a Kingdom that cannot be shaken of which none can dispossess us our Sufferings may be many long and grievous but then all will be at an end when Christ shall place us at his right hand Heb. 6.19 Which Hope have we as an Anchor of the Soul both sure and steadfast and which entereth into that within the veil We have a sure Anchor in the stormy gusts of Temptations 1 Thes. 5.8 Let us put on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation and Eph. 6.17 And take the Helmet of Salvation Hope is our Helmet in the dreadful day of Battel As long as we can lift up our heads and look to Heaven we should patiently bear all Calamities We shall at last hear this Blessed Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World SERMON XXII MATTH XXV v. 35 36. For I was an Hungred and ye gave me Meat I was Thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye Cloathed me I was Sick and ye visited me I was in Prison and ye came unto me WE have seen the Sentence now the Reason of the Sentence For The Illative Particle sheweth that many like the Sentence would be glad to be entertained with a Come ye blessed of my Father But turn back upon the Reason to Visit Feed and Cloath they have no mind or to any other serious Duties and Acts of Faith and Self-denyal but we must regard both and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation I shall first Vindicate the words and then give you some Observations from them First Vindicate them and assert their proper sense and intendment for upon the Reading four Doubts may arise in your minds 1. That good Works are the reason of this Sentence 2. That the good Works of the Faithful are only mentioned and not the evil they have committed 3. That only works of Mercy or the fruits of Love are specified 4. All cannot express their Love and Self-denyal this way Let me clear these things and our way will be the more easie and smooth afterward I. For the first Doubt That works are assigned as the reason of the Sentence of Absolution For the Papists thence inferr their Merit and causal influence upon Eternal Life I Answer 1. 'T is one thing to give a Reason of the Sentence another to express the Cause of the Benefit received and adjudged to us by that Sentence A Charter may be given to a sort of People out of meer grace and Priviledges promised to all such as are under such a qualification though that qualification no way mâ—riteth those Priviledges and that Grace promised As if a King should offer Pardon and Preferment to Rebels that lay down their Arms and return to their Duty and Allegiance and live in such bounds their returning to their Duty doth not merit this Pardon for it was a meer act of Grace in the Prince much less doth their return to their Duty and living peaceably within their ancient bounds merit the Honours and Advancement promised yet this is pleadable in Court and the Judge that taketh knowledge of the Cause taketh the Reason of his Sentence from their peaceable Living within their bounds whereby he Judgeth them capable of the Honours promised and expected So here God of his meer Grace promiseth the Pardon of our Sins and to bestow upon us Eternal life if we Believe and Repent and return to the Duty we owed him by our Creation Our Obedience is not the Cause of our Pardon or of our right to Glory but his free Promise but yet this qualification must be taken notice of by our Judge in the great day as the Reason of his Sentence The sprinkling of the Door-posts with Blood was not a proper cause to move the destroying Angel to pass over but according to that Rule he must proceed the admitting all that have a Ticket to any Solemnity is not the Cause why they are worthy to be received This is clear that a Person is justified in some other way than a Sentence is justified These works are produced to justifie the Righteousness of his Sentence before the whole World A Sinner is justified by Faith Christ's Sentence by the Believers Obedience 2. That Works merit not the Blessings promised and adjudged to us is evident For they are due Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants ne have done that which was our Duty to doe And they are imperfect Phil. 3.12 Not as though I had already attained or were already perfect And they are Gifts of God for which we ought to give him thanks 2 Cor. 8.1 A Grace of God bestowed on us and Gifts have no Equality with the Reward Rom. 8.18 And they are done by Servants redeemed by an Infinite Price 1 Pet. 1.19 With the Precious Blood of Christ as of a Lamb without blemish and without spot being already appointed Heirs of Eternal Life Rom. 8.17 Deserving eternal Death Rom. 6.17 and that need continually implore the Mercy of God for the Pardon of Sin So much as you ascribe to mans Merit so much you detract from the Grace of God And the more sin is acknowledged the more Illustrious is Grace Rom. 5.20 Where sin abounded Grace did much more abound You cross the Counsel of God all glorying in himself 1 Cor. 1.29 That no flesh should glory in his presence And Deut. 9.4 5 6. Speak not thou in thy Heart after that the Lord thy God hath cast them out from before thee saying For my Righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee Not for thy Righteousness or for the uprightness of thine heart dost thou go to possess their Land But for the wickedness of these Nations the Lord thy God doth drive them out from before thee and that he may perform the word which the Lord sware unto thy Fathers Abraham Isaac and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good land to possess it for thy Righteousness for thou art a stiff-necked People 3. That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith Justification is opposed to Accusation before Gods Tribunal A double Accusation may be brought against us That we are Sinners or guilty of the breach of the first Covenant And that we are no sound Believers having not fulfilled the Conditions of the Second From the first Accusation we are justified by Faith From the latter we are justified by Works and that not only in this World but in the day of Judgment Christs Commission and Charge is to give Eternal Life to true Believers and the Mark of true
the presence of God and so an exclusion from all Bliss and Glory 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power So Mat. 25.41 Depart from me ye cursed into everlasting fire Secondly The Pain is set forth by two Notions Mark 9.44 The worm that never dyeth and the fire that shall never be quenched by which is meant the sting of Conscience and the wrath of God both which constitute the second Death and make the Sinner for ever miserable 1. The sting of Conscience or the fretting remembrance of their past folly and madness in following the pleasures of sin and neglecting the promises of Grace What a vexing reflection will this be to the Damned to all Eternity And besides this 2. There are pains inflicted upon them by the wrath of God and the Body and Soul are delivered over to eternal Torments Mat. 25.41 Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels There is no Member of the Body or Faculty of the Soul but feeleth the misery of the second Death for as no part is free from sin so none from punishment in the second Death the pain lyeth not in one place head or heart but all over and though in the first Death the more it prevaileth the more we are past feeling yet in this death there is a greater vivacity than ever the capacity of every sense is enlarged and made more receptive of pain While we are in the Body vehemens sensibile corrumpit sensum the sense is deadned the more vehemently and violently the object striketh upon it as the Inhabitants about the fall of Nilus are deaf with the continual noise too much light puts out the eyes and the taste is dulled by custom but here the capacity is not destroyed by feeling but improved As the Saints are fortified by their Blessedness and happily injoy those things the least glimpse of which would overwhelm them in the World so the wicked are inabled by that power that torments them to endure more and all this is eternal without hope of release or recovery II. This Death is Wages a Debt that will surely be paid for it is appointed by the Sentence of Gods righteous Law Now here we must consider 1. The Righteousness of it 2. The Certainty 1. The Justice and Righteousness of it for many make a question about it upon this ground because between the work and the wages there must be some proportion now how can an Act done in a short time be punished with eternal Death or everlasting Torments I answer 1. We must consider the Object against whom sin is committed it is an offence done against an infinite Majesty Now sinning wilfully against the infinite Majesty of Heaven deserveth more than any thing done against a man can do 1 Sam. 2.25 If one man sin against another the Judge shall judge him but if a man sin against the Lord who shall intreat for him Sins against men are not so great as sins against God and the reconciliation and satisfaction is more easie 2. Consider the Nature of Impenitency in Sin 1. Their great unthankfulness for Redemption by Christ they forsook their own mercies and Gods healing grace to the last Joh. 3.19 This is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil Heb. 2.3 How shall we escape if we neglect so great salvation And then when they are in Termino there is no further Tryal their time and day of Grace is past 2. God offered them eternal Life and then their foolish choice is justly punished with eternal Death Every sin includeth a despising of eternal Life for rather than men will leave their brutish and sordid pleasures that they may live an holy life they will run this hazard the loss of that eternal Life which God offereth and the incurring these eternal pains which he threatneth This immortal happiness far exceedeth all those base pleasures for which they lose their Souls Well then man wilfully exchanging his everlasting Inheritance for momentany and transient pleasures becometh the Author of his own wo whilst he preferreth such low things before Gods eternal joyful presence 2. The Certainty This Debt will be paid if we consider 1. The Holiness of Gods Nature which inclineth him to hate sin and sinners Psal. 5.4 5. Thou art not a God that hast pleasure in wickedness neither shall evil dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity They that take pleasure in sin God cannot take pleasure in them and if they will not part with sin God and they must part and therefore if they will do sins work all that sin bringeth to them by way of stipend is everlasting separation from the presence of God that is implacably adverse to all that is evil and though he hath prepared a place where the holy may dwell with him yet he cannot endure the wicked should be so near him 2. His Justice moveth him to punish it As Holiness belongeth to his Nature so his Justice to his Office his Holiness is the fundamental Reason of punishing the wicked his Justice is the next Cause His Holiness is indeed the fundamental Cause as appeareth by the fears of Sinners 1 Sam. 6.20 And the men of Bethshemesh said Who is able to stand before this holy God And by the security of Sinners Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but the nearest Cause is his Justice as Rector of the World declared both in his Laws and Providence Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death c. Gen. 18.25 Shall not the Judge of all the earth do right 3. His unalterable Truth which is firmer than Heaven and Earth if he threaten will not he accomplish The truth of his Threatnings is as unchangeable as the truth of his Promises for in both God is one 1 Sam. 15.29 The strength of Israel will not lye nor repent for he is not as man that he should repent it is spoken in the case of deposing Saul for his disobedience to God The doubt is this Gods Threatnings do not always foretel the Event they shew the merit but not the event I answer The object is changed but God remaineth for ever the same if from impenitent we become penitent we are not liable to his Threatnings but objects of his Grace and capable of the benefit of his Promises a man walking in a room upward and downward hath sometimes the wall on his right hand sometimes on his left the wall is in the same place but he changeth posture 4. His irresistible Power God is able to inflict these punishments upon them Deut. 32.39 There is none that can deliver out
God to be what he is we are but a kind of witnesses to Gods Glory But he is an efficient in our Glory He bestoweth upon us what was not before and the Glory he bestoweth upon us answereth the greatness of his being 2 Cor. 4.17 For our light afflictions which are but for a moment work for us a far more exceeding and Eternal weight of Glory He will at length act like himself as an Infinite and Eternal Power His gift shall answer his nature a far more exceeding and Eternal weight of Glory 6. Gratitude bindeth us continually to live unto God Every moment God is at work for us and therefore every moment we should be at work for God John 5.17 My Father worketh hitherto and I work In every thing we should be mindful of him you are upheld by him every moment and have life and breath and all things from him 7. Our great end must fix our minds which otherwise will be tossed up and down in several and various uncertainties and distracted by a multiplicity of ends and objects that it cannot continue in any composed and setled frame Psa. 86.11 Vnite my heart And Jam. 1.8 A double minded man is unstable in all his ways An uncertain mind breedeth an uncertain life not one part of our lives will agree with another because the whole is not firmly knit by the power of their last end running through them Most mens lives are but a meer lottery because they never minded in good earnest why they came into the World The fancies they are governed by are jumbled together by chance if right 't is but a good hit a casual thing They live at peradventure and then no wonder they walk at random Means 1. Rowse up thy self and consider often the end for which you were created and sent into the World Our Lord saith John 18.37 For this cause was I born and for this end sent into the World that I might bear witness to the truth So should every one consider for what errand God sent him into the World If these self-communings were more rife they would do us a great deal of good Why do I live here what have I done in pursuance of my great end Most men live as beasts eat and drink and trade and die and there is all that can be said of them little have they served God or done good in their Generation Certainly you were not made to serve your selves nor any other Creatures but that other Creatures might serve you and ye serve God Will ye once sit down in good earnest about this business and mind the work for which ye were born Many never asked yet in good earnest for what purpose they came into the World and then no wonder they wander and walk at random since they have not as yet proposed any certain scope and aim to themselves All that we have to know is what is our end and the right way to obtain it And all that we have to do is to seek the end by those means Now we should often consider whether we do so yea or no for comparing our ways with our rule is the way to awake and come to Wisdom Psa. 119.59 I thought on my ways and turned my feet unto thy Testimononies I labour I take pains I rise early I go to bed late but to what end is all this What is it that my Soul doth principally aim at in all these things Oh consider seriously and frequently for whom are you at work for whom are you speaking and spending your time For whom do you use your Bodies your Souls your time your estate your labours and cares Oh my Soul what is thy end in all these things 2. Remember thou art not thine own to dispose of The sense of Gods interest in us should be often renewed upon our hearts 1 Cor. 6.19 Ye are not your own therefore glorify God He hath a full right in all that we have and do Rom. 14.8 For whether we live we live unto the Lord Or whether we die we die unto the Lord Whether we live therefore or die we are the Lords he hath jus possidendi disponendi utendi a power to possess dispose and use the Creature at his own pleasure And if they alienate themselves from him or use themselves to any other purpose than for his Service and Glory they do as much as in them lyeth to disposess him of his right there is nothing doth so strongly bind us absolutely to resign our selves to the will use and service of our Creator as his right and interest in us 'T is meet that God should be served with his own Every man expecteth to receive the fruit of his vineyard the improvement of his own money and goods We think we speak reasonably when we say we demand but our own All the disorder of the Creature proceedeth from the denyal or forgetfulness of Gods Propriety in us Psa. 12.4 Our tongues are our own who is Lord over us Therefore if we would live unto God we must often think of it and revive it upon our Souls that we may not dispose of our selves or any thing that is ours but for the Glory of God and prefer his interest before our own 3. Consider how much we are bound in gratitude to devote our selves to Gods use and service for the great mercies of Creation Redemption and daily Providence Certainly if we have a due sense of the Lords goodness to us we will devote the whole man our whole time and strength to his service will and honour the glorifying of God is the fruit of love The context sheweth that Love is but the reflex of Gods Love or the beating back of his beam upon himself Because he hath loved us we love him and because we love him we live to him and seek his Glory and Honour 'T is gratitude keepeth this resolution afoot of being and doing all things for God he shewed love to us in Creation when we started out of nothing into the life and being of man But he shewed more love to us in Redemption when his own Son came to die for us And that 's the greater ingagement to bind us to live unto God And so 't is pressed every where in the Scripture But yet God reneweth his mercies to us every day that the variety and freshness of them producing new delight may revive the feelings of his love and goodness and excite us to renewed zeal for his Glory and delight in his service and to imploy our time and strength to his Glory with a thankful heart In short Creation bindeth us for to whom should we live but to him from whom and by whom we live Having all from God we should in gratitude bring back all to him Redemption bindeth us for we are purchased to God not to our selves And God carryed it on in such an astonishing way the more to oblige us that we might readily and freely yield up our selves
To you that have set your Hearts to love Christ and to wait for his Coming To you that know there is no such powerful Help to the Mortification of your Lusts as to considâ—â— the Day of Judgment no such special Encouragement in your Difficulties as the Comfort Glory and Sweetness of it Oh therefore press your Hearts with this Truth Hath not the Month of Truth averred it Would Jesus Christ assure us of that which shall never be He that hath been so punctual on his Word in lesser Truths would he deceive us in this main Article Sure it should be no hard thing to perswade you that are assured of his Fidelity and Love that what he hath spoken will come to pass If it were not so he would never have told you so You will find no less than he hath promised If we did deceive you with sugar'd and golden Words it were another matter Expect not that I should bring Arguments from Nature to prove it to you God's Word is sufficient Faith is built upon God's Testimony and nothing else Though other Arguments have their Use and at other times I have produced them now I shall forbear Only because there are Godless Mockers who suspect all and do not so much reason against this Article of our Christian Faith as scoff at it and you may meet with some of those I think it not amiss to answer their Cavils A Carnal and Devilish Wit will find out so many Reasons plausible to themselves and others like themselves otherwise it were enough to reject them as Blasphemies with detestation But because they please themselves in their Atheistical Conceits you shall see they make rather against them that for them 1. If they should urge that Reason in the Apostles Dayes when Blasphemy was not grown so bold and witty 2 Pet. 3.3 4. All things continue as they were from the Beginning of the Creation we might answer as the Apostle did That 't is fit that things should keep one constant Course in the Day of the Lord's Patience and Mercy But the Day of the Lord will come as a Thief Shall there never be a Change because the Preparations are not presently visible This is a manifest Lie Particular Judgments on some wicked Men do prove that there shall be a general Judgment on All for seeing some are justly punished and others deserving no less are spared he who is immutably Good and impartially Just must have a Day for punishing these afterwards And God hath Fire in store as well as Water to burn up as well as to drown the Object of their Lusts and Pleasure 2. Their great Argument is the blemish of Providence in their Eyes The seeming Neglect of the Good and Evil done amongst Men. I Answer That will prove it which they bring to disprove it For the Apostle telleth us This is a manifest Token of the Righteous Judgment of God 2 Thess. 1.5 What Even the Calamity of good Men. Solomon made another the quite contrary Use of it Eccles. 3.16 17. Moreover I saw the Place of Judgment that Wickedness was there and the Place of Righteousness that Iniquity was there I said in my Heart God shall judge the Righteous and the Wicked for there is a Time for every Purpose and for every Work The Wicked prosper and destroy the Just. You make it an Argument for your Infidelity But 't is an Argument against it Stay till the Assizes come It followeth not there is no Government because the Thief and Murtherer is not hanged as soon as he hath done the Fact God's Day will come and then they go to Prison When you see Malefactors drinking dancing frollicking in Prison will you say I see there is no Government in this Kingdom 3. Many think this is a State-Engine to keep the World in better Order and Government But I Answer Needeth there a Lie to establish so great a Benefit to Mankind It cannot be Doth Interest or Virtue govern the World If meer interest what a Confusion would there be of all things Then Men might commit all Villany take away Mens Lives and Goods at pleasure when 't is their Interest when they could do it safely and secretly Then Servants might poyson their Masters if they could do it without discovery And we might prey one upon another if it were in the power of our Hands and so live like wild and ravenous Beasts And by this Rule catch he that catch can here would be the best and Vice and Impiety would be the greatest Wisdom But if Virtue govern the World 't is a clear case Virtue cannot be supported without Thoughts of the World to come And can we imagine that God would make a World that cannot be governed but by Falshood and Deceit as you suppose the Opinion of Judgment of come is 2. Propound it to your Fear and Caution Great Ones that are most powerful and unruly there is a Power above them Jer. 5.5 I went to the great Ones that had altogether broken the Yoke They should tremble now at this Glorious Coming to prevent trembling then Psal. 2.10 11 12. 'T is your Wisdom to observe the Son not to oppress his Truth Interest and People Take heed of living in opposition to Christ He will come in great Power and great Glory If you neglect if you stumble upon the Rock you should build upon and reject your own Mercies perish for want of a little Care you shall see the Excellency of Christ but have no Benefit by it See the Happiness of the Saints with your Eyes but shall not taste thereof 2 King 7.19 As Haman was forced to be Mordecai's Lacquy and cry before him Thus shall it be done to the Man whom the King will honour 3. Propound it to your Love that you may long for it The Saints are described to be those that love his Appearing 2 Tim. 4.8 And the Apostle biddeth them hasten to the Coming of the Day of the Lord 2 Pet. 3.12 These will be Dayes of refreshing to the Saints Send forth your Wishes after it The Spirit in the Bride saith Come Revel 22.17 Nature saith not Come but Tarry still If it might go by Voices whether Christ should come yea or no would carnal Men give their Voice this way No The Voice of corrupt Nature is Depart Job 22.14 They are of the Devils Mind cannot endure to hear of it Matth. 8.24 If Malefactors were to chuse whether there should be Assizes yea or no there would never be none But you my Beloved should desire to see Him whom you have heard so much of When Christ took his Leave of us his Heart was upon Meeting and Fellowship again Joh. 14.2 So should we be affected towards his Appearing 4. Propound it to your Patience Fortitude and Self-denyal Have no cause to think shame of Christ's Service though you suffer Disgrace for it he will appear worthy of all the Respect you shew to his Person and Wayes He is disgraced indeed
if in want we would relieve him Christ is so nearly conjoyned with his Servants that in their Afflictions he is afflicted in their Comforts he is comforted he looks upon it as done to him The Godly of old time thought themselves much Honoured if they could get a Prophet or an Apostle to their Houses Heb. 13.1 Be not forgetful to entertain strangers for thereby some have entertained Angels unawares Here 's Christ himself will you refuse him who is Heir of all things 3. 'T is the great Question Interrogated by him at the great day of Accounts 'T is not Have you Heard have you Prophesyed have you Eat and Drank in my Presence But have you Fed have you Cloathed have you Visited We are one day to come to this Account and what sorry Accounts shall we make So much for Pleasure for Riot for Luxury for Bravery in Apparel and Pomp in Living and little or nothing for God and his People As if a Steward should bring in his Bill So much spent in Feasts in Rioting in merry Company when his Masters House lyeth to ruine the Children starved and the Servants neglected We are very liberal to our Lusts but sparing to God A man that expecteth to be posed is preparing himself and would fain know the Questions aforehand Christ hath told us our Question SERMON XXIII MATTH XXV v. 37 38 39 40. Then shall the Righteous answer and say Lord When saw we thee an Hungred and fed thee and Thirsty and gave thee Drink When saw we thee a Stranger and took thee in and Naked and Cloathed thee Or when saw we thee Sick and in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you In so much as you have done it unto one of the least of these my Brethren ye have done it unto me WE have handled the Sentence and the Reason The Reason is amplified in some Parabolical passages which contain a Dialogue or interchangeable Discourse between Christ the King and his Elect Servants In which you may observe First Their Question verses 37 38 39. Secondly Christ's Reply and Answer verse 40. Not that such formal words shall pass too and fro at the day of Judgment between the Judge and the Judged but only to represent the matter more sensibly and in a more lively and impressive way to our minds First For their Question certainly 't is not moved 1. By way of Doubt or exception to the Reason alleadged by the Judge in his Sentence there being a perfect Agreement and harmony of mind and will between them Neither 2. Out of Ignorance as if they knew not that Christ was so much concerned in their works of Love done to his Children for his sake for this they knew aforehand that what was done to Christians is done to Christ and upon that account they do it as to Christ and such Ignorance cannot be supposed to be found in the glorified Saints 3. Some say the Question is put to express an holy wonder at what they hear and see and no question Christ will then be admired in his Saints 2 Thes. 1.10 And three Causes there may be of this wonder 1. Their humble sense of their own Nothingness that their Services should be taken notice of and rewarded that he should have such a respect for their mean offices of Love which they little esteemed of and had no confidence in them 2. The greatness of Christs Condescention that he should have such a care of his mean Servants who were so despicable in the world 3. The greatness of the Reward Christ shall so incomparably above all that they could ask or think reward his People that they shall wonder at it This sense is pious taken up by most Interpreters I should acquiesce in it but that I find the same question put by the Reprobates afterwards vers 42 43 44. they use the same words therefore I think the words are barely Parabolical brought in by Christ that he might have occasion further to declare himself how they fed him and cloathed him and what esteem he will put upon works of Charity and to impress this truth the more upon our minds that what is done to his People is accepted by him as if it were done to his Person However because the former sense is useful I shall a little insist upon it in this note Doctrine That when Christ shall come to Reward his People they shall have great cause to wonder at all that they see hear and enjoy 1. They shall wonder at the Reason alleadged They that are holy ever think humbly of their own works and therefore considering their no deservings their ill-deservings they cannot satisfie themselves in admiring and extolling the rich Grace of their Lord and Saviour Jesus Christ that he should take notice of any thing of theirs and produce it into Judgment see how they express themselves now Psal. 143.2 Enter not into Judgment with thy Servant Non dicit cum hostibus tuis So Psal. 130.3 If thou shouldest mark Iniquity O Lord who shall stand So 1 Cor. 4.4 For I know nothing by my self yet am not I thereby Justified Isa. 64.6 But we are as an unclean thing and all our Righteousnesses are as filthy rags This thought they have of all they do and their minds are not altered then for this is the Judgment of Truth as well as of Humility Luk. 17.10 When we have done all we are unprofitable Servants Their Lord hath taught them to say so and think so they did not this out of Complement And for their works of Mercy they were not to let their left hand know what their right hand did Math. 6.3 'T is a Proverb that teaches us that we should not suffer our selves to take notice of what we give in Alms nor esteem much of it as if there were any worth therein and therefore when Christ maketh such reckoning of these things their wonder will be raised they will say Lord when saw we thee an hungry or athirst Their true and sincere Humility will make them cast their Crowns before the Throne saying Thou art worthy O Lord to receive glory and honour Lord 't is thy Goodness what have we done The Saints when they are highest still shew the lowest signs of Humility to their Redeemer and confess that all the glory they have they have it from him and are contented to lay it down at his feet as holding it by his Acceptance and not their own Merit they have all and hold all by his Grace and therefore would have him receive the Glory of all 2. They shall wonder at the greatness of Christs Condescention and hearty Love to his Servants though poor and despicable for in the day of Judgment he doth not commemorate the Benefits done to him in Person in the dayes of his Flesh but to his Members in the time of his Exaltation he doth not mention the Alabaster box of precious Oyntment poured
Page 133 Hell a state of Torment as well as a state of Death Page 193 Hell a State of Torment and Place of Torment Page 193 The greatness of the Torments of the damned Page 207 Torments of the Body what they shall be Page 206 Torments of the damned why eternal Page 208 Eternity of Hell Torments consistent with Gods Iustice. Page 194 Few believe the Torments of Hell Page 195 Trimming of Lamps what it signifies in the Wise Virgins Page 40 What it signifies in the Foolish Virgins Page 40 Who do not trim their Lamps Page 41 Trade what it is to trade with our Talents Page 90 In trading for God our Returns must carry proportion to our Receipts Page 94 Reasons of it Page 95 Cautions in judging of our Returns in Trading Page 94 U. UNion of Believers with Christ represented by Marriage-Union Vid. Marriage Page 56 The Benefits of Union with Christ. Page 57 Virgins Visible Professors why so called Page 3 Virgins foolish why many have great confidence of their good Estate that shall be found foolish Virgins at last Page 45 Visible Church the State of it in this World Page 4 W. WAtching spiritual what it is Page 72 Watching as it respects our present state to avoid sin and do good considered Page 74 75 Reasons why we should watch to avoid sin Page 73 Watching unto Prayer in Prayer after Prayer what Page 75 Watching as it respects the future State opened Page 75 Who are to watch Page 78 Reasons why we should watch Page 77 The Causes of it Page 73 How long we are to watch Page 78 The Blessing promised to watching Page 78 The danger of not watching Page 78 Means to help to Watchfulness Page 79 Wisdom of Christ Divine and Humane explained Page 143 Wisdom Spiritual wherein it lyes Page 22 Wonder a great Wonder that any should reject the Christian Faith Page 136 214 And that any should embrace it and live sinfully Page 137 214 Three Causes of it Page 137 The Reward of the Righteous at the day of Iudgment shall be matter of wonder to them Page 183 The Reasons of this wonder Page 183 Work Christ appointed every man his work at his departure Page 84 How good Works must be performed Page 180 The Godly described by their fruitfulness in good Works Page 206 Comfort to sincere Christians from their good Works Page 180 The doing some good Works cannot excuse men for the omission of others Page 180 The respect of good Works to the future sentence Page 178 Works assigned as a Reason of the Sentence of Absolution at the last day Page 174 Works at the last day produced as an Evidence of Faith Page 175 Trusting in Works very natural but very dangerous Page 179 Works are not the moving Cause to incline God to give us Christ. Page 179 Nor the Instrument of applying the Merits of Christ. Page 180 Yet no man can maintain his Comfort without them Page 182 Worm that never dyes what it is Page 206 Wrath of God the greatness of it Page 207 Some Instances of it Page 208 FINIS A TABLE OF SCRIPTURES EXPLAINED In the SERMONS on the 25 th of MATTHEW  Chap. Vers. Pag. EXodus 34 5 6 7. 112 Job 11 20. 47 Psalm 32 31. 13 141 3. 79 Proverbs 3 16. 199 19 15. 28 26 9. 121 Ecclesiastes 10 2. 14 Isaiah 30 33. 192 Jeremiah 17 11. 207 Hosea 2 19 20. 59 Zechariah 11 17. 131 Matthew 6 3. 183 11 23. 130 26 45. 26 28 10. 187 188 Luke 13 7. 206 Acts 20 21. 14 24 10. 7 Romans 2 12. 159 9 11. 200  22. 199 1 Corinthians 3 8. 107 2 Corinth 11 2. 3 Ephesians 2 10. 14 4 18. 12 6 8. 107 Colossians 1 24. 36 2 Thessalon 1 9. 149 2 Timothy 2 12. 66 Titus 1 16. 14 2 12 13. 42 Hebrews 2 11. 187 6 12. 119 8 10. 13 10 22. 22 James 3 16 17. 93 1 Peter 1 3. 172  7. 104 2 Peter 1 4. 12  7. 186 3 11. 40  14. 42 1 John 2 16. 74 Revelations 20 12. 102 21 8. 209 ERRATA in the Sermons on the 25 th Chap. of St. Matthew The Reader is desired to Correct these following Errors with some others less material which have been occasioned by the faultiness and Imperfection of the transcribed Copy PAge a. line 51. for thus read as l. 52. for grew r. drew l. 53. r. so he was ib. for to r. from p. 4. l. 39. r. meant of p. 12. l. 51. dele of p. 18. l. 8. for never r. neither p. 21. l. 31. r. not to waste it l. 49. for Transfiguration r. Presignation p. 22. l. 43. for Wisdom is r. Rectum est p. 47. l. 56. r. hope of p. 48. l. 43. r. profession and l. 44. dele without that l. 45. dele should l. 46. r. Now these Temporaries p. 51. l. 19. for that we might r. but we must l. 36. r. in the names of their little ones avouch God to be their God p. 55. l. 48. dele 3. p. 57. l. 9. for name r. terms p. 59. l. 46. r. he comes p. 63. l. 56. r. would not now die p. 66. l. 13. r. if he were not heard and l. 61. for assigneth r. ascribeth p. 67. l. 25. for beareth r. leaveth l. 26. for thereto r. on them p. 69. l. 8. r. ever be l. 34 35. dele not fully p. 70. l. 16. for indefinitè r. distinctè p. 71. l. 3. for separate r. despise l. 5 6. for promote r. promise p. 76. l. 8. r. they both see things future and things future with clearness and certainty l. 11. r. the light of Faith l. 16. for design r. Decree ib. for they are r. that Decree is p. 79. l. 6. after Judge adde before they are ready to be judged p. 81. l. 50. for commutative r. cumulative p. 82. l. 47. for Duty r. Entity p. 84. l. 33. dele and undertakes p. 92. l. 9. for is r. as p. 94. l. 15. dele mans l. 38. after boldeth adde Crescentibus donis crescunt rationes donorum Gregory p. 97. l. 24. for Ministry r. Minister p. 104. l. 53. for Fruits r. Smells l. 53 54. for Pleasure consists r. And lastly p. 105. l. 17. r. delight to meet them l. 25. for This r. His p. 114. l. 47. dele by their failing p. 117. l. 48. dele no p. 121. l. 61. r. a sleight Eye p. 124. l. 27. for Many r. Man l. 41. dele First l. 42. dele Who p. 127. l. 4. dele or p. 141. l. 35. for of r. at ib. after coming dele l. 40 41. for Soul and Body r. humane Body p. 146. l. 18. for with r. without l. 39. r. bonum p. 155. l. 26. r. You have no cause l. 29. r. The wayes of God are condemned p. 163. l. 28. for lively r. live l. 44. for Comforts r. People p. 172. l. 47. r. of the Inheritance of the Saints p. 179. l. 20. for because r. besides p. 184.
signs of grace as the acts of the understanding and will there is a possibility of a greater decay in them you cannot weep for sin but you would give all that you have to be rid of sin A man may groan more sorely under the pains of the tooth-ach which is not mortal than under the languishings of a Consumption 4. The effects of solid esteem are these 1. When Christ is counted more precious than all the World no affections to the Creature can draw us to offend him 1 Pet. 2.7 But all our love to them is still in subordination to an higher love Love was principally made for God and 't is many ways due to him Those excesses and heights which are in the affections will become no other object The Genius or Nature of it sheweth for whom 't was made However as God hath placed some love and holiness in the Creature so some allowance of affection there is to them Worldly comforts are valuable as they come from God and lead to him as effects of his bounty and instruments of his Glory and service All the value we put upon them should be this that we have something of value to esteem as nothing for Christ And when God tryeth us when Christ and Worldly matters come in competition then to be found faithful and despise the riches pleasures and honours of the World This is a sensible occasion to shew the sincerity of our love which do you choose the favour of God or earthly friends The light of his countenance or the prosperity of the World 2. When you can for Gods sake incur the frowns and displeasure of the Creature Luke 14.26 If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my disciple 3. When a man maketh it his main care rather to please God than to gratifie the flesh and promote his carnal interests Your great business is to walk worthy of God to all pleasing Col. 1.10 You labour to get Christ above all and to live in his love All cares and businesses give way to this and are guided and directed by this His favour is the life of thy love and his love is thy greatest happiness And thou darest not put it to hazard nor obscure the sense of it by any indulgence to carnal satisfactions And thy greatest misery is his displeasure and thereupon sin which is the cause of it is most hateful to thee This is our constant tryal and certainly sheweth how the pulse of the Soul beateth SERMON XXV 2 Cor. 5.14 For the Love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead THe fourth case of Conscience is about the decay of love The heart is not so deeply affected as it was wont to be with the love of God in Christ nor is there such a strong bent of heart towards him nor delight in him and we grow more remiss in our work feeble in the resistance of sin some that thus decay in love are not sensible of it others from the decay infer a nullity of love Therefore because this is a disease incident to the new Creature something must be said to this case both to warn men and to direct them in the judging of it In answering this doubt take these Propositions 1. Leaving our first love is a disease not only incident to Hypocrites but Gods own Children To Hypocrites Matth. 24.12 The love of many shall wax cold To Gods own Children Revel 2.4 Nevertheless I have somewhat against thee because thou hast left thy first love They were commended for their labour in the Lords work zeal against Hypocrites patience in adversity yet I have some what against thee what 's that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only here is this difference though the disease be common to both yet with some difference as to the event and issue Hypocrites may make a total defection and there may be in them an utter extinction of love In others there is not a total failing but only some degrees of their love abated The love of Hypocrites may utterly miscarry and vanish many seem to be carryed on with great fervour and affection in the ways of God for a while yet afterwards fall quite away Partly because it was a love built upon forreign motives as the favour of the times the air of education the advantage of good company Christ might be the object but the World the ground and reason of all this love Jesus is not loved for Jesus sake He must be both object and reason otherwise when the reasons of our love alter the object will not hold us When times grow bad we grow bad with them 't is no wonder to see hirelings prove changelings and many that loved a Christ triumphing to forsake and hate a Christ crucified When the grounds alter their affections are removed Their affections to Christs Cause and Servants will cease also As Artificial motions cease when the poise is down by which they are moved flying Meteors when the matter that feedeth them is spent will vanish and disappear or fall from Heaven like lightning when the Stars those constant fires of Heaven shine forth with a durable light and brightness What is in one Evangelist take from him that which he hath is take from him that which he seâ—meth to have in another Luke 8.18 Partly because if Jesus were loved for Jesus sake yet not with such a prevalent radicated love as could subdue contrary affections There is a love of God and a delight in his ways which is cherished in us upon right motives and reasons Such as the offer of pardon and Eternal Life by Christ but this did but lightly affect the heart not change it A tast of the good word Heb. 6 4 5 6. At first men find a marvellous sweetness in the way of godliness hugely pleased with the possibility of pardon and Happiness But these sentiments of Religion are afterwards choaked by the cares of this World and voluptuous living and all that delight and savour which they had is lost and comes to nothing when Temptations rise up in any considerable strength Therefore we are warned to keep up the confidence and rejoycing of hope Heb. 3.6 14. That well-pleasedness of mind that liking that comfortable savour which we had in the serious attending upon the business of Religion 2. Gods own Children may find their love cold and languishing and that they go backward some degrees and suffer loss in the heat and vigour of grace but though grace do decay 't is not utterly abolished The Church of Ephesus left her first love but not utterly lost it The seed of God remaineth in them 1 John 3.9 There is some vital grace communicated in regeneration which cannot be lost This is more radicated than the former 't is a deeper sense of Gods love and doth more affect the
that is refused by Christ when he cometh in great Glory The Judgment of the blind World is not to be regarded The Lord will shew who are his Condemned in the World on purpose to try you Though now you are accounted the Scurff and Off-scouring of all things I know 't is a great Temptation to Persons of Honour and Quality but Christ suffered greater Indignities Therefore let us resolve to be more vile for the Lord. Chiefly consider the Glory reserved for us in the Life to come 1 Joh. 3.2 Then is the Day of the Manifestation of the Sons of God Christ is contented for a while to lie hid and will not shew himself in his full Glory till the End of the World In the Dayes of his Flesh his Person was trampled upon by wicked Men and now he is in Heaven he is despised in his Cause and Servants His Person is above Abuse and Contempt but not his Members Christ came in disguise to try the World Sathan would not have had the boldness to encounter him the Jews to reject him carnal Christians to neglect him nor the Faith of the Elect found to such Praise and Honour if all were honourable glorious and safe here in the World But the Day of Manifestation is hereafter Let us be patient therefore and bear all the harsh Usage we meet with There will be Honour When Christ who is our Life shall appear we shall meet with him in Glory 5. Propound it to your Hope and stand ready to meet with him and wait for him and comfort your selves with the hopeful Expectation this will be when all things are ready And you should look every Day and long every Day for his Appearing I have a Saviour in Heaven that will come again with all his Saints with him Even so come Lord Jesus come quickly SERMON XX. MATTH XXV v. 32 33. And before him shall be gathered all Nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats And he shall set the Sheep on his Right Hand but the Goats on the Left WE now come to the second General the presenting the parties to be Judged and there we have 1. The Congregation And all Nations shall be gathered before him 2. A Segregation 1. As to Company He shall seperate them one from another as a Shepherd divideth his Sheep from the Goats 2. As to place and posture And he shall set the Sheep on the right hand and the Goats on the left First The Congregation All the Dead shall rise and being risen shall be gathered together into one place or great rendezvous According to the Analogy of Faith we may gather this point Doctrine That in the general Iudgment all that have lived from the beginning of the world unto that day shall without exception from the least to the greatest appear before the Tribunal of Christ. This Point will be best Illustrated and set forth to you by considering the several distinctions of Mankind 1. The most obvious distinction of Mankind is of grown Persons and Infants And if all these are presented to the Judgment it will go far in the decision of the point that we have in hand grown Persons are those whose Life is continued to that Age wherein they come to the full use of reason Infants are those that die before they are in an ordinary way capable of the Doctrine of Life Now for grown Persons the Scripture is written purposely for them and sheweth that they shall be Judged according to the dispensation they are under as to Infants or lesser Children the Case is more difficult and obscure 'T is likely that all shall rise in the Stature and Condition of grown persons that is to say in such a State of Body and Mind as they may see and hear and understand the Judge When they were born they were born with a rational Soul which though according to ordinary course lyeth Idle for a while and doth not discover its self in any humane and rational actions 'till the Organs be fitted and matured yet that it should be still buryed in the Body and perpetually sleep as being hindred by its Organs or Instruments of operation Reason will not permit us to conceive because 't is contrary to its natural aptness and disposition as also the end of its Creation We cannot conceive that God should form the Spirit in Man which is Immortal in a Body in vain and to no purpose therefore Children shall rise again we know God hath made a difference between Infants The Scripture seemeth to extend the merit of Christs death to his Church Eph. 5.26 27. And that Infants of Believers are born Members of the Church is out of question To be sure the Covenant taketh in our Children together with us Gen. 22.7 I am thy God and the God of thy seed And those that never lived to disinherit themselves of that blessing we have no Reason to trouble our selves about them God is their God and knoweth how to instate them in the Priviledges of the Covenant Look as we judge of the Slip according to the Stock upon which it groweth till it live to bring forth Fruit of its own so we judge of Children according to the Parents Covenant till they come to Years of Discretion to chuse their own way and declare what have been God's Counsels concerning them The Parents sprinkling the Blood on the Door-posts saved the whole Family 'T is very reasonable therefore to think that Infants born in the Church dying Infants obtain Remission of original Sin by Christ what-ever become of others For what Reason have we to judge them that are without 1 Cor. 5.12 And if God vouchsafe some the Remission of that Sin which they have out of his Mercy and Grace in Christ they must in the Resurrection be in that State that they may enjoy Eternal Felicity The Sum of the whole Matter is That in this great Congregation Children shall appear as well as Parents But Children dying Children are reckoned to their Parents as a Part of them or as an Appendage and Accession to them whose Condition is likely to be the same with theirs as to Glorification and Acceptance to Life And with the Condition of others we meddle not but leave them to God The Scripture is sparing of speaking of them to whom it speaketh not God speaketh more fully to grown Persons as those with whom he dealeth and treateth in the Gospel He is not bound to give us an Account how he will proceed with others yet for Godly Parents Comfort he hath more fully revealed his Mind concerning their Children than the Children of Infidels or wicked and open Enemies to his Truth What he may do to them as to their Original Sin we cannot easily pronounce as to ther Condemnation or Absolution Many alledge indeed that they have an evil Heart and a Nature that they would despise the Gospel if they had lived to receive the