reaps nothing? For
he <i>causes the sun to shine, and his rain to fall, upon the evil
and unthankful, and fills their hearts with food and gladness</i>
who say to the Almighty, <i>Depart from us.</i> This suggestion
bespeaks the common reproach which wicked people cast upon God, as
if all the blame of their sin and ruin lay at his door, for denying
them his grace; whereas it is certain that never any who faithfully
improved the common grace they had, perished for want of special
grace; nor can any show what could in reason have been done more
for an unfruitful vineyard than God has done in it. God does not
demand brick, and deny straw; no, whatever is required in the
covenant, is promised in the covenant; so that if we perish, it is
owing to ourselves.</p>
<p class="indent" id="Matt.xxvi-p70">2. The spirit of a slave; <i>I was
afraid,</i> This ill affection toward God arose from his false
notions of him; and nothing is more unworthy of God, nor more
hinders our duty to him, than slavish fear. This has bondage and
torment, and is directly opposite to that entire love which the
great commandment requires. Note, Hard thoughts of God drive us
from, and cramp us in his service. Those who think it impossible to
please him, and in vain to serve him, will do nothing to purpose in
religion.</p>
<p class="indent" id="Matt.xxvi-p71">[2.] His Lord's answer to this apology. His
plea will stand him in no stead, it is overruled, nay, it is made
to turn against him, and he is struck speechless with it; for here
we have his conviction and his condemnation.</p>
<p class="indent" id="Matt.xxvi-p72"><i>First,</i> His conviction, <scripRef id="Matt.xxvi-p72.1" osisRef="Bible:Matt.25.26-Matt.25.27" parsed="|Matt|25|26|25|27" passage="Mt 25:26,27"><i>v.</i> 26, 27</scripRef>. Two things he is
convicted of.</p>
<p class="indent" id="Matt.xxvi-p73">1. Slothfulness; <i>Thou wicked and
slothful servant.</i> Note, Slothful servants are wicked servants,
and will be reckoned with as such by their master, for he that is
<i>slothful in his work,</i> and neglects the good that God has
commanded, <i>is brother to him that is a great waster,</i> by
doing the evil that God has forbidden, <scripRef id="Matt.xxvi-p73.1" osisRef="Bible:Prov.18.9" parsed="|Prov|18|9|0|0" passage="Pr 18:9">Prov. xviii. 9</scripRef>. He that is careless in God's
work, is near akin to him that is busy in the devil's work.
<i>Satis est mali nihil fecisse boni—To do no good is to incur
very serious blame.</i> Omissions are sins, and must come into
judgment; slothfulness makes way for wickedness; all become
<i>filthy,</i> for <i>there is none that doeth good,</i> <scripRef id="Matt.xxvi-p73.2" osisRef="Bible:Ps.14.3" parsed="|Ps|14|3|0|0" passage="Ps 14:3">Ps. xiv. 3</scripRef>. When the house is empty,
the unclean spirit takes possession. Those that are idle in the
affairs of their souls, are not only idle, but something worse,
<scripRef id="Matt.xxvi-p73.3" osisRef="Bible:1Tim.5.13" parsed="|1Tim|5|13|0|0" passage="1Ti 5:13">1 Tim. v. 13</scripRef>. When men
sleep, the enemy sows tares.</p>
<p class="indent" id="Matt.xxvi-p74">2. Self-contradiction (<scripRef id="Matt.xxvi-p74.1" osisRef="Bible:Matt.25.26-Matt.25.27" parsed="|Matt|25|26|25|27" passage="Mt 25:26,27"><i>v.</i> 26, 27</scripRef>); <i>Thou knewest that I
reap where I sowed not: thou oughtest therefore to have put my
money to the exchangers.</i> Note, The hard thoughts which sinners
have of God, though false and unjust, will be so far from
justifying their wickedness and slothfulness, that they will rather
aggravate and add to their guilt. Three ways this may be taken;
(1.) "Suppose I had been so hard a master, shouldest not thou
therefore have been the more diligent and careful to please me, if
not for <i>love,</i> yet for <i>fear,</i> and for that reason
oughtest not thou to have minded thy work?" If our God is a
consuming fire, in consideration of that let us study how to serve
him. Or thus, (2.) "If thou didst think me to be a hard master, and
therefore durst not trade with the money thyself, for fear of
losing by it, and being made to stand to the loss, yet thou
mightest have put it into the hands of the exchangers, or
goldsmith, mightest have brought it into the bank, and then at my
coming, if I could not have had the greater improvement, by trade
and merchandize (as of the other talents), yet I might have had the
less improvement, of bare interest, and should have received <i>my
own with usury;</i>" which, it seems, was a common practice at that
time, and not disallowed by our Saviour. Note, If we could not, or
durst not, do what we would, yet that excuse will not serve, when
it will be made to appear that we did not do what we could and
durst. If we could not find in our hearts to venture upon more
difficult and hazardous services, yet will that justify us in
shrinking from those that were more safe and easy? Something is
better than nothing; if we fail of showing our courage in bold
enterprises, yet we must not fail to testify our good will in
honest endeavours; and our Master <i>will not despise the day of
small things.</i> Or thus, (3.) "Suppose I did reap <i>where I
sowed not,</i> yet that is nothing to thee, for I had sowed upon
thee, and the talent was my money which thou wast entrusted with,
not only to keep, but to improve." Note, In the day of account,
wicked and slothful servants will be left quite without excuse;
frivolous pleas will be overruled, and every mouth will be stopped;
and those who now stand so much upon their own justification will
not have one word to say for themselves.</p>
<p class="indent" id="Matt.xxvi-p75"><i>Secondly,</i> His condemnation. The
slothful servant is sentenced,</p>
<p class="indent" id="Matt.xxvi-p76">1. To be deprived of his talent (<scripRef id="Matt.xxvi-p76.1" osisRef="Bible:Matt.25.28-Matt.25.29" parsed="|Matt|25|28|25|29" passage="Mt 25:28,29"><i>v.</i> 28, 29</scripRef>); <i>Take
therefore the talent from him.</i> The talents were first disposed
of by the Master, as an absolute Owner, but this was now disposed
of by him as a Judge; he takes it from the unfaithful servant, to
punish him, and gives it to him that was eminently faithful, to
reward him. And the meaning of this part of the parable we have in
the reason of the sentence (<scripRef id="Matt.xxvi-p76.2" osisRef="Bible:Matt.25.29" parsed="|Matt|25|29|0|0" passage="Mt 25:29"><i>v.</i>
29</scripRef>), <i>To every one that hath shall be given.</i> This
may be applied, (1.) To the blessings of this life—worldly wealth
and possessions. These we are entrusted with, to be used for the
glory of God, and the good of those about us. Now <i>he that
hath</i> these things, and useth them for these ends, he <i>shall
have abundance;</i> perhaps abundance of the things themselves, at
least, abundance of comfort in them, and of better things; but
<i>from him that hath not,</i> that is, that hath these things as
if he had them not, had not power to eat of them, or to do good
with (<i>Avaro deest, tam quod habet, quam quod non habet—The
miser may be considered as destitute of what he has, as well as of
what he has not</i>), they <i>shall be taken away.</i> Solomon
explains this, <scripRef id="Matt.xxvi-p76.3" osisRef="Bible:Prov.11.24" parsed="|Prov|11|24|0|0" passage="Pr 11:24">Prov. xi.
24</scripRef>. <i>There is that scattereth, and yet increaseth; and
there is that withholdeth more than is meet, and it tendeth to
poverty.</i> Giving to the poor is trading with what we have, and
the returns will be rich; it will multiply the meal in the barrel,
and the oil in the cruse: but those that are sordid, and niggardly,
and uncharitable, will find that those riches which are so got,
<i>perish by evil travail,</i> <scripRef id="Matt.xxvi-p76.4" osisRef="Bible:Eccl.5.13-Eccl.5.14" parsed="|Eccl|5|13|5|14" passage="Ec 5:13,14">Eccl.
v. 13, 14</scripRef>. Sometimes Providence strangely transfers
estates from those that do no good with them to those that do; they
are <i>gathered for him that will pity the poor,</i> <scripRef id="Matt.xxvi-p76.5" osisRef="Bible:Prov.28.8" parsed="|Prov|28|8|0|0" passage="Pr 28:8">Prov. xxviii. 8</scripRef>. See <scripRef id="Matt.xxvi-p76.6" osisRef="Bible:Prov.13.22 Bible:Job.27.16-Job.27.17 Bible:Eccl.2.26" parsed="|Prov|13|22|0|0;|Job|27|16|27|17;|Eccl|2|26|0|0" passage="Pr 13:22,Job 27:16,17,Ec 2:26">Prov. xiii. 22; Job xxvii.
16, 17; Eccl. ii. 26</scripRef>. (2.) We may apply it to the means
of grace. They who are diligent in improving the opportunities they
have, God will enlarge them, will <i>set before them an open
door</i> (<scripRef id="Matt.xxvi-p76.7" osisRef="Bible:Rev.3.8" parsed="|Rev|3|8|0|0" passage="Re 3:8">Rev. iii. 8</scripRef>); but
they who know not the day of their visitation, shall have the
things that belong to their peace hid from their eyes. For proof of
this, <i>go see what God did to Shiloh,</i> <scripRef id="Matt.xxvi-p76.8" osisRef="Bible:Jer.7.12" parsed="|Jer|7|12|0|0" passage="Jer 7:12">Jer. vii. 12</scripRef>. (3.) We may apply it to the
common gifts of the Spirit. He that hath these, and doeth good with
them, shall have abundance; these gifts improve by exercise, and
brighten by being used; the more we do, the more we may do, in
religion; but those who stir not up the gift that is in them, who
do not exert themselves according to their capacity, their gifts
rust, and decay, and go out like a neglected fire. From his that
hath not a living principle of grace in his soul, shall be taken
away the common gifts which he hath, as the lamps of the foolish
virgins went out for want of oil, <scripRef id="Matt.xxvi-p76.9" osisRef="Bible:Matt.25.8" parsed="|Matt|25|8|0|0" passage="Mt 25:8"><i>v.</i> 8</scripRef>. Thus the arm of the <i>idle
shepherd,</i> which he had sluggishly folded up in his bosom, comes
to be dried up, and his right eye, which he had carelessly or
wilfully shut, becomes utterly darkened, as it is threatened,
<scripRef id="Matt.xxvi-p76.10" osisRef="Bible:Zech.11.17" parsed="|Zech|11|17|0|0" passage="Zec 11:17">Zech. xi. 17</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p77">2. He is sentenced to be <i>cast into outer
darkness,</i> <scripRef id="Matt.xxvi-p77.1" osisRef="Bible:Matt.25.30" parsed="|Matt|25|30|0|0" passage="Mt 25:30"><i>v.</i> 30</scripRef>.
Here,</p>
<p class="indent" id="Matt.xxvi-p78">(1.) His character is that of an
<i>unprofitable servant.</i> Note, Slothful servants will be
reckoned with as unprofitable servants, who do nothing to the
purpose of their coming into the world, nothing to answer the end
of their birth or baptism, who are no way serviceable to the glory
of God, the good of others, or the salvation of their own souls. A
slothful servant is a withered member in the body, a barren tree in
the vineyard, an idle drone in the hive, he is good for nothing. In
one sense, we are all <i>unprofitable servants</i> (<scripRef id="Matt.xxvi-p78.1" osisRef="Bible:Luke.17.10" parsed="|Luke|17|10|0|0" passage="Lu 17:10">Luke xvii. 10</scripRef>); we cannot <i>profit
God,</i> <scripRef id="Matt.xxvi-p78.2" osisRef="Bible:Job.22.2" parsed="|Job|22|2|0|0" passage="Job 22:2">Job xxii. 2</scripRef>. But
to others, and to ourselves, it is required that we be profitable;
if we be not, Christ will not own us as his servants: it is not
enough not to do hurt, but we must do good, must bring forth fruit,
and though thereby God is not profited, yet he is glorified,
<scripRef id="Matt.xxvi-p78.3" osisRef="Bible:John.15.8" parsed="|John|15|8|0|0" passage="Joh 15:8">John xv. 8</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p79">(2.) His doom is, to be <i>cast into outer
darkness.</i> Here, as in what was said to the faithful servants,
our Saviour slides insensibly out of the parable into the thing
intended by it, and it serves as a key to the whole; for, <i>outer
darkness, where there is weeping and gnashing of teeth,</i> is, in
Christ's discourses, the common periphrasis of the miseries of the
damned in hell. Their state is, [1.] Very dismal; it is outer
darkness. Darkness is uncomfortable and frightful: it was one of
the plagues of Egypt. In hell there are <i>chains of darkness,</i>
<scripRef id="Matt.xxvi-p79.1" osisRef="Bible:2Pet.2.4" parsed="|2Pet|2|4|0|0" passage="2Pe 2:4">2 Pet. ii. 4</scripRef>. In the dark
<i>no man can work,</i> a fit punishment for a slothful servant. It
is <i>outer</i> darkness, <i>out</i> from the light of heaven,
<i>out</i> from the joy of their Lord, into which the faithful
servants were admitted; <i>out</i> from the feast. Compare
<scripRef id="Matt.xxvi-p79.2" osisRef="Bible:Matt.8.12 Bible:Matt.22.13" parsed="|Matt|8|12|0|0;|Matt|22|13|0|0" passage="Mt 8:12,22:13"><i>ch.</i> viii. 12; xxii.
13</scripRef>. [2.] Very doleful; there is weeping, which bespeaks
great sorrow, and gnashing of teeth, which bespeaks great vexation
and indignation. This will be the portion of the slothful
servant.</p>
</div><scripCom id="Matt.xxvi-p79.3" osisRef="Bible:Matt.25.31-Matt.25.46" parsed="|Matt|25|31|25|46" passage="Mt 25:31-46" type="Commentary"/><div class="Commentary" id="Bible:Matt.25.31-Matt.25.46">
<h4 id="Matt.xxvi-p79.4">The Process of the Last
Judgment.</h4>
<p class="passage" id="Matt.xxvi-p80">31 When the Son of man shall come in his glory,
and all the holy angels with him, then shall he sit upon the throne
of his glory:   32 And before him shall be gathered all
nations: and he shall separate them one from another, as a shepherd
divideth <i>his</i> sheep from the goats:   33 And he shall
set the sheep on his right hand, but the goats on the left.  
34 Then shall the King say unto them on his right hand, Come, ye
blessed of my Father, inherit the kingdom prepared for you from the
foundation of the world:   35 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:   36 Naked, and ye clothed me: I
was sick, and ye visited me: I was in prison, and ye came unto me.
  37 Then shall the righteous answer him, saying, Lord, when
saw we thee an hungred, and fed <i>thee?</i> or thirsty, and gave
<i>thee</i> drink?   38 When saw we thee a stranger, and took
<i>thee</i> in? or naked, and clothed <i>thee?</i>   39 Or
when saw we thee sick, or in prison, and came unto thee?   40
And the King shall answer and say unto them, Verily I say unto you,
Inasmuch as ye have done <i>it</i> unto one of the least of these
my brethren, ye have done <i>it</i> unto me.   41 Then shall
he say also unto them on the left hand, Depart from me, ye cursed,
into everlasting fire, prepared for the devil and his angels:
  42 For I was an hungred, and ye gave me no meat: I was
thirsty, and ye gave me no drink:   43 I was a stranger, and
ye took me not in: naked, and ye clothed me not: sick, and in
prison, and ye visited me not.   44 Then shall they also
answer him, saying, Lord, when saw we thee an hungred, or athirst,
or a stranger, or naked, or sick, or in prison, and did not
minister unto thee?   45 Then shall he answer them, saying,
Verily I say unto you, Inasmuch as ye did <i>it</i> not to one of
the least of these, ye did <i>it</i> not to me.   46 And these
shall go away into everlasting punishment: but the righteous into
life eternal.</p>
<p class="indent" id="Matt.xxvi-p81">We have here a description of the process
of the last judgment in the great day. There are some passages in
it that are parabolical; as the separating between the sheep and
the goats, and the dialogues between the judge and the persons
judged: but there is no thread of similitude carried through the
discourse, and therefore it is rather to be called a draught or
delineation of the final judgment, than a parable; it is, as it
were, the explanation of the former parables. And here we have,</p>
<p class="indent" id="Matt.xxvi-p82">I. The placing of the judge upon the
judgment-seat (<scripRef id="Matt.xxvi-p82.1" osisRef="Bible:Matt.25.31" parsed="|Matt|25|31|0|0" passage="Mt 25:31"><i>v.</i>
31</scripRef>); <i>When the Son of man shall come.</i> Observe
here,</p>
<p class="indent" id="Matt.xxvi-p83">1. That there is a judgment to come, in
which every man shall be sentenced to a state of everlasting
happiness, or misery, in the world of recompence or retribution,
according to what he did in this world of trial and probation,
which is to be judged of by the rule of the everlasting gospel.</p>
<p class="indent" id="Matt.xxvi-p84">2. The administration of the judgment of
the great day is committed to the Son of man; for by him God will
judge the world (<scripRef id="Matt.xxvi-p84.1" osisRef="Bible:Acts.17.31" parsed="|Acts|17|31|0|0" passage="Ac 17:31">Acts xvii.
31</scripRef>), and to him all judgment is committed, and therefore
the judgment of that day, which is the centre of all. Here, as
elsewhere, when the last judgment is spoken of, Christ is called
<i>the son of man,</i> because he is to judge the sons of men (and,
being himself of the same nature, he is the more unexceptionable);
and because his wonderful condescension to take upon him our
nature, and to become the son of man, will be recompensed by this
exaltation in that day, and an honour put upon the human
nature.</p>
<p class="indent" id="Matt.xxvi-p85">3. Christ's appearing to judge the world
will be splendid and glorious. Agrippa and Bernice came to the
judgment-seat with <i>great pomp</i> (<scripRef id="Matt.xxvi-p85.1" osisRef="Bible:Acts.25.23" parsed="|Acts|25|23|0|0" passage="Ac 25:23">Acts xxv. 23</scripRef>); but that was (as the original
word is) <i>great fancy.</i> Christ will come to the judgment-seat
in real glory: the Sun of righteousness shall then shine in his
meridian lustre, and the Prince of the kings of the earth shall
show the riches of his glorious kingdom, and the honours of his
excellent majesty; and all the world shall see what the saints only
do now believe—that he is the brightness of his Father's glory. He
shall come not only in the glory of his Father, but in his own
glory, as mediator: his first coming was under a black cloud of
obscurity; his second will be in a bright cloud of glory. The
assurance Christ gave his disciples of his future glory, might help
to take off the offence of the cross, and his approaching disgrace
and suffering.</p>
<p class="indent" id="Matt.xxvi-p86">4. When Christ comes in his glory to judge
the world, he will bring all his holy angels with him. This
glorious person will have a glorious retinue, his holy myriads, who
will be not only his attendants, but ministers of his justice; they
shall come with him both for state and service. They must come to
call the court (<scripRef id="Matt.xxvi-p86.1" osisRef="Bible:1Thess.4.16" parsed="|1Thess|4|16|0|0" passage="1Th 4:16">1 Thess. iv.
16</scripRef>), to gather the elect (<scripRef id="Matt.xxvi-p86.2" osisRef="Bible:Matt.24.31" parsed="|Matt|24|31|0|0" passage="Mt 24:31"><i>ch.</i> xxiv. 31</scripRef>), to bundle the tares
(<scripRef id="Matt.xxvi-p86.3" osisRef="Bible:Matt.13.40" parsed="|Matt|13|40|0|0" passage="Mt 13:40"><i>ch.</i> xiii. 40</scripRef>), to
be witnesses of the saints' glory (<scripRef id="Matt.xxvi-p86.4" osisRef="Bible:Luke.12.8" parsed="|Luke|12|8|0|0" passage="Lu 12:8">Luke
xii. 8</scripRef>), and of sinners' misery, <scripRef id="Matt.xxvi-p86.5" osisRef="Bible:Rev.14.10" parsed="|Rev|14|10|0|0" passage="Re 14:10">Rev. xiv. 10</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p87">5. He will then sit upon the throne of his
glory. He is <i>now</i> set down with the Father upon his throne;
and it is a throne of grace, to which we may come boldly; it is a
throne of government, the throne of his father David; he is a
priest upon that throne: but <i>then</i> he will sit upon the
throne of glory, the throne of judgment. See <scripRef id="Matt.xxvi-p87.1" osisRef="Bible:Dan.7.9-Dan.7.10" parsed="|Dan|7|9|7|10" passage="Da 7:9,10">Dan. vii. 9, 10</scripRef>. Solomon's throne, though
there was not its like in any kingdom, was but a dunghill to it.
Christ, in the days of his flesh, was arraigned as a prisoner at
the bar; but at his second coming, he will sit as a judge upon the
bench.</p>
<p class="indent" id="Matt.xxvi-p88">II. The appearing of all the children of
men before him (<scripRef id="Matt.xxvi-p88.1" osisRef="Bible:Matt.25.32" parsed="|Matt|25|32|0|0" passage="Mt 25:32"><i>v.</i>
32</scripRef>); <i>Before him shall be gathered all nations.</i>
Note, The judgment of the great day will be a general judgment. All
must be summoned before Christ's tribunal; all of every age of the
world, from the beginning to the end of time; all of every place on
earth, even from the remotest corners of the world, most obscure,
and distant from each other; all nations, all those nations of men
that are made of one blood, to dwell on all the face of the
earth.</p>
<p class="indent" id="Matt.xxvi-p89">III. The distinction that will then be made
between the precious and the vile; <i>He shall separate them one
from another,</i> as the tares and wheat are separated at the
harvest, the good fish and the bad at the shore, the corn and chaff
in the floor. Wicked and godly here dwell together in the same
kingdoms, cities, churches, families, and are not certainly
distinguishable one from another; such are the infirmities of
saints, such the hypocrisies of sinners, and one event to both: but
in that day they will be separated, and parted for ever; <i>Then
shall ye return, and discern between the righteous and the
wicked,</i> <scripRef id="Matt.xxvi-p89.1" osisRef="Bible:Mal.3.18" parsed="|Mal|3|18|0|0" passage="Mal 3:18">Mal. iii. 18</scripRef>.
They cannot separate themselves one from another in this world
(<scripRef id="Matt.xxvi-p89.2" osisRef="Bible:1Cor.5.10" parsed="|1Cor|5|10|0|0" passage="1Co 5:10">1 Cor. v. 10</scripRef>), nor can any
one else separate them (<scripRef id="Matt.xxvi-p89.3" osisRef="Bible:Matt.13.29" parsed="|Matt|13|29|0|0" passage="Mt 13:29"><i>ch.</i>
xiii. 29</scripRef>); but the Lord knows them that are his, and he
can separate them. This separation will be so exact, that the most
inconsiderable saints shall not be lost in the crowd of sinners,
nor the most plausible sinner hid in the crowd of saints (<scripRef id="Matt.xxvi-p89.4" osisRef="Bible:Ps.1.5" parsed="|Ps|1|5|0|0" passage="Ps 1:5">Ps. i. 5</scripRef>), but every one shall go to
his own place. This is compared to a shepherd's dividing between
the sheep and the goats; it is taken from <scripRef id="Matt.xxvi-p89.5" osisRef="Bible:Ezek.34.17" parsed="|Ezek|34|17|0|0" passage="Eze 34:17">Ezek. xxxiv. 17</scripRef>, <i>Behold, I judge between
cattle and cattle.</i> Note, 1. Jesus Christ is the great Shepherd;
he now feeds his flock like a shepherd, and will shortly
distinguish between those that are his, and those that are not, as
Laban divided his sheep from Jacob's, and set three days' journey
between them, <scripRef id="Matt.xxvi-p89.6" osisRef="Bible:Gen.30.35-Gen.30.36" parsed="|Gen|30|35|30|36" passage="Ge 30:35,36">Gen. xxx. 35,
36</scripRef>. 2. The godly are like sheep—innocent, mild,
patient, useful: the wicked are like goats, a baser kind of animal,
unsavoury and unruly. The sheep and goats are here feeding all day
in the same pasture, but will be coted at night in different folds.
Being thus divided, he will set the <i>sheep on his right hand,</i>
and the <i>goats on his left,</i> <scripRef id="Matt.xxvi-p89.7" osisRef="Bible:Matt.25.33" parsed="|Matt|25|33|0|0" passage="Mt 25:33"><i>v.</i> 33</scripRef>. Christ puts honour upon the
godly, as we show respect to those we set on our right hand; but
the wicked shall rise to everlasting shame, <scripRef id="Matt.xxvi-p89.8" osisRef="Bible:Dan.12.2" parsed="|Dan|12|2|0|0" passage="Da 12:2">Dan. xii. 2</scripRef>. It is not said that he shall put
the rich on his right hand, and the poor on his left; the learned
and noble on his right hand, and unlearned and despised on his
left; but the godly on his right hand, and the wicked on his left.
All other divisions and subdivisions will then be abolished; but
the great distinction of men into saints and sinners, sanctified
and unsanctified, will remain for ever, and men's eternal state
will be determined by it. The wicked took up with left-handed
blessings, riches and honour, and so shall their doom be.</p>
<p class="indent" id="Matt.xxvi-p90">IV. The process of the judgement concerning
each of these.</p>
<p class="indent" id="Matt.xxvi-p91">1. Concerning the godly, on the right hand.
Their cause must be first despatched, that they may be assessors
with Christ in the judgement of the wicked, whose misery will be
aggravated by their seeing Abraham, and Isaac, and Jacob, admitted
into the kingdom of heaven, <scripRef id="Matt.xxvi-p91.1" osisRef="Bible:Luke.13.28" parsed="|Luke|13|28|0|0" passage="Lu 13:28">Luke xiii.
28</scripRef>. Observe here,</p>
<p class="indent" id="Matt.xxvi-p92">(1.) The <i>glory</i> conferred upon them;
the sentence by which they shall be not only acquitted, but
preferred and rewarded (<scripRef id="Matt.xxvi-p92.1" osisRef="Bible:Matt.25.34" parsed="|Matt|25|34|0|0" passage="Mt 25:34"><i>v.</i>
34</scripRef>); <i>The king shall say unto them.</i> He that was
the Shepherd (which bespeaks the care and tenderness wherewith he
will make this disquisition), is here the King, which bespeaks the
authority wherewith he will then pronounce the sentence: where the
word of this King is, there is power. Here are two things in this
sentence:</p>
<p class="indent" id="Matt.xxvi-p93">[1.] The acknowledging of the saints to be
the blessed of the Lord; <i>Come, ye blessed of my Father.
First,</i> He pronounces them <i>blessed;</i> and his saying they
are blessed, makes them so. The law curses them for their many
discontinuances; but Christ having redeemed them from the curse of
the law, and purchased a blessing for them, commands a blessing on
them. <i>Secondly, Blessed of his Father;</i> reproached and cursed
by the world, but blessed of God. As the Spirit glorifies the Son
(<scripRef id="Matt.xxvi-p93.1" osisRef="Bible:John.16.14" parsed="|John|16|14|0|0" passage="Joh 16:14">John xvi. 14</scripRef>), so the Son
glorifies the Father by referring the salvation of the saints to
him as the First Cause; all our blessings in heavenly things flow
to us from God, as the Father of our Lord Jesus Christ, <scripRef id="Matt.xxvi-p93.2" osisRef="Bible:Eph.1.3" parsed="|Eph|1|3|0|0" passage="Eph 1:3">Eph. i. 3</scripRef>. <i>Thirdly,</i> He calls
them <i>to come:</i> this <i>come</i> is, in effect,
"<i>Welcome,</i> ten thousand welcomes, to the blessings of my
father; come to me, come to be for ever with me; you that followed
me bearing the cross, now come along with me wearing the crown. The
blessed of my Father are the beloved of my soul, that have been too
long at a distance from me; come, now, come into my bosom, come
into my arms, come into my dearest embraces!" O with what joy will
this fill the hearts of the saints in that day! We now come boldly
to the throne of grace, but we shall then come boldly to the throne
of glory; and this word holds out the golden sceptre, with an
assurance that our requests shall be granted to more than the half
of the kingdom. Now the Spirit saith, <i>Come,</i> in the word; and
the bride saith, <i>Come,</i> in prayer; and the result hereof is a
sweet communion: but the perfection of bliss will be, when <i>the
King shall say, Come.</i></p>
<p class="indent" id="Matt.xxvi-p94">[2.] The admission of the saints into the
blessedness and kingdom of the Father; <i>Inherit the kingdom
prepared for you.</i></p>
<p class="indent" id="Matt.xxvi-p95"><i>First,</i> the happiness they shall be
possessed of is very rich; we are told what it is by him who had
reason to know it, having purchased it for them, and possessed it
himself.</p>
<p class="indent" id="Matt.xxvi-p96">1. It is a <i>kingdom;</i> which is
reckoned the most valuable possession on earth, and includes the
greatest wealth and honour. Those that inherit kingdoms, wear all
the glories of the crown, enjoy all the pleasures of the court, and
command the peculiar treasures of the provinces; yet this is but a
faint resemblance of the felicities of the saints in heaven. They
that here are beggars, prisoners, accounted as the off-scouring of
all things, shall then inherit a kingdom, <scripRef id="Matt.xxvi-p96.1" osisRef="Bible:Ps.113.7 Bible:Rev.2.26-Rev.2.27" parsed="|Ps|113|7|0|0;|Rev|2|26|2|27" passage="Ps 113:7,Re 2:26,27">Ps. cxiii. 7; Rev. ii. 26, 27</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p97">2. It is a kingdom <i>prepared:</i> the
happiness must needs be great, for it is the product of the divine
counsels. Note, There is great preparation made for the
entertainment of the saints in the kingdom of glory. The Father
designed it for them in his thoughts of love, and provided it for
them in the greatness of his wisdom and power. The Son purchased it
for them, and is entered as the fore-runner to prepare a place,
<scripRef id="Matt.xxvi-p97.1" osisRef="Bible:John.14.2" parsed="|John|14|2|0|0" passage="Joh 14:2">John xiv. 2</scripRef>. And the
blessed Spirit, in preparing them for the kingdom, in effect, is
preparing it for them.</p>
<p class="indent" id="Matt.xxvi-p98">3. It is prepared <i>for them.</i> This
bespeaks, (1.) The suitableness of this happiness; it is in all
points adapted to the nature of a soul, and to the new nature of
a sanctified soul. (2.) Their property and interest in it. It is
prepared on purpose for them; not only for such as you, but for
you, you by name, you personally and particularly, who were chosen
to salvation through sanctification.</p>
<p class="indent" id="Matt.xxvi-p99">4. It is prepared <i>from the foundation of
the world.</i> This happiness was designed for the saints, and they
for it, before time began, from all eternity, <scripRef id="Matt.xxvi-p99.1" osisRef="Bible:Eph.1.4" parsed="|Eph|1|4|0|0" passage="Eph 1:4">Eph. i. 4</scripRef>. The end, which is last in
execution, is first in intention. Infinite Wisdom had an eye to the
eternal glorification of the saints, from the first founding of the
creation: <i>All things are for your sakes,</i> <scripRef id="Matt.xxvi-p99.2" osisRef="Bible:2Cor.4.15" parsed="|2Cor|4|15|0|0" passage="2Co 4:15">2 Cor. iv. 15</scripRef>. Or, it denotes the preparation
of the place of this happiness, which is to be the seat and
habitation of the blessed, in the very beginning of the work of
creation, <scripRef id="Matt.xxvi-p99.3" osisRef="Bible:Gen.1.1" parsed="|Gen|1|1|0|0" passage="Ge 1:1">Gen. i. 1</scripRef>. There in
the heaven of heavens the morning stars were singing together, when
the foundations of the earth were fastened, <scripRef id="Matt.xxvi-p99.4" osisRef="Bible:Job.38.4-Job.38.7" parsed="|Job|38|4|38|7" passage="Job 38:4-7">Job xxxviii. 4-7</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p100"><i>Secondly,</i> The tenure by which they
shall hold and possess it is very good, they shall come and
<i>inherit it.</i> What we come to by inheritance, is not got by
any procurement of our own, but purely, as the lawyers express it,
<i>by the act of God.</i> It is God that makes heirs, heirs of
heaven. We come to an inheritance by virtue of our sonship, our
adoption; <i>if children, then heirs.</i> A title by inheritance is
the sweetest and surest title; it alludes to possessions in the
land of Canaan, which passed by inheritance, and would not be
alienated longer than to the year of Jubilee. Thus is the heavenly
inheritance indefeasible, and unalienable. Saints, in this world,
are as heirs under age, tutored and governed till the time
appointed of the Father (<scripRef id="Matt.xxvi-p100.1" osisRef="Bible:Gal.4.1-Gal.4.2" parsed="|Gal|4|1|4|2" passage="Ga 4:1,2">Gal. iv. 1,
2</scripRef>); and then they shall be put in full possession of
that which now through grace they have a title to; <i>Come,</i> and
inherit it.</p>
<p class="indent" id="Matt.xxvi-p101">(2.) The ground of this (<scripRef id="Matt.xxvi-p101.1" osisRef="Bible:Matt.25.35-Matt.25.36" parsed="|Matt|25|35|25|36" passage="Mt 25:35,36"><i>v.</i> 35, 36</scripRef>), <i>For I was an
hungered, and ye gave me meat.</i> We cannot hence infer that any
good words of ours merit the happiness of heaven, by any intrinsic
worth or excellency in them: our goodness extends not unto God; but
it is plain that Jesus Christ will judge the world by the same rule
by which he governs it, and therefore will reward those that have
been obedient to that law; and mention will be made of their
obedience, not as their title, but as their evidence of an interest
in Christ, and his purchase. This happiness will be adjudged to
obedient believers, not upon a <i>quantum meruit—an estimate of
merit,</i> which supposes a proportion between the work and the
reward, but upon the promise of God purchased by Jesus Christ, and
the benefit of it secured under certain provisos and limitations;
and it is the purchase and promise that give the title, the
obedience is only the qualification of the person designed. An
estate made by deed or will upon condition, when the condition is
performed according to the true intent of the donor or testator,
becomes absolute; and then, though the title be built purely upon
the deed or will, yet the performing of the condition must be given
in evidence: and so it comes in here; for Christ is the Author of
eternal salvation to those only that obey him, and who patiently
continue in well doing.</p>
<p class="indent" id="Matt.xxvi-p102">Now the good works here mentioned are such
as we commonly call works of charity to the poor: not but that many
will be found on the right hand who never were in a capacity to
feed the hungry, or clothe the naked, but were themselves fed and
clothed by the charity of others; but one instance of sincere
obedience is put for all the rest, and it teaches us this in
general, that faith working by love is all in all in Christianity;
<i>Show me thy faith by thy works;</i> and nothing will abound to a
good account hereafter, but the fruits of righteousness in a good
conversation now. The good works here described imply three things,
which must be found in all that are saved.</p>
<p class="indent" id="Matt.xxvi-p103">[1.] Self-denial, and contempt of the
world; reckoning the things of the world no further good things,
than as we are enabled to do good with them: and those who have not
wherewithal to do good, must show the same disposition, by being
contentedly and cheerfully poor. Those are fit for heaven that are
mortified to the earth.</p>
<p class="indent" id="Matt.xxvi-p104">[2.] Love to our brethren; which is the
second great commandment, the fulfilling of the law, and an
excellent preparative for the world of everlasting love. We must
give proof of this love by our readiness to do good, and to
communicate; good wishes are but mockeries without good works,
<scripRef id="Matt.xxvi-p104.1" osisRef="Bible:Jas.2.15-Jas.2.16 Bible:1John.3.17" parsed="|Jas|2|15|2|16;|1John|3|17|0|0" passage="Jam 2:15,16,1Jo 3:17">Jam. ii. 15, 16; 1 John
iii. 17</scripRef>. Those that have not to give, must show the same
disposition some other way.</p>
<p class="indent" id="Matt.xxvi-p105">[3.] A believing regard to Jesus Christ.
That which is here rewarded is the relieving of the poor for
Christ's sake, out of love to him, and with an eye to him.
<i>This</i> puts an excellency upon the good work, when in it we
serve the Lord Christ, which those may do that work for their own
living, as well as those that help to keep others alive. See
<scripRef id="Matt.xxvi-p105.1" osisRef="Bible:Eph.6.5-Eph.6.7" parsed="|Eph|6|5|6|7" passage="Eph 6:5-7">Eph. vi. 5-7</scripRef>. Those good
works shall then be accepted which are done in the name of the Lord
Jesus, <scripRef id="Matt.xxvi-p105.2" osisRef="Bible:Col.3.17" parsed="|Col|3|17|0|0" passage="Col 3:17">Col. iii. 17</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p106"><i>I was hungry,</i> that is, my disciples
and followers were so, either by the persecutions of enemies for
well-doing, or by the common dispensations of Providence; for in
these things there is one event to the righteous and wicked: and
<i>you gave them meat.</i> Note, <i>First,</i> Providence so
variously orders and disposes of the circumstances of his people in
this world, as that while some are in a condition to give relief,
others need it. It is no new thing for those that are feasted with
the dainties of heaven to be hungry and thirsty, and to want daily
food; for those that are at home in God, to be strangers in a
strange land; for those that have put on Christ, to want clothes to
keep them warm; for those that have healthful souls, to have sickly
bodies; and for those to be in prison, that Christ has made free.
<i>Secondly,</i> Works of charity and beneficence, according as our
ability is, are necessary to salvation; and there will be more
stress laid upon them in the judgment of the great day, than is
commonly imagined; these must be the proofs of our love, and of our
professed subjection to the gospel of Christ, <scripRef id="Matt.xxvi-p106.1" osisRef="Bible:2Cor.9.13" parsed="|2Cor|9|13|0|0" passage="2Co 9:13">2 Cor. ix. 13</scripRef>. But they that show no mercy,
shall have judgment without mercy.</p>
<p class="indent" id="Matt.xxvi-p107">Now this reason is modestly excepted
against by the righteous, but is explained by the Judge
himself.</p>
<p class="indent" id="Matt.xxvi-p108">1. It is questioned by the righteous,
<scripRef id="Matt.xxvi-p108.1" osisRef="Bible:Matt.25.37-Matt.25.39" parsed="|Matt|25|37|25|39" passage="Mt 25:37-39"><i>v.</i> 37-39</scripRef>. Not as
if they were loth to inherit the kingdom, or were ashamed of their
good deeds, or had not the testimony of their own consciences
concerning them: but, (1.) The expressions are parabolical,
designed to introduce and impress these great truths, that Christ
has a mighty regard to works of charity, and is especially pleased
with kindnesses done to his people for his sake. Or, (2.) They
bespeak the humble admiration which glorified saints will be filled
with, to find such poor and worthless services, as theirs are, so
highly celebrated, and richly rewarded: <i>Lord, when saw we thee
an hungered, and fed thee?</i> Note, Gracious souls are apt to
think meanly of their own good deeds; especially as unworthy to be
compared with the glory that shall be revealed. Far from this is
the temper of those who said, <i>Wherefore have we fasted, and thou
seest not?</i> <scripRef id="Matt.xxvi-p108.2" osisRef="Bible:Isa.58.3" parsed="|Isa|58|3|0|0" passage="Isa 58:3">Isa. lviii.
3</scripRef>. Saints in heaven will wonder what brought them
thither, and that God should so regard them and their services. It
even put Nathanael to the blush, to hear Christ's encomium of him:
<i>Whence knowest thou me?</i> <scripRef id="Matt.xxvi-p108.3" osisRef="Bible:John.1.47-John.1.48" parsed="|John|1|47|1|48" passage="Joh 1:47,48">John
i. 47, 48</scripRef>. See <scripRef id="Matt.xxvi-p108.4" osisRef="Bible:Eph.3.20" parsed="|Eph|3|20|0|0" passage="Eph 3:20">Eph. iii.
20</scripRef>. "<i>When saw we thee an hungered?</i> We have seen
the poor in distress many a time; but when saw we thee?" Note,
Christ is more among us than we think he is; surely the Lord is in
this place, by his word, his ordinances, his ministers, his Spirit,
yea, and his poor, and we know it not: <i>When thou wert under the
fig-tree, I saw thee,</i> <scripRef id="Matt.xxvi-p108.5" osisRef="Bible:John.1.48" parsed="|John|1|48|0|0" passage="Joh 1:48">John i.
48</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p109">2. It is explained by the Judge himself
(<scripRef id="Matt.xxvi-p109.1" osisRef="Bible:Matt.25.40" parsed="|Matt|25|40|0|0" passage="Mt 25:40"><i>v.</i> 40</scripRef>); <i>Inasmuch
as ye have done it to these my brethren,</i> to the least, to one
of the least of them, <i>ye have done it unto me.</i> The good
works of the saints, when they are produced in the great day, (1.)
Shall all be remembered; and not the least, not one of the least,
overlooked, no not a cup of cold water. (2.) They shall be
interpreted most to their advantage, and the best construction that
can be put upon them. As Christ makes the best of their
infirmities, so he makes the most of their services.</p>
<p class="indent" id="Matt.xxvi-p110">We see what recompences Christ has for
those that feed the hungry, and clothe the naked; but what will
become of the godly poor, that had not wherewithal to do so? Must
they be shut out? No, [1.] Christ will own them, even the least of
them, as his brethren; he will not be ashamed, nor think it any
disparagement to him, <i>to call them brethren,</i> <scripRef id="Matt.xxvi-p110.1" osisRef="Bible:Heb.2.11" parsed="|Heb|2|11|0|0" passage="Heb 2:11">Heb. ii. 11</scripRef>. In the height of his
glory, he will not disown his poor relations; Lazarus is there laid
in his bosom, as a friend, as a brother. Thus he will confess them,
<scripRef id="Matt.xxvi-p110.2" osisRef="Bible:Matt.10.32" parsed="|Matt|10|32|0|0" passage="Mt 10:32"><i>ch.</i> x. 32</scripRef>. [2.] He
will take the kindness done to them, as done to himself; <i>Ye have
done it unto me;</i> which shows a respect to the poor that were
relieved, as well as to the rich that did relieve them. Note,
Christ espouses his people's cause, and interests himself in their
interests, and reckons himself received, and loved, and owned in
them. If Christ himself were among us in poverty, how readily would
we relieve him? In prison, how frequently would we visit him? We
are ready to envy the honour they had, who ministered to him of
their substance, <scripRef id="Matt.xxvi-p110.3" osisRef="Bible:Luke.8.3" parsed="|Luke|8|3|0|0" passage="Lu 8:3">Luke viii.
3</scripRef>. Wherever poor saints and poor ministers are, there
Christ is ready to receive our kindnesses in them, and they shall
be put to his account.</p>
<p class="indent" id="Matt.xxvi-p111">2. Here is the process concerning the
wicked, those on the left hand. And in that we have,</p>
<p class="indent" id="Matt.xxvi-p112">(1.) The sentence passed upon them,
<scripRef id="Matt.xxvi-p112.1" osisRef="Bible:Matt.5.41" parsed="|Matt|5|41|0|0" passage="Mt 5:41">v. 41</scripRef>. It was a disgrace to
be set on the left hand; but that is not the worst of it, he shall
say to them, <i>Depart from me, ye cursed.</i> Every word has
terror in it, like that of the trumpet at mount Sinai, waxing
louder and louder, every accent more and more doleful, and
exclusive of comfort.</p>
<p class="indent" id="Matt.xxvi-p113">[1.] To be so near to Christ was some
satisfaction, though under his frowns; but that will not be
allowed, <i>Depart from me.</i> In this world they were often
called to come to Christ, to come for life and rest, but they
turned a deaf ear to his calls; justly therefore are they bid to
depart from Christ, that would not come to him. "Depart from me the
Fountain of all good, from me the Saviour, and therefore from all
hope of salvation; I will never have any thing more to say to you,
or do with you." Here they said to the Almighty, <i>Depart from
us;</i> then he will <i>choose their delusions,</i> and say to
them, <i>Depart from me.</i> Note, It is the hell of hell to depart
from Christ.</p>
<p class="indent" id="Matt.xxvi-p114">[2.] If they must depart, and depart from
Christ, might they not be dismissed with a blessing, with one kind
and compassionate word at least? No, <i>Depart, ye cursed,</i> They
that would not come to Christ, to inherit a blessing, must depart
from him under the burthen of a curse, that curse of the law on
every one that breaks it, <scripRef id="Matt.xxvi-p114.1" osisRef="Bible:Gal.3.10" parsed="|Gal|3|10|0|0" passage="Gal 3:10">Gal. iii.
10</scripRef>. <i>As they loved cursing, so it shall come unto
them.</i> But observe, The righteous are called <i>the blessed of
my Father;</i> for their blessedness is owing purely to the grace
of God and his blessing, but the wicked are called only <i>ye
cursed,</i> for their damnation is of themselves. Hath God sold
them? No, they have sold themselves, have laid themselves under the
curse, <scripRef id="Matt.xxvi-p114.2" osisRef="Bible:Isa.50.1" parsed="|Isa|50|1|0|0" passage="Isa 50:1">Isa. l. 1</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p115">[3.] If they must depart, and depart with a
curse, may they not go into some place of ease and rest? Will it
not be misery enough for them to bewail their loss? No, there is a
punishment of sense as well as loss; they must depart into
<i>fire,</i> into torment as grievous as that of fire is to the
body, and much more. This fire is the wrath of the eternal God
fastening upon the guilty souls and consciences of sinners that
have made themselves fuel for it. Our God is a consuming fire, and
sinners fall immediately into his hands, <scripRef id="Matt.xxvi-p115.1" osisRef="Bible:Heb.10.31 Bible:Rom.2.8-Rom.2.9" parsed="|Heb|10|31|0|0;|Rom|2|8|2|9" passage="Heb 10:31,Ro 2:8,9">Heb. x. 31; Rom. ii. 8, 9</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p116">[4.] If into fire, may it not be some light
or gentle fire? No, it is <i>prepared</i> fire; it is a torment
<i>ordained of old,</i> <scripRef id="Matt.xxvi-p116.1" osisRef="Bible:Isa.30.33" parsed="|Isa|30|33|0|0" passage="Isa 30:33">Isa. xxx.
33</scripRef>. The damnation of sinners is often spoken of as an
act of the divine power; <i>he is able to cast into hell.</i> In
the vessels of wrath he makes his power known; it is a
<i>destruction from the presence of the Lord, and from the glory of
his power.</i> In it shall be seen what a provoked God can do to
make a provoking creature miserable.</p>
<p class="indent" id="Matt.xxvi-p117">[5.] If into fire, prepared fire, O let it
be but of short continuance, let them but pass <i>through</i> fire;
no, the fire of God's wrath will be an <i>everlasting</i> fire; a
fire, that, fastening and preying upon immortal souls, can never go
out for want of fuel; and, being kindled and kept burning by the
wrath of an immortal God, can never go out for want of being blown
and stirred up; and, the streams of mercy and grace being for ever
excluded, there is nothing to extinguish it. If a drop of water be
denied to cool the tongue, buckets of water will never be granted
to quench this flame.</p>
<p class="indent" id="Matt.xxvi-p118">[6.] If they must be doomed to such a state
of endless misery, yet may they not have some good company there?
No, none but <i>the devil and his angels,</i> their sworn enemies,
that helped to bring them to this misery, and will triumph over
them in it. They served the devil while they lived, and therefore
are justly sentenced to be where he is, as those that served
Christ, are taken to be with him where he is. It is terrible to lie
in a house haunted with devils; what will it be then to be
companions with them for ever? Observe here, <i>First,</i> Christ
intimates that there is one that is the prince of the devils, the
ring-leader of the rebellion, and that the rest are his angels, his
messengers, by whose agency he supports his kingdom. Christ and his
angels will in that day triumph over the dragon and his, <scripRef id="Matt.xxvi-p118.1" osisRef="Bible:Rev.12.7-Rev.12.8" parsed="|Rev|12|7|12|8" passage="Re 12:7,8">Rev. xii. 7, 8</scripRef>. <i>Secondly,</i> The
fire is said to be prepared, not primarily for the wicked, as the
kingdom is prepared for the righteous; but it was originally
intended for <i>the devil and his angels.</i> If sinners make
themselves associates with Satan by indulging their lusts, they may
thank themselves if they become sharers in that misery which was
prepared for him and his associates. Calvin notes upon this, that
<i>therefore</i> the torment of the damned is said to be
<i>prepared for the devil and his angels,</i> to cut off all hope
of escaping it; the devil and his angels are already made prisoners
in the pit, and can worms of the earth think to escape?</p>
<p class="indent" id="Matt.xxvi-p119">(2.) The reason of this sentence assigned.
God's judgments are all just, and he will be justified in them. He
is Judge himself, and therefore <i>the heavens shall declare his
righteousness.</i></p>
<p class="indent" id="Matt.xxvi-p120">Now, [1.] All that is charged upon them, on
which the sentence is grounded, is, omission; as, before, the
servant was condemned, not for wasting his talent, but for burying
it; so here, he doth not say, "I was hungry and thirsty, for you
took my meat and drink from me; I was a stranger, for you banished
me; naked, for you stripped me; in prison, for you laid me there:"
but, "When I was in these distresses, you were so selfish, so taken
up with your own ease and pleasure, made so much of your labour,
and were so loth to part with your money, that you did not
<i>minister</i> as you might have done to my relief and succour.
You were like those epicures that were at ease in Zion, and were
not <i>grieved for the affliction of Joseph,</i>" <scripRef id="Matt.xxvi-p120.1" osisRef="Bible:Amos.6.4-Amos.6.6" parsed="|Amos|6|4|6|6" passage="Am 6:4-6">Amos vi. 4-6</scripRef>. Note, Omissions are the
ruin of thousands.</p>
<p class="indent" id="Matt.xxvi-p121">[2.] It is the omission of works of charity
to the poor. They are not sentenced for omitting their sacrifices
and burnt-offerings (they abounded in these, <scripRef id="Matt.xxvi-p121.1" osisRef="Bible:Ps.50.8" parsed="|Ps|50|8|0|0" passage="Ps 50:8">Ps. l. 8</scripRef>), but for omitting the weightier
matter of the law, <i>judgment, mercy, and faith.</i> The Ammonites
and Moabites were excluded the sanctuary, because they <i>met not
Israel with bread and water,</i> <scripRef id="Matt.xxvi-p121.2" osisRef="Bible:Deut.23.3-Deut.23.4" parsed="|Deut|23|3|23|4" passage="De 23:3,4">Deut. xxiii. 3, 4</scripRef>. Note, Uncharitableness to
the poor is a damning sin. If we will not be brought to works of
charity by the hope of reward, let us be influenced by fear of
punishment; for <i>they shall have judgment without mercy, that
have showed no mercy.</i> Observe, He doth not say, "I was sick,
and you did not cure me; in prison, and you did not release me"
(perhaps that was more than they could do); but, "You <i>visited me
not,</i> which you might have done." Note, Sinners will be
condemned, at the great day, for the omission of that good which it
was in the power of their hand to do. But if the doom of the
uncharitable be so dreadful, how much more intolerable will the
doom of the cruel be, the doom of persecutors! Now this reason of
the sentence is.</p>
<p class="indent" id="Matt.xxvi-p122"><i>First,</i> Objected against by the
prisoners (<scripRef id="Matt.xxvi-p122.1" osisRef="Bible:Matt.25.44" parsed="|Matt|25|44|0|0" passage="Mt 25:44"><i>v.</i> 44</scripRef>);
<i>Lord, when saw we thee an hungered, or athirst?</i> Condemned
sinners, though they have no plea that will bear them out, will yet
in vain offer at excuses. Now. 1. The manner of their pleading
bespeaks their present precipitation. They cut it short, as men in
haste; <i>when saw we thee hungry, or thirsty, or naked?</i> They
care not to repeat the charge, as conscious to themselves of their
own guilt, and unable to bear the terrors of the judgment. Nor will
they have time allowed them to insist upon such frivolous pleas;
for it is all (as we say) but "trifling with the court." 2. The
matter of their plea bespeaks their former inconsideration of that
which they might have known, but would not till now that it was too
late. They that had slighted and persecuted poor Christians, would
not own that they had slighted and persecuted Christ: no, they
never intended any affront to him, nor expected that so great a
matter would have been made of it. They imagined it was only a
company of poor, weak, silly, and contemptible people, who made
more ado than needed about religion, that they put those slights
upon; but they who do so, will be made to know, either in the day
of their conversion, as Paul, or of their condemnation, as these
here, that it was <i>Jesus whom they persecuted.</i> And, if they
say, <i>Behold, we knew it not: doth not he that pondereth the
heart consider it?</i> <scripRef id="Matt.xxvi-p122.2" osisRef="Bible:Prov.24.11-Prov.24.12" parsed="|Prov|24|11|24|12" passage="Pr 24:11,12">Prov. xxiv.
11, 12</scripRef>.</p>
<p class="indent" id="Matt.xxvi-p123"><i>Secondly,</i> Justified by the Judge,
who will convince all the ungodly of the hard speeches spoken
against him in those that are his, <scripRef id="Matt.xxvi-p123.1" osisRef="Bible:Jude.1.15" parsed="|Jude|1|15|0|0" passage="Jude 1:15">Jude 15</scripRef>. He goes by this rule (<scripRef id="Matt.xxvi-p123.2" osisRef="Bible:Matt.25.45" parsed="|Matt|25|45|0|0" passage="Mt 25:45"><i>v.</i> 45</scripRef>); <i>Inasmuch as ye did
it not to one of the least of these, ye did it not to me.</i> Note,
What is done against the faithful disciples and followers of
Christ, even the least of them, he takes as done against himself.
He is reproached and persecuted in them, for they are reproached
and persecuted for his sake, and <i>in all their afflictions he is
afflicted.</i> He that touches them, touches him in a part no less
tender than the apple of his eye.</p>
<p class="indent" id="Matt.xxvi-p124"><i>Lastly,</i> Here is the execution of
both these sentences, <scripRef id="Matt.xxvi-p124.1" osisRef="Bible:Matt.25.46" parsed="|Matt|25|46|0|0" passage="Mt 25:46"><i>v.</i>
46</scripRef>. Execution is the life of the law, and Christ will
take care that that be done according to the sentence.</p>
<p class="indent" id="Matt.xxvi-p125">1. <i>The wicked shall go away into
everlasting punishment.</i> Sentence will then be executed
speedily, and no reprieve granted, nor any time allowed to move in
arrest of judgment. The execution of the wicked is first mentioned;
for first the tares are gathered and burned. Note, (1.) The
punishment of the wicked in the future state will be an everlasting
punishment, for that state is an unalterable state. It can neither
be thought that sinners should change their own natures, nor that
God should give his grace to change them, when in this world the
day of grace was misspent, the Spirit of grace resisted, and the
means of grace abused and baffled. (2.) The wicked shall be made to
<i>go</i> away into that punishment; not that they will go
voluntarily, no, they are <i>driven</i> from light into darkness;
but it bespeaks an irresistible conviction of guilt, and a final
despair of mercy.</p>
<p class="indent" id="Matt.xxvi-p126">2. <i>The righteous shall go away into life
eternal;</i> that is, they shall <i>inherit the kingdom,</i>
<scripRef id="Matt.xxvi-p126.1" osisRef="Bible:Matt.25.34" parsed="|Matt|25|34|0|0" passage="Mt 25:34"><i>v.</i> 34</scripRef>. Note, (1.)
Heaven is life, it is all happiness. The life of the soul results
from its union with God by the mediation of Jesus Christ, as that
of the body from its union with the soul by the animal spirits. The
heavenly life consists in the vision and fruition of God, in a
perfect conformity to him, and an immediate uninterrupted communion
with him. (2.) It is <i>eternal</i> life. There is no death to put
a period to the life itself, nor old age to put a period to the
comfort of it, or any sorrow to embitter it. Thus life and death,
good and evil, the blessing and the curse, are set before us, that
we may choose our way; and so shall our end be. Even the heathen
had some notion of these different states of good and bad in the
other world. Cicero in his <i>Tusculan Questions,</i> lib. 1,
brings in Socrates thus speaking, <i>Duæ sunt viæ, duplicesque
cursus è corpore exeuntium: nam qui se vitiis humanis
contaminarunt, et libidinibus se tradiderunt, iis devium quoddam
iter est, seclusum à consilio deorum; qui autem se integros
castosque servarunt, quibusque fuerit minima cum corporibus
contagio, suntque in corporibus humanis vitam imitati deorum, iis
ad illos a quibus sunt profecti facile patet reditus—Two paths
open before those who depart out of the body. Such as have
contaminated themselves with human vices, and yielded to their
lusts, occupy a path that conducts them far from the assembly and
council of the gods; but the upright and chaste, such as have been
least defiled by the flesh, and have imitated, while in the body,
the gods, these find it easy to return to the sublime beings from
whom they came.</i></p>
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