[Pg. 56]
SERMON
XXII
For
I was an hungered, 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 clothed me; I was sick, and ye visited me; I was in prison, and ye came unto
me.—mat. XXV. 35, 36.
we have seen the
sentence, now the reason of the sentence. For, the illative particle, showeth 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 clothe; they have no mind, or to-any other serious duties
and acts of faith and self-denial. 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-denial this way.
Let
me clear these things, and our way will be the more easy
and smooth afterward.
1.
For the first doubt, that works are assigned as the reason of the sentence of
absolution; for the papists thence infer their merit and causal influence upon
eternal life. I answer
[1.] It 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 mere grace, and
privileges promised to all such as are under such a qualification, though that
qualification no way meriteth those privileges 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 ment
this pardon, for it was a mere 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 mere 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 ho-must proceed; the admitting all that
have a ticket to any solemnity [Pg. 57] 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 justify the righteousness of
his sentence before the whole world. A sinner is justified by faith; Christ's
sentence by the believer's obedience.
[2.]
That works merit not the blessings promised and adjudged to us, is evident; for
they are due: Luke xvii. 10, 'So likewise ye, when ye shall have done all those
things which are commanded you, say, We are
unprofitable servants; we have done that which was our duty to do.' And they
are imperfect: Phil. iii. 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. viii. 1; a grace of God bestowed on
us; and gifts have no equality with the reward, Rom. viii. 18. And they are
done by servants redeemed by an infinite price: 1 Peter i.
19, 'With the precious blood of Christ, as of a lamb without blemish, and
without spot;' being already appointed 'heirs of eternal life,' Rom. viii. 17;
deserving eternal death, Rom. vi. 17; and that need
continually implore the mercy of God for the pardon of sin. So much as you
ascribe to man's merit, so much you detract from the grace of God; and the more
sin is acknowledged, the more illustrious is grace: Rom. v. 20, 'Where sin
abounded, grace did much more abound.' You cross the counsel of God, all
glorying in himself: 1 Cor. i.
29, That no flesh should glory in his presence;' and
Deut. ix. 4-6, '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. Underhand therefore, that the Lord
thy God giveth thee not this good land to possess it
for thy righteousness; for thou art a still-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
God's 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. Christ's commission and charge is to give eternal life to true
believers, and the mark of true believers is holiness. Therefore, if his
judgment be right, by producing this fruit and effect it must be justified. A
judge is to proceed secundum regulas juris, et allegata et probato, as to
the parties judged; and because in the day of judgment the covenant of grace
hath the force of a law, therefore it belongeth to
Christ as a judge to see we have fulfilled the condition of it, which is faith;
and that our faith is true is proved by works. When we are first pressed with
sin, because the promise of justification, or remission of sin, requireth [Pg. 58] faith, it must be embraced by faith, and
taken hold of by faith; our faith must pitch upon it, draw comfort from it,
even before good works are done by us. But because the next accusation will
presently arise, as if our faith were not true, we must be justified from this
accusation by good works, not be contented with one or two good works, but
abounding in all, that thus we may be justified more and more, and approved by
our judge.
[4.]
That faith is implied in all the works mentioned is evident— (1.) From Christ's scope. The manner of judging those in the
visible church is intended. And (2.) The expression showeth it; for it is Christ they respected in his members.
Now it requireth faith to see Christ in a poor beggar
or prisoner, to love Christ in them above our worldly goods, and actually to
part with them for Christ's sake. Self-denial is the fruit of faith. It is not
merely the relieving of the poor, but the doing of it as in and to Christ (3.)
There is a near link between faith and works. Faith is not sound and perfect
unless it produce these works, and these works are not
acceptable unless they were the works of faith, and done in faith.
2.
The second doubt is, whether the good works of the
faithful shall be only mentioned, and not the evil? I answer
So
some would collect from this scheme and draught set down by Christ It is a
problem disputed, with probabilities on both sides, by good men. Some reason
from the terms by which pardon is expressed; us by the blotting out of sin,
remembering transgressions no more, cast into the depths of the sea. It is like
God will cover them, because repented of and forgiven in the world. On the
other side, they urge the exact reckoning, Rev. xx. 11; the general particles, 2 Cor. v. 10,
and Eccles. xii. 13; and that for every idle word that
men shall speak, they shall give an account thereof in the day of judgment,
Mat. xii. 36. I would not interpose; I cannot say absolutely that their
sins shall not be mentioned at all; for Acts iii. 19, it is said,' Repent ye,
therefore, and be converted, that your sins may be blotted out when the times
of refreshing shall come from the presence of the Lord.' Certainly
not to their trouble and confusion; possibly not particularly. These
scriptures are not cogent to prove they shall. For it may be
meant distributively; all the evil of the wicked, and
the good of the godly. However, these scriptures should breed an awe in our hearts.
3. A
third doubt is, that only works of mercy and charity, rather
than piety, are mentioned by our Lord and Saviour.
I answer
[l.] It is clear that the special is put for the general,
and an act of self-denying obedience is put for all the rest. In other places a
more general expression is put; as Mat xvi. 27, 'For the Son of man shall come
in the glory of his Father, with his angels; and then he «hall reward every man
according to his works;' and 2 Cor. v. 10, 'For we
must all appear before the judgment-seat of Christ; that every one may receive
the things done in his body, according to that he hath done, whether it be good
or bad;' and Rev. xx. 12, 'And I saw the dead, small
and great stand before God; and the books were opened: and another book was
opened, which is the book of life: and the dead were judged out of those things
which were written in the [Pg. 59] books, according to their works.' And
therefore acts of mercy are not intended to be cried up alone, as separate from
all other acts of piety and charity to God and men; yea, all acts of charity,
for which we are accountable unto God, are not mentioned; comforting the
afflicted, reproving the faulty, instructing the weak, counselling
the erring, praying for others. Therefore, under these works of charity, all
the fruits of faith are understood, and the real gracious constitution of the
heart that must produce them: 1 Cor. xiii. 3, 'And
though I bestow all my goods to feed the poor, and though I give ray body to be
burned, and have not charity, it profiteth me not,' \~ouden\~ \~eimi\~. But Christ doth
not express that so plainly, because he would show that this judgment shall
proceed according to what is visible and sensible.
[2.] Christ singled out works of mercy for the evidence;
because the Jews had been more exact and diligent in the observing the
ceremonies of external worship, but negligent of these things. Therefore doth
God so often by the prophets tell them of mercy above sacrifices: Hosea vi. 6, 'For I desired mercy, and not
sacrifice; and the knowledge of God more than burnt-offerings.' And mercy above fasting, Isa. lviii.
6,7. These are duties never out of season, and
including a real benefit to mankind. God preferreth
them before external rites of worship.
[3.]
These are most evident and sensible discoveries, and so fitted to be produced
as fruits of faith. There is a demonstration of the Boundness
of it; a signis notioribus.
These are most conspicuous, and so fittest to justify believers before all the world, who reckon good and evil most by the bodily
life. Therefore doth Christ instance in acts of bodily rather than spiritual
charity. Not in reproving, converting, counselling,
but in feeding and clothing.
[4.]
These are acts wherein we do exercise faith and self-denial. In imparting
spiritual gifts to others we lose nothing ourselves, as our candle loseth nothing by communicating light to another. Christ
would have us venture something on our heavenly hopes; and not please ourselves
with a religion that costs us nothing, and puts us to no charges. Alms is an expensive duty; here is something parted with, and
that upon reasons of faith: Eccles. xi. 1, 'Cast thy bread upon the waters, for
thou shalt find it after many days;' Prov. xix. 17, 'He that hath pity upon the poor, lendeth unto the Lord; and that which he giveth them, will he pay it again.'
[5.]
Christ would hereby represent the excellency
of charity, and commend it to the covetous niggardly world. It is the duty
wherein we do very much resemble God and Christ; and all his followers should
be like him. These are all works of God; to feed the hungry, clothe the naked,
visit the sick, we imitate him in this, are instruments of his providence.
Mercy is a very lovely thing, an imitation of the divine nature. Our Lord told
us, Acts xx. 35, it is a more blessed thing to give than to receive. It cometh nearest the nature of God. So Christ himself went
about doing good, and healing all that were oppressed.
And by helpfulness to others we do very much resemble 'Christ I cannot exclude
this, since mercy is mentioned only.
4. A fourth doubt is this, that all cannot express their love
and self-denial this way; some are so very poor and miserable. I answer [Pg.
60]
[1.]
All must have that faith which will work by love: Gal. v. 6, 'For in Jesus Christ neither circumcision availeth
anything, nor un-circumcision; but faith, which worketh
by love;' and self-denial, which some way or other must be expressed: Mat. xvi.
24, 'Then said Jesus unto his disciples, If any man will come after me, let him
deny himself, and take up his cress, and follow me.' By denying the ease of the
flesh, if not the interests of it; to be serviceable in their place, whatsoever
it be.
[2.]
Though some be so needy themselves that they cannot clothe the naked or feed
the hungry, yet they may visit the sick, resort to such as are in prison. Every
one, in some kind or other, may be the object of his neighbour's
charity; so may every one be either the instrument or agent in the doing of it.
The rich may stand in need of the help or prayers of the poor, and the poor of
the bounty of the rick If we
have a heart to part with all for Christ, we have that faith which will carry
away the price of gospel privileges. All must have such a value for Christ, see
such an excellency in the
world to come, that they have a heart and disposition to part with all, rather
than quit the profession of the gospel, or neglect the duties thereof Mat.
xiii. 44, 45.
These
things premised, I come now to observe these points:
First,
That at the general judgment all men shall receive
their doom, or judgment shall be pronounced according to their works; for
Christ produceth works both, in the sentence of
absolution and condemnation.
Secondly,
That Christ hath so ordered his providence about his members, that some of them
are exposed to necessities and wants, others in a capacity to relieve them.
Thirdly,
That works of charity, done out of faith and love to
Christ, are of greater weight and consequence than the world usually taketh them to be.
Other
points may be raised, but to these three all the rest may be reduced.
First,
That at the general judgment all men shall receive
their doom, or judgment shall be pronounced according to their works.
Of
the wicked there is no doubt but that they shall receive according to their works;
they stand on their own bottom; their works deserve punishment; their doom and
sentence is justified by their works. But for the godly, it is also true that
life everlasting shall be awarded, secundum
opera, non propter opera. Not that this kingdom
is by right due to us for our works; but the righteousness of the sentence is
manifested by producing our works. This will appear if we consider—(1.) The
business, scope, or end of the day of judgment; (2.) The respect of good works, and how far they are considered.
1. The business of that day is not only to glorify God's
free love and mercy, but also his holiness rewarding justice and truth. Then
God will not only glorify the riches of his glorious grace, in the electing of
his people out of his love and favour to them,
without anything considered in them—('Come, ye blessed of my Father.' The first
cause of our salvation is made the blessing of the Father)—but also his [Pg.
61] remunerating justice, veracity, or truth. This maketh
for our purpose now.
[1.]
His holiness. The holy God delighteth in holiness. He
will now manifest it in the sun, the estimation he hath of the holiness of his
people. The veil is taken away; now it is made matter of sense. It is a delight
to him. Christ mentions their graces and services as things which are pleasing
and acceptable to him: Ps. v. 4, 'Thou art not a God that hast pleasure in
wickedness.' But he hath pleasure in the holiness of his people. The upright
are his delight, and as such will he speak of them, and commend them, and
represent them to the world.
[2.]
His remunerating justice. The justice of God requireth
that there should be different proceeding with them that differ among
themselves; that it should be well with them that do well, and ill with them
that do evil; that every man should reap according to what he hath sown,
whether he hath sown according to the flesh or the spirit; nnd
the fruit of his doings be given into his bosom. Therefore, those whom Christ
will receive into everlasting life must appear faithful and obedient; for then
Christ will judge the world in righteousness, Acts xvii. 31.
[3.]
That he may show his veracity and faithfulness. The faithful God will make good
his promises, and reward all the labours and patience
and faithfulness of his servants, according to his promises to them. If his
promises take notice of works, his justice will. God is not unfaithful or
unrighteous, 'to forget your work and labour of love,
which you have showed to his name,' Heb. vi. 10.
2.
The respect of good works, and how far they are considered.
[1.]
They are perfectional accomplishments. Those that
have done them are lovely objects in his sight, as being conformed to his
nature and pattern. Can we imagine that God should bid the saints love one
another for their holiness, and count them the excellent ones of the earth, Ps.
xvi. 3, how poor and despicable soever they be as to
their outward condition, and that he himself should not love them the more? We, that have but a drop of the divine nature, hate impure
sinners.
[2.]
They are qualifications to make them capable of his remunerating justice. There
is in God a threefold justice:—(1.) His
strict justice; (2.) His justice of bounty, or free
beneficence; and (3.) As judging according to his
gospel law of promise.
(1.)
He may be said to be strictly just when he rewardeth
man according to his perfect obedience; yet no obedience, though never so
perfect, can bind him to reward man or angel.
(2.) He is just by way of bounty, when he rewardeth a man capable of reward; though not in respect of
his perfect righteousness in him-self, yet because he is some way righteous in
respect of others that are unrighteous. So it is said, 2 Thes.
i. 6, 7, 'It is a righteous thing [Pg. 62] with God
to recompense tribulation to them that trouble his saints; and to them that are
troubled, rest,' &c. This with respect to Christ's merit,
and the qualification of the parties.
(3.)
The third righteousness is m performance of his promises; for though his
promise be free, yet if it be once made, justice doth
require it; and God is not free, but bound to perform it. Now, in these two
latter respects, are they capable.
[3.]
They are signs and tokens of their being approved and accepted with God,
according to the gospel covenant. Christ, as God's steward, cometh to distribute
the appointed reward to the heirs of glory. This is the evidence he is to
proceed by. When the destroying angel was sent to destroy the first-born of the
Egyptians, he was to take notice of the sign of sprinkling of blood on the
door-posts, Exod. xii. Not that that blood deserved;
but it signified that there dwelt Israelites.
[4.]
They are measures according to the degrees of grace, and our abounding in the
work of the Lord: 2 Cor. ix. 6, 'He that soweth sparingly shall reap sparingly, and he that soweth bountifully shall reap also bountifully.' The reward
is more full or sparing according to what we have done or suffered for God.
Use. To set us right in the doctrine of grace and works. We
have-to do with three parties
(1.) The Pharisaical legalist; (2.) The carnal gospeller;
and, (3.) The broken-hearted and serious Christian.
1. The legalist that trusts in himself that he is
righteous, and hopeth to be accepted with God for his
works' sake. Trusting in works is very natural and very dangerous. It is very
natural, because of the law written upon our hearts. We all come into the world
with a sense of a duty-covenant; and because every one would be sufficient to
his own happiness, an unhumbled soul is apt to give
more to duty and personal righteousness than to Christ: Rom. x. 3, 'For they,
being ignorant of God's righteousness, and going about to establish their own
righteousness, have not submitted themselves unto the righteousness of God,' \~ouk\~ \~upetaghsan\~. A
russet ragged coat of his own pleaseth a proud man
better than a silken coat that is borrowed. It is dangerous; for it is contrary
to all the declarations of God: Eph. ii. 9, 'By grace
ye are saved; not of works, lest any man should boast.' The whole progress of
salvation, from its first step in regeneration till its
final and last period in glorification, doth entirely flow from God's grace,
and not from our works. The securing the interest of free grace in our
salvation is a thing the Spirit of God is very careful of in the scriptures,
the glory of grace being that which God mainly aimeth
at, Eph. i. 6, and a thing which we do naturally
incline to intrench upon, and to rob him of, in whole
or in part It crosseth the great end which God aimed
at in contriving of man's salvation, which was that all ground of glorying
should be taken away from man, as being in the meanest or least respect a saviour to himself, and that all the glory might be
ascribed completely to God in Christ, 1 Cor. i. 29-31. Christ spake a parable
against those that trusted in themselves that they were righteous: Luke xviii.
9, 'Two men went up into the temple to pray, the one a pharisee,
the other a publican.' The [Pg. 63] one cometh appealing to justice: 'The pharisee stood and prayed thus with himself, God, I
thank thee that I am not as other men are, extortioners,
unjust,' &c.; Ί fast twice in the week, I give tithes of all that I
possess.' The other cometh crying out grace:' The
publican, standing afar off, would not lift up so much as his eyes unto heaven,
but smote upon his breast, saying, God be merciful to me a sinner.' The sinner
is justified, not the worker. In short, to prevent all mistakes
[1.]
Our works, whatever they are, either works of love to God or man, and the good
use of external means or common grace, are not the moving cause or inducement
to incline God to give us Christ, or the grace of faith, or work of conversion
before others; but this is the mere work of grace, or the mercy and good pleasure
of God: Titus iii. 5, 6, 'Not by works of righteousness which we have done, but
according to his mercy he saved us, by the washing of regeneration, and
renewing of the Holy Ghost; which he shed on us abundantly, through Jesus
Christ our Saviour.'
[2.]
Works, both before and after conversion, are not that righteousness, nor any
part of that righteousness, by which sin is expiated, or the wrath of God
appeased, or whereby we are reconciled to God, and do originally obtain a right
to eternal life; this is only ascribed to the merit of Christ: Rom. iii. 24,
25, 'Being justified freely by his grace, through the redemption that is in
Jesus Christ, whom God hath set forth to be a propitiation, through faith in
his blood, to declare his righteousness for the remission of sins that are
past, through the forbearance of God.' The merit is in Christ's blood, Christ's
obedience, his ransom and meritorious price.
[3.]
Our works, or what we do to fulfil the law of God,
are not that instrument by virtue of which we apply the merits of Christ to
ourselves, or receive that righteousness by virtue of which we are reconciled
to God. Our interest in the merits of Christ, our right to pardon of sin and
grace, doth not arise from works, but merely faith, Rom. iii. 22; so that in
the plea of justification, or our suit for the pardon of sin, we must renounce
all our good works, and wholly rely on the merits of Christ, giving up
ourselves to do the will of God. Abate this, and then works indeed come in as
the fruits of faith, as evidences of eternal life and the way to glory.
2.
The carnal gospeller is the other person we have to
do with; and to him we say
[1.]
That no man can maintain his comfort, and faithfully rely upon Christ's merits,
but he that is faithful in doing his Father's will. No other faith is allowed
by the scriptures for sound in the judgment of our consciences but such a
faith: Gal. v. 6, 'For in Christ Jesus neither
circumcision availeth anything, nor uncircumcision, but faith which worketh
by love.' No other faith will be approved by Christ for sound at the last day:
Mat. vii. 21, 'Not every one that saith unto me, Lord, Lord, shall enter into
the kingdom of heaven; but he that doeth the will of my Father which is in heaven.'
[2.] That the doing of some good works cannot excuse men for the
omission of others which be as necessary; we must not
do one act of charity only, but all. Many acts are reckoned up of one kind, to
imply [Pg. 64] all the rest; not only fed, but clothed; not only clothed, but
visited. Therefore, besides the goodness of the work which we are bound to do,
there must be a uniformity in them. There are good
works of divers kinds, many works of the same kind. To
prophesy in Christ's name is a good work; to cast out devils would seem to us
more excellent than these mentioned; as the workers of iniquity: Mat. vii. 22,
'Many will say unto me in that day, Lord, Lord, have we not prophesied in thy
name, and in thy name cast out devils, and in thy name done many wonderful
works?' Ver. 23, 'Then will I profess unto them, I never knew you; depart from
me, ye that work iniquity.' Then there are many works of the same kind; we must
not only visit, but clothe; not once, but often. The same faith which inclineth our hearts to works of one kind,
will incline them to every kind; for they all stand by the same authority, and
it is not agreeable with sincerity to balk any of them.
[3.]
These works must be done so heartily as that it may
appear we have denied all for Christ, and love him above all; or that it may
appear they are fruits of faith and love. The parting with worldly goods implieth our hearts must be loosened from the love of
temporal things; and the visiting of Christ in prison, which may be for
righteousness' sake, implieth our victory over our
fear of danger; otherwise it argueth our faith is
weak and our love is cold, and so not sincere, not prevailing over us in such a
degree as will argue sincerity. There is 'faith unfeigned,' 2 Tim. i. 5, and 'loving in deed and truth,' 1 John iii. 18.
'Faith unfeigned,' as when temporal things seem nothing to us, and are easily
parted with; and 'love in deed and in truth,' is to relieve our brethren with
our goods, yea, to give our lives for them if need be, as appeareth
ver. 16,17. But alas! love in most Christians is cold; it will neither take
pains, nor be at charge, much less lay down life for them, as Christ did for
us; do little to maintain, comfort, or support Christ's servants in distress.
3.
The broken-hearted, serious Christian, that thinketh
works can never have enough of his care, or too little of his trust, that is
always hard at work for God, and yet seeth God must
do all at last, he is persuaded that grace doth not weaken his duty, but
enforce it; yet, when he hath done all, counteth
himself but an unprofitable servant, and is etill
approving himself unto God more and more; and yet the more he doth, the more
daily need he seeth of Christ No man liveth under a greater dread of the holiness and justice of
God, yet flieth oftener to his mercy. We must comfort
these.
[1.]
Consider, God observeth all the good that we do, and
ponder-eth every action, of what kind soever it be;
whether giving food, or clothing, or harbour, or
entertainment, or visiting, or comforting; it will all be fruit abounding to
your account, Phil. iv. 17. The more you abound in
acts of communion with God, or relief towards such as are in misery, the
greater will your reward be in the last day. There is fruit for our account,
and abounding for our account
[2.] The least actions done for Christ's sake shall be
rewarded by him; for some of the actions are more inconsiderable than the
other; yet, if done for Christ's sake, a meal's meat, a little harbour, yea, a visit, is taken
notice of by him. He doth not say, Ye feasted me, ye
made [Pg. 65] me sumptuous entertainment; but, Ye gave me food, ye clothed me, ye
visited, &c. The least action done for Christ's sake shall not go
unrewarded: Mat. x. 42, 'Whosoever shall give to drink unto one of these little
ones a cup of cold water only, in the name of a disciple, verily I say unto
you, he shall in nowise lose his reward."
[3.]
God will pardon all their failings. Here is no mention of the
, but the good they had done. An honest upright heart is dispensed with
as to many weaknesses: Mal. iii. 17, 'I will spare them as a man spareth his own son that serveth
him.'
I
come now to the second point:
Doct. 2. That Christ ordereth his dispensations so that some of his people are
exposed to necessity, others in a capacity to relieve them.
The
privileges and promises of the gospel do not exempt the one from distress, nor
do the duties and rules of the gospel make the possession of riches to the
other unlawful. In the one sort of good men Christ is hungry and athirst, in
the other sort of good men he feedeth and clotheth them: Christ is in the giver and receiver: these
want, that they may have matter of patience; those abound, that they may have
matter of bounty: Abraham was rich, Lazarus that slept in his bosom was poor.
It is so
1.
That he may show himself to be the governor and disposer of all things here in
the world, and that he giveth honour
and riches to whomsoever he will, Dan. iv. 17. If these things were at the devil's disposal, God's
friends should never have them.
2. To
show that the bare possession is not unlawful; that it is not the having, but
the ill use that bringeth so much mischief.
3.
That the world may know somewhat of his favour to his
people, and what prosperity he can bestow upon all if it were
expedient: some diseases require
cordials, others sharp and bitter potions.
4.
That in the time of our exercise we may have a pledge what he will do for us
hereafter, and give us in heaven.
5.
That they may be instruments of his providence, to supply others that want
house and harbour, and all necessaries; as the great
veins receive blood to convey it to the lesser: some are kept under affliction.
We sail more safely to the haven of salvation with an adverse wind than a
prosperous.
Use. If it fall to your lot to give rather than to receive,
bless God in that behalf, and neglect not your duty. God could level all to an equality, but he will not, that you may be instruments of
his providence to cherish them: you should be a fountain, not to keep the
"water to yourselves, but to overflow for the necessity of others.
I
come now to the third point:
Doct. 3. That works of
charity, done out of faith and love to God, are of greater weight and consequence
than the world taketh them to be.
1. There is a command of God requireth
it. Next to the great duties of the gospel, nothing more enforced. To relieve
the necessities of the poor is not arbitrary, but a duty required of us
according to our abilities; it is charity to them, but a due debt to God, and a
part of our righteousness. Stewards are to dispense the estate by the master's
command. [Pg. 66]
2. It
is the trial of our love to Christ He hath made the poor his proxies and
deputies. We would cozen ourselves with an empty faith, and a cheap love, if
God had not devolved his right upon our brethren: 1 John iii. 17, 'But whoso
hath this world's good, and seeth his brother have
need, and shutteth up his bowels of compassion from
him, how dwelleth the love of God in him?' If Christ
were sick in a bed, we would visit him; if in want, we would relieve him.
Christ is so nearly conjoined 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. xiii. 1, 'Be not forgetful to entertain strangers, for thereby some have
entertained angels unawares.' Here is Christ himself; will you refuse
him who is heir of all things?
3. It is the great question interrogated by him at the great day of accounts. It is not, Have you heard? have you prophesied? have you ate and drank in my presence? but, Have you fed? have you clothed? have you visited? We are one day to come to this account, and what sorry accounts shall we make I So much for pleasure, for not, 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 master's house lieth to ruin, 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.