A practical discourse concerning a future judgment by William Sherlock ...

CHAP. VII. Concerning the Righteousness of the Future Iudgment, and the Rule whereby we shall be judged.

ST. Paul tells us, That God will judge the world in righteousness, which had been a terrible saying, did Righteousness always signifie strict and severe Justice; For who then could be saved? But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies Mercy, Goodness, Equity, as well as Justice; or Justice tempered with Equity and Mercy: And what the Apostle adds, That God will judge the World in Righteousness by that man whom be hath ordained; that is, by Christ Je∣sus,

proves that Righteousness signifies an equal, kind, and merciful Justice: For Christ is a Mediatory King, and a Media∣tory Judge; He judges between God and Man; He sets Bounds and Measures to Justice, and makes allowances for the fol∣ly and weakness of Human Nature; and with a Soveraign Authority dispenses not only the Justice, but the Mercies of God.

When God appoints the Great High-Priest and Mediator to be the Judge of the World, all Mankind may expect a very merciful Judge; for the High-Priest and Mediator must judge with Equity and Mercy, or else he does not maintain his Character of Mediator, when he judges; and yet the Final Judgment is the conclu∣ding Act of his Mediatory Kingdom, and therefore an Act of his Mediation.

We know not certainly how God will deal with the Heathen World, who never heard of Christ, and never had the Gospel preached to them; but it seems to look very favourably on them, that the Savi∣our of Mankind, the merciful and com∣passionate Jesus, is their Judge also; which promises all the Mercy that their Condi∣tion is capable of; and how much that is, we cannot tell; for the Saviour of the

World must judge with Mercy and Equi∣ty, not by the Rules of severe and rigo∣••ous Justice: Of which more presently.

Leaving then the Heathen World to the Mercies of God, which are over all his Works, it more concerns us to enquire by what Rule Christ will judge us, who have had the Gospel preached to us.

Now in general St. Paul tells us, God will judge the secrets of men by Christ Ie∣sus according to my Gospel, 2 Rom. 16. that is, by the Gospel which I preach: The Gospel of our Saviour is the Rule, whereby we shall be judged; by which our Lives and Actions shall be examined; and as the Gospel acquits or condemns any Man, so he shall be acquitted or con∣demned at the last Judgment. So that we need not go far to know, what our Doom shall be, we need not search into the secret and hidden Counsels of God; the Gospel lies open before us, and though we cannot find our Names there, we may read our Sentence; for God will ren∣der to every man according to his deeds. To them who by patient continuance in well doing, seek for glory, and honour, and im∣mortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and

wrath: Tribulation and anguish upon every soul of man that doth evil, of the Iew first, and also of the Gentile, but glory honour and peace to every man, that worketh good to the Iew first, and also to the Gentiles, for there is no respect of persons with God, 2 Rom. 6, 7, 8, 9, 10, 11. What this good, and this evil is, the Gospel acquaints us; and if we do, what the Gospel commands, we shall be acquitted and rewarded; if we do, what it forbids, we shall be condem∣ned. So that we certainly know, that all wicked Men, who live in the wilful commission of any known sin, shall be finally condemned: Christ will at that Day profess unto them, I never knew you, depart from me, ye that work iniquity, 7 Mat. 23. Know ye not, that the unrighte∣ous shall not inherit the Kingdom of God? be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind; nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inhe∣rit the Kingdom of God, 1 Cor. 6.9, 10. But the righteous shall shine forth like the Sun, in the Kingdom of their Father. And who these Righteous are St. Iohn tells us, Little children, let no man deceive you, he that doth righteousness is righteous, even

as he is righteous: He that committeth sin is of the devil, for the devil sinneth from the beginning; for this purpose was the Son of God manifested, that he might destroy the works of the devil. Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God; in this the children of God are manifested, and the children of the devil. Whosoever doth not righteousness is not of God, neither he that loveth not his brother, 1 Joh. 3.7, 8, 9, 10.

This is very plain, and so expresly taught in Scripture, that every Man may as certainly know whether he shall be sa∣ved, or damned, at the last Day, as he can know whether he be a good or a bad Man; whether he doth righteousness, or commits iniquity.

But most Men are conscious to them∣selves of so much wickedness, that they don't love to hear of this; For what will become of them, if they must be reward∣ed, or punished according to their Works? What difference is there between the Law and the Gospel, if they must still be judged according to their Works? For what could the Law do more than condemn the wicked, and reward the good? But they

are very Sound and Orthodox Believers; they believe in God, who justifieth the ungodly; they believe in Christ, and trust in him for Salvation; and there is no con∣demnation to those who are in Christ Iesus:* 1.1 they expect to be justified by Faith, to be saved by Grace, and that without the works of the law; And what has the Law then to do to condemn them, who believe in Christ, who have satisfied the Law in Christ, who have fulfilled the Law in him, who are washed from their sins in his Blood, and are clothed with his Righte∣ousness imputed to them? Those who are not in Christ must indeed be judged by their Works, but all true Believers are ju∣stified by their Faith, and saved by Grace.

Now it must be confessed, this is very expresly taught in Scripture, that we are justified by Faith, and saved by Grace, and that without the Works of the Law: By the deeds of the law there shall no flesh be justified in his sight—But now the righte∣ousness of God without the law is manifest, being witnessed by the Law and the Pro∣phets, even the righteousness of God which is by faith in Iesus Christ—Being justified freely by his grace,* 1.2 thorough the redempti∣on which is in Christ Iesus: whom God

hath set forth to be a propitiation through Faith in his blood, to declare his righte∣ousness for the remission of sins that are past through the forbearance of God. That A∣braham our Father was not justified by Works but by Faith:* 1.3 That being justified by faith we have peace with God through our Lord Iesus Christ.* 1.4 By grace you are saved; tbrough faith, and that not of your selves, it is the gift of God; not of works,* 1.5 least any man should boast. Not by works of righteousness which we have done, but by grace hath he saved us by the washing of regeneration,* 1.6 and renewing of the Holy Ghost.

But then it is as plain on the other hand,* 1.7 that God will render to every man according to his deeds: that we must all appear before the judgment seat of Christ,* 1.8 to receive the things done in the body, ac∣cording to what we have done, whether it be good or bad. That Christ will con∣demn all wicked Christians, whatever their Faith be: Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father, which is in Heaven. Many will say to me in that day, Lord,* 1.9 Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy

name done many wonderful works: and then will I profess unto them, I never knew you, depart from me, ye that work ini∣quity.

What shall we say then to this matter? both these Propositions must be allowed to be undoubtedly true: We are justified by Faith, we are saved by Grace, without the Works of the Law; and we shall be judged according to our works, and shall re∣ceive what we have done in this body, whe∣ther good or evil. That is, we are justi∣fied by faith, justified freely by God's grace, through the redemption which is in Christ Iesus, and through faith in his blood, and yet shall be condemned at the last Judg∣ment, if we live wickedly. This is a matter of very great consequence to be plainly stated, because a great many Chri∣stians encourage themselves in sin with vain hopes, and eternally perish by a presumptuous Faith and Reliance on Christ.

I. Now in the first place, that whate∣ver mistakes, or misapprehensions Men may have about the nature of Faith and Justification, may not endanger their Souls by encouraging them in sin, I observe, that we must reconcile the Doctrine of

Justification by Faith without Works, to our being judged by our Works, not ex∣pound away the Doctrine of our being judged according to our Works, to recon∣cile it to our Notions of Justification by Faith. And there are manifest Reasons for this.

1. Because it is as expresly taught in Scripture, that we shall be judged by our Works, as it is, that we are justified by Faith, and therefore we must not oppose our Justification by Faith, to our being judged by our Works; for that is not to expound Scripture, but to confute one Scripture Doctrine by another; to prove that we shall not be judged by our Works, though the Scripture says we shall, be∣cause the Scripture also teaches, that we are justified by Faith without Works. Now if it be allowable to reject any Scri∣pture Doctrine, or to confute one Do∣ctrine by ••••other, we may with as good reason 〈◊〉〈◊〉 them both by each other, and bel•••••••• neither; for if they can't be reconciled, but we must deny one, our being judged by our Works does as plain∣ly prove, that we are not justified by Faith without Works, as Justification by Faith proves, that we shall not be judged by our Works: We must distinguish be∣tween

expounding and reconciling Scri∣pture, and confuting it, and therefore whatever we believe about Justification by Faith, we must still confess, we shall be judged by our Works.

For 2. There is great reason to expound Justification by Faith, by our being judged by Works; because when we are told in Scripture, That God will render to us ac∣cording to our deeds, that every man must receive the things done in his body, accord∣ing to what he hath done, whether it be good or bad. These are plain proper ex∣pressions, without any Figure or Meta∣phor in them, and therefore are capable of no other sence, than what the words at first view signifie. We shall receive what we have done; if we have done good, we shall be rewarded; if we have done evil, we shall be punished: good Men shall be received into Heaven; and all wicked Men, even wicked Believers, as well as wicked Infidels shall 〈◊〉〈◊〉 cast into Hell: this every Child understands to be the meaning of these Words, and no other sence can be made of them; and there∣fore since this is so plainly, and so fre∣quently taught in Scripture, whatever we believe else, we must believe this, if we believe the Scripture.

But now when we read of being justi∣fied by Faith without Works, every word is capable of very different sences, and we know is expounded very differently by learned Men; according to the different Hypothesis they intend to serve by it: and then we must confess, it is not so cer∣tain, what is meant by Justification by Faith without Works, as what is meant by being judged according to our Works: at least so much must be allowed, that we must prefer that sence of Justification by Faith, which agrees with our being judged by our Works, before any other interpre∣tation, which contradicts or overthrows this plain sence of a Future Judgment.

As for instance: Some by justifying un∣derstand making just and righteous, that to justifie the ungodly, is to make a wicked Man good by the power and efficacy of Faith; but then to justifie the ungodly without the Works of the Law, or to make a wicked Man good without good Works, does not found very well: and therefore others more reasonably, and more agree∣ably to Scripture, understand justifying in a forensick sence, for absolving, acquitting, declaring and accounting Men just and righteous, and treating them as such; that is, imputing righteousness to them, though

in a strict and proper sence, they are not inherently righteous: And then this fo∣rensick Justification may either signifie our being justified at Baptism, when by the profession of our Faith we are incorpora∣ted by Baptism into Christ's Church, and are made the Members of his Mystical Body, and have all our sins washed away in his Blood, and come pure and inno∣cent out of the laver of Regeneration; and thus the most ungodly Sinners are ju∣stified by Faith in Baptism, without Works, or any antecedent righteousness of their own; or else this Justification may be ex∣tended to the Future Judgment; that at the last Day of Account we shall be justi∣fied, acquitted, absolved, rewarded, by Faith without Works; but this does not agree very well with our being judged, and receiving, according to our Works: the Scripture expresly teaches, that we are justified by Faith without Works, and that we shall be judged by our Works; but never saith we shall be judged by our Faith; which seems to make a great dif∣ference between being justified and being judged: for if we are justified without Works, and judged by our Works; justi∣fied by Faith without Works, but not judged, not acquitted and rewarded, by

Faith without Works, to be justified, and to be judged, cannot signifie the same thing.

Thus when we are said to be justified by Faith, some by Faith understand such a firm and steadfast belief of the whole Gospel, of all that concerns the Person and Mediation of Christ, the Expiation of his Blood, his Resurrection from the Dead, and Intercession for us in Heaven, his Laws, his Promises and Threatnings, as renews and sanctifies our Nature, go∣verns our Lives, conquers the World, subdues the Flesh to the Spirit, and makes us truly Divine and God-like Creatures, the Sons of God, not meerly by external relation, but by a participation of his Na∣ture.

Now this Notion of justifying Faith, that we shall be justified by a living, work∣ing Faith, is very reconcilable with being judged by our Works; for if we cannot be justified by Faith without Works, if no Faith can justifie, but that which is fruit∣ful in all good Works, then we may be judged by our Works, since Holiness is essential to a justifying Faith.

Others by justifying Faith understand a reliance and recumbency on Christ for Sal∣vation; a receiving and embracing Christ,

and rowling their Souls on him, as they are pleased to express it; which, when taken out of Metaphor, can signifie no more, than to hope and trust in Christ, that he will save them, and to be willing to be saved by him without any Works and Righteousness of their own. Now if the bare Act of relying on Christ would justifie and save Men, I cannot see, how such Believers should be judged by their Works, though Infidels may: But this Antinomian Conceit of justifying Faith is not so plain and certain, as it is that we shall be judged by our Works: Not to dispute the Point now, these Men may be mistaken in their Notion of justifying Faith; but there can be no dispute made, what the meaning is of being judged ac∣cording to our Works.

Thus when we are said to be justified by Faith, in opposition to Justification by Works, it is matter of Controversie, what is meant by Works. Some think, that when Works are rejected as contributing nothing to our Justification, the Apostle means only the Works of the Ceremonial Law; such as Circumcision and Sacrifi∣ces, Washings and Purifications, the Ob∣servation of New Moons and Sabbaths, &c. for this was the great Dispute St. Paul had

with the Iews, whether the Observation of the Mosaical Law were necessary to the Justification of Christians; and in this sence the Apostle with good reason asserts our Justification by Faith without Works. We are now justified by the Faith of Christ, not by the Rites and Ceremonies of the Mosaical Law.

Others, and with very good reason too, not only reject the Works of the Cere∣monial Law, but also of the Moral Law, from the Justification of Sinners: not as if Sinners could be justified without good Works, but that they are not justified by them; that is, that no Man is justified by the Merit of his own Works, but by the Merit and Expiation of the Death of Christ. But though no Man is justified or saved, for the Merit of his Works, yet he may be judged according to his Works. Though no Man shall be saved by the Merit of his good Works, yet no Man shall be saved without good Works, and wicked Men shall be damned for their e∣vil Works, which leaves room enough for our being judged according to our Works.

So that though we be not justified by Works, but by Faith, as St. Paul tells us, yet we must be judged by our Works;

wicked Men shall be condemned for their Wickedness, and none but good Men shall be justified and saved by the Merits of Christ; and who are wicked, and who are righteous shall at the Last Day be judged by their Works.

And indeed, this is plainly confessed by those who contend most zealously fo•• Justification by Faith alone, which makes this a very needless and impertinent Con∣troversie; as appears from their way of reconciling St. Paul, and St. Iames. St. Paul tells us, we are justified, by Faith without the Works of the Law; St. Iames tells us, That by works a man is justified, and not by faith only, 2 Jam. 14. To reconcile these two great Apostles, they tell us, That the Man is justified by Fai••h and his Faith is justified by Works: Now whether this be the true way of reconci∣ling St. Paul and St. Iames, I shall not at present dispute, but it grants all that I desire, that notwithstanding our being ju∣stified by Faith, we shall be judged by our Works; for whether a Man or his Faith be judged and justified by Works, I think is the same thing: for if the Man must be justified by Faith, and his Faith justified by Works, I doubt the Man cannot be ju∣stified without Works, unless he can be

j••stified by an unjustified Faith. Before F••ith can justifie the Man, it must be ju∣stified itself, and Faith must be justified by Works; and what this differs from judg∣ing a Believer by his Works, I cannot tell. So that, as many Disputes as there are a∣bout Justification by Faith, we ought firm∣ly to believe, that we shall be judged by our Works; for most of the Notions of Justification by Faith, in opposition to our Justification by Works, are very recon∣cilable with this Doctrine of being judged by our Works; and those that are not, are not so plain and certain, as it is, that we shall be judged by our Works.

3. However, since this is so plainly expressed in Scripture, that there is no a∣voiding it, nor any other possible sence to be made of it, whatever our Notions of Justification be, it is much the safest way, to believe and expect, that we shall be judged according to our Works; that if we live wickedly, we shall certainly be condemned at that Day, and though we shall be acquitted and finally absolved by the Mercies of God, and the Merits of Christ, yet not without Holiness, not with∣out good Works, not without partaking of the Divine Nature, and being conform∣ed to Christ our Head. To entertain any

other hopes will undo us for ever; for we shall be very ill prepared to give an account of our Lives and Actions, when our Lord comes to call us to an Account, if we can possess our selves with such No∣tions of Justification, as deliver us from the Fears of Judgment; if we can per∣swade our selves, that we shall not be judged according to our Works, but by the Merits of Christ; that we shall not receive the things done in the Body, whe∣ther good or evil; but shall receive the purchase of Christ's Obedience and Righte∣ousness without regard to our own.

These are the dangerous Conclusions, which some Men draw from their mista∣ken Notions of Justification; and this is the great danger of such mistakes. While Men acknowledge the Grace of God, and the Merits of Christ in the Justification of Sinners, and believe that they shall be judged according to their Works, what∣ever other Disputes there may be, there is no danger in them; but if Men by some uncertain Reasonings can perswade them∣selves against the express Declarations of Scripture, that they shall not be judged according to their Works, this will make them careless of a Holy Life; and then when Christ comes to Judgment, how

Orthodox Believers soever they are, he will say unto them, I know you not, depart from me, ye that work iniquity.

2dly, But whatever Notions we have of Grace, nothing is more plain from the very Nature of Things, than that the righteousness of the Future Judgment con∣sists in judging Men according to their Works; and therefore, if God judge the World in Righteousness, he must judge every Man according to his Works.

For 1. The Righteousness of the Future Judgment consists in rewarding good Men, and punishing the wicked, and in reward∣ing and punishing none else: Now there is no other distinction between good and bad Men, but what their Works make: He is a good Man, who does good; and he is a wicked Man, who does that which is wicked. As St. Iohn tells us: Little children, let no man deceive you, he that doth righteousness is righteous, even as he is righteous; he that committeth sin is of the devil, 1 Joh. 3.7, 8.

The nature of Righteousness is certain and unchangeable, and cannot alter with Mens Opinions of it. It is our likeness and conformity to God, to be righteous as He is righteous, and therefore is as im∣mutable

as the Divine Nature; God may change our Natures, and make a wicked Man holy by the Power of his Grace, b••t he cannot change the Nature of Vertue and Vice, no more than he can change his own Nature: he can't make a wicked Man to be a Saint, while he lives wic∣kedly; nor a Saint to be a wicked Man, while he lives in the Practice of Holiness and Vertue; the Nature of Good and E∣vil can't be changed, and therefore a good Man cannot be wicked, nor a wic∣ked Man good, without changing their Natures, and God cannot account a wic∣ked Man righteous, nor a righteous Man wicked, without judging contrary to the Nature of Things.

It would be impossible for wicked Men, did they duly consider this, to flatter themselves, that God will so impute the Righteousness of Christ to them, as to account them perfectly righteous with∣out any inherent Righteousness of their own, or without doing righteously. For when they know themselves to be so far from being righteous, that they are very wicked, why should they think, that God will judge of them otherwise than they are? That he will call good evil, and evil good; light darkness, and darkness light;

s••eet bitter, and bitter sweet; when he himself has pronounced a Woe against those who do it, 5 Isai. 20. I am sure, a Righteous Judgment is to judge of things ••s they are, to judge Good to be Good; and Evil to be Evil; to judge the Tree by the Fruit; that a good Tree is that which bringeth forth good Fruit, and an evil Tree which bringeth forth corrupt Fruit.

This is Truth and Righteousness in judging of the Natures of Things, and Righteousness in judging, as that signifies rewarding and punishing, is to reward and punish Men according to their Na∣tures, Qualities and Deserts, to reward those, and those only, who do such things, as deserve a Reward, or at least as make them capable of being rewarded; and to punish those, who do such things as de∣serve punishment; for to give every Man his Deserts, is to judge righte∣ously.

All this is very plain; and it is as plain, that Righteousness and Vertue deserve a Re∣ward, and Wickedness deserves to be punish∣ed, and therefore a just and righteous Judge must reward good Men, and punish the wicked: This all Mankind agree in; they have no other Notion of judging righte∣ously

but this, to reward the good, and to punish the wicked; but to bless and prosper, and reward the wicked, and to punish the good, is without dispute con∣fessed to be unjust. Some Men dispute the essential difference between Good and Evil, but all confess, that what we call Good deserves Praise and Reward, and what we call Evil deserves Punishment; and this Distinction between Good and Evil the Laws of all Nations make, and if this be accounted a righteous Judgment among Men, if God will judge the World, and judge in Righteousness, he also must judge Men according to their Works; un∣less he means something else by judging righteously, than what Mankind under∣stand by it.

And thus he has every-where declar'd, he will do, as I need not prove to those, who have read the Scripture: All the Threatnings both of the Law and the Go∣spel, are against the Workers of Iniquity; all the Promises are made to Holiness and Obedience; and if this be the Rule of Righteousness and Justice, it must be the Rule also of a righteous Judgment; for to judge righteously, is to judge by the Rule of Righteousness.

Now if this be a righteous Judgment▪ to reward or punish Men according to the Good or Evil they have done, how can God judge the World in Righteousness, if he does not judge Men according to their Works? If he should acquit the Wicked, and bestow Heaven on them; or con∣demn any good Man to Hell? For will any Man say, this is just? And therefore let the Grace of the Gospel be what it will, if it cannot make a wicked Man righteous without doing Righteousness, it can never make it just for God to save a wicked and ungodly Man. The Grace of God cannot change the Natures of Things; Righteousness and Justice is the same thing under the Gospel, that it was under the Law; and therefore to judge righteously is the same thing too, and that always did, and always will signifie to judge Men according to their Works; to judge those righteous Men, who do Righteousness; and those wicked Men, who do Wickedness, and to reward the Righteous, and punish the Wicked.

2dly, The Righteousness of the Future Judgment consists in the equality of it, to deal equally by all Men; now there is no other equal Rule of Judgment, but

to judge Men by their Works; for there is nothing else for which all Mankind can be judged; and if some Men must be judged for the Good o•• Evil of their ••∣ctions, an equal Justice requires that all Men be judged by the same Rule. Men must either be judged by their Works, 〈◊〉〈◊〉 by their Knowledge, or their Faith: As for Knowledge and Faith, it is evident, that Mens natural Capacities, and the Circumstances of their Lives and Fortunes, and Educations, which are not of their own choosing, and therefore cannot be imputed to them, make a very great difference. One Man has naturally a better Understanding, a quicker Appre∣hension, a more piercing Judgment than another; or if their natural Abilities be equal, yet the Circumstances of their For∣tunes and Education make a difference: One is better instructed, trained up in the Art of Thinking, and Reasoning, and Judging, and has leisure and opportunity to improve his Knowledge by Study; while another as capable as he, is either ill-taught, or not taught at all; or only taught the Art of Living in the World by Labour and Industry: that God might as well judge Men for being Rich or Poor, when their Fortune is not at their own di∣sposal,

but owing to their Birth, or to prosperous or adverse Events of Provi∣dence, as to judge Men by the different Degrees and Improvements of Know∣ledge.

Thus as for Faith, some never heard of Christ at all; or if they did, it was only under the Character of an Imposter, or of a Fable, but never had the true Reasons of Faith explained to them; others have been very ill instructed in the Faith of Christ, and never had opportunity to re∣ctifie their mistakes; and yet as no Man is bound to know, what Nature does not teach, unless it be revealed to him; so no Man is bound to believe, what he has not so much as heard of, nor to believe every thing he does hear, without suffi∣cient Evidence; nor to receive the true Faith of Christ, which he was never taught: So that should God divide the World at the Last Day, only into Believers and Infidels, this would be a very unequal distribution, because great part of the World, never had the Faith of CHRIST preached to them; and though Infidelity will condemn those Men, who have been instructed in the Faith of CHRIST, and would not believe, yet it cannot in

Reason and Justice be imputed to those Men, who never heard of Christ.

But now the Being and Providence of God, and the Differences of Good and Evil, are known to all Mankind; Nature teaches this, and therefore all Mankind are bound to know it, and all Mankind may be judged by this Rule, whether they know God, and worship him as God, and take care to do that which is good, and to avoid the evil. This account St. Paul gives us of it. For the wrath of God is re∣vealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Because that which may be known of God is manifest in them, for God hath shewed it unto them. For the invisible things of God from the creation of the world, are clearly seen, being understood by the things that are made, even his eter∣nal power and Godhead, so that they are without excuse. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened, 1 Rom. 18, 19, 20, 21. And the same Apostle tells us, That the Gentiles which have not the Law, (no Di∣vine written Law) do by nature the things

contained in the law, these having not the law, are a law unto themselves, which shew the work of the law written in their hearts, their consciences also bearing witness, and their thoughts the mean while accusing, or else excusing one another, 2 Rom. 14, 15, 16.

So that all Mankind, even Heathens themselves, have a natural knowledge of GOD, and of Good and Evil, and there∣fore may be judged for what they know, and condemned by God for transgressing those Laws of Righteousness, for which their own Consciences condemn them, for this leaves them without excuse. And if God will judge the Heathens by their Works, and condemn them for those sins, they commit against the Light of Nature, an equal Justice requires, that Christians shall be judged by their Works also: For is it equal, to damn a Heathen for those Sins, which a Christian may commit and be saved? Will equal and impartial Justice allow, that when a Heathen and a Chri∣stian are equally wicked, the Christian shall be saved, and the Heathen damned? Is not this to accept the Persons of Men in Judgment? to make a difference between the Men, when there is no difference in their Actions? And yet the same Apostle

tells us, There is no respect of persons with God; for as many as have sinned without law, shall also perish without law, and as many as have sinned in the law, shall be judged by the law, 2 Rom. 11, 12. And that this is the Rule of Judgment, in the day when God shall judge the secrets of men by Iesus Christ, according to the go∣spel, v. 16.

There is no other common and general Rule, whereby all Mankind can be judged, but only this, to render to every Man ac∣cording to his Works; for there is no∣thing else, for which Men must be judged, that is common to all Men, but the natu∣ral knowledge of God, and the differences of Good and Evil; Christians indeed know more, than the Light of Nature taught Heathens, and therefore have more to account for, than Heathens have; but if Heathens shall be condemned for their sins against the Light of Nature, if they shall be judged according to their Works, Christians have more reason to expect this: for if God be a righteous and im∣partial Judge, he cannot condemn one Sinner for his Sins, and save another as wicked as he. The nature of Vertue and Vice is the same in all Mankind, whether Heathens, Jews, or Christians, and de∣serves

in itsself the same Rewards and Pu∣nishments; if it be righteous in God to punish the Sins of Heathens, it is righte∣ous in God to punish the same Sins of Christians; to render to all Men, whoe∣ver they be, according to their Works; for this is to deal equally with all Men.

3dly, I add farther, that nothing else is the proper Object of Judgment, but the Good or Evil of our Actions, and there∣fore if we be judged at all, we must be judged for the Good or Evil we have done.

For does Judging signifie any thing else, but Examining what Good or Evil such a Man hath done, and rewarding or pu∣nishing him according to the Good or E∣vil he has done? And therefore a righte∣ous Judge cannot judge Men, cannot re∣ward or punish them for that, which is neither Good nor Evil.

Now is there any thing Good or Evil, but Vertue or Vice? What is Knowledge good for, which does not direct and go∣vern our Lives? What is Faith good for, which does not renew and sanctifie us? Are there not very knowing and belie∣ving Devils? Does not Faith and Know∣ledge make every sin we commit against

Faith, and against Knowledge the more inexcusable? Does not our Saviour tell us, That he who knows his master's will, and does it not, shall be beaten with many stripes?

What Merit or Vertue is there in a pre∣sumptuous reliance on Christ for Salvati∣on, to call him Lord, Lord, and not to do the things, which he has command∣ed?

And can we think then, that God will reward us for our Knowledge, or our Faith, and overlook all the Evils and Im∣purities of our Lives? Will he reward us for that which deserves no Reward? and not punish us for that which deserves pu∣nishment? Is this to judge the World in Righteousness.

This is abundantly enough to prove, that we must be judged according to our Works, that we must receive the things done in the Body, whether Good or Evil, since the Righteousness of the Future Judg∣ment makes this necessary.

3dly, Let us then consider, how this matter may be reconciled, that we are saved by Grace, and justified by Faith in Christ, and yet must be judged by our Works. And this is very easily done;

for we shall be judged by our Works, according to the Gracious Terms of the Gospel.

The Faith of Christ was never intend∣ed to give us a liberty in sinning, or to excuse us from the necessity of a holy life, and as far as the necessity of holiness is reconcilable with the Grace of the Go∣spel, so far our being judged by our Works is reconcilable with our being sa∣ved by Grace; upon the same Terms, that the Gospel promises Pardon and For∣giveness, we shall be pardoned at the Day of Judgment; whatever the Gospel promises to reward, shall be rewarded at the Day of Judgment; and thus we are judged by Grace, and by Works too. This is easily understood by those, who know any thing of the Gospel of Christ, and therefore I shall at present, but just men∣tion it.

The Gospel of Christ promises Pardon of sin to true Penitents, who are heartily sorry for their sins, abhor themselves for them, make restitution for the Injuries they have done to Men, beg God's Par∣don in the Name and Mediation of Christ, and amend their Lives; for Christ has made atonement and expiation for such Sinners; and therefore at the Day of

Judgment, no Man shall be condemned for such sins, as he has heartily repented of, and reformed: and this is to be judged by Grace, as well as by our Works; for the Law prescribes our Duty, but promises no Pardon, no not to Penitents; this is owing to the Grace of God through the Merits and Mediation of Christ: but though the Grace of the Gospel pardons true Penitents, yet the same Gospel threatens eternal damnation against im∣penitent Sinners.* 1.10 The wrath of God is re∣vealed from heaven against all unrighte∣ousness and ungodliness of men,* 1.11 who hold the truth in unrighteousness. To them who are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man, that doth evil. And therefore im∣penient Sinners will be judged and con∣demned for their sins at the last Day by the Mediatour of the Covenant of Grace, for the Gospel itself condemns them.

Thus the Grace of God, that bringeth salvation, and hath appeared unto all men, teacheth us, that denying ungodliness and worldly lusts,* 1.12 we should live soberly, and righteously, and godly in this present world. And therefore, without holiness no man shall

see God. Heaven is the Reward only of good Men, who live in the Exercise of all Christian Graces and Vertues; and there∣fore good Men must be judged, must be rewarded according to their Works; and yet this is Gospel-Grace too: for such a glorious Reward as Heaven, is above the Merit of the most perfect Vertue in this World. The best Man cannot challenge such a Reward from the Justice of God, and therefore it is owing to Gospel-Grace: the wages of sin is death,* 1.13 but eter∣nal life is the gift of God (not the merit and desert of our Works) through our Lord Iesus Christ. Especially, when we consider, that this great and perfect Re∣ward is bestowed upon a very imperfect Vertue; the Obedience of the best Men is very defective, stained and sullied with Human Weaknesses, Indiscretions, Follies, Ignorances, Mistakes, indecent Surprizes of Passion, or coldness and flatness of De∣votion, and too often interrupted with wilful and scandalous sins, such as nothing but Grace can pardon, and therefore much more nothing but Grace can reward: and therefore good Men are judged by Grace, and rewarded by Grace, though accor∣ding to their Works.

We are all Sinners, we are all obnoxi∣ous to the Justice of God, would he be extream to mark what is done amiss; but since a perfect Vertue is not to be ex∣pected from Mankind in this lapsed state, God is pleased to accept of sincerity in∣stead of perfection, and through the Me∣rits of Christ, and Faith in his Blood to account him a righteous Man, who sin∣cerely loves and fears him, and obeys his Laws, though with the Weaknesses and Infirmities incident to Humane Nature. So that our being judged by our Works signifies no more, but that we are distin∣guished by the Good or Evil we do, into good or bad Men according to the fa∣vourable allowances of the Gospel, and then bad Men receive the just desert of their sins, and good Men receive those Rewards, not which they have merited, but which the Grace of God, and the Me∣rits of Christ have prepared and purcha∣sed for them.

This is a plain account, how Christians may be judged by their Works, and yet saved by Grace, and by Faith in Christ; and the righteousness and equity of the last Judgment seems to entitle Heathens them∣selves (thô they have no Covenant Right to it) to some degrees of this Grace: for I

cannot think, that God in judging the World will deal more rigorously and se∣verely with Heathens, than he will with Christians, that he will demand most, where he has given least, which is con∣trary to our Saviour's Rule of Judgment: and therefore I cannot but hope, that Christ in judging of their Works will make the same favourable allowances to them, which the Gospel makes to those, who do believe in Christ: that is to say, that he will allow of the Repentance of a Heathen, if it were sincere and hearty, and did reform his Life, as well as of the Repentance of a Christian; that he will overlook the same Defects and Imperfe∣ctions in the good Actions of Heathens, who lived vertuous Lives, who worship∣ped the One true God, and observed the natural Rules of Sobriety, Justice, and Righteousness, that he will in the Actions of Christians. That if any Heathen should be found equally vertuous with the meanest Christian, who shall be finally saved, that Heathen at least will not be damned; and indeed would seem to have reason to com∣plain of unequal usage, if he should. St. Paul tells us, both with respect to Jews and Heathens, as well as Christians, That God will judge the secrets of men by Christ

Iesus, according to the Gospel. And if the Gospel be the Rule of judging all Mens Actions, they must be all equally judged with respect to the Good or Evil of their Actions, and be judged, as the Gospel judges.

I grant, the Heathens had no promise of Pardon upon their Repentance, but yet all Mankind believed so well of the Goodness and Mercy of God, that they hoped for Pardon upon their Repentance; thus we find the Ninivites did, and they had it; and indeed it was this perswasion, that taught them to pray to God, and to offer Sacrifices, which had been insignifi∣cant things, had they not been perswa∣ded, that God both could, and would pardon sin, when Sinners repent.

Nor have the Heathens any Covenant Title to Salvation, and yet they were ge∣nerally perswaded, that good Men shall be rewarded, and the wicked punisht in the next World, and their Consciences did either condemn or absolve, terrifie or com∣fort them, as ours do us; which are ve∣ry vain hopes, if there be no Reward for them, thô they should observe the Laws of Vertue.

St. Peter tells us, what he had learnt from the Case of Cornelius, a Roman Cen∣turion,

but a devout Worshipper of God, and one who gave much Alms:* 1.14 Of a truth I perceive that God is no respecter of per∣sons; but in every nation, be that feareth him, and worketh righteousness, is accepted of him. What does St. Peter mean? that God will accept Heathens, who are per∣fectly innocent and righteous, and never committed any sin? He knew very well there were no such Men in the World, much less among the Heathens; and there∣fore he must mean, that God will accept of all honest sincere Worshippers of him, though guilty of many human Frailties, of what Nation soever they be.

It is true, no Man's sins shall be forgi∣ven, nor his Vertue rewarded, but for the sake of Christ, who is the Lamb slain from the foundation of the world; for there is no other Name given unto Men, where∣by they can be saved, but only the Name of Christ; but if all, who shall be saved from the beginning to the end of the World, shall be saved by Christ, as it is certain, they must be, if there be no other Name, whereby Men can be saved; it is to be hoped, that many thousands will be saved by Christ at the Day of Judgment, who never had any explicite Knowledge or Faith in him: for though, I grant, God

promised a Saviour to Man immediately after the Fall, and renewed this Promise to Abraham, and afterwards to David, and prefigured him in the Types and Sa∣crifices of the Law, yet Repentance and Forgiveness of Sins was never publickly preached in his Name, till he gave that Commission to the Apostles after his Re∣surrection from the Dead. And now lit∣tle the Jews understood of the Nature or Office of their Messias, is very plain from the ignorance of Christ's own Disciples and Apostles, who expected, that he should be a Temporal Prince and Saviour; and understood so little of his being a Sa∣crifice for Sin, or of their being saved through Faith in his Blood, that St. Peter himself could not with any patience hear of his dying; and when he was put to Death, his Disciples thought all their great hopes and expectations from him utterly disappointed, till they saw him a∣gain, after he was risen from the dead. So that those good Men, even among the Jews, who lived before Christ's appearing in the World, though they had the Pro∣mises of the Messias, yet do not seem to have had any explicite knowledge, what kind of Saviour the Messias was to be, nor by what means he should save us, though

the Types and Figures and Promises of the Law, seem very plain to us now, since Christ expounded them to his Disciples, and they to us; and therefore they could not be saved by such a Faith in Christ's Blood, as is now required from us; for they did not know, that he was to save us by the merit and expiation of his death: and if those good Men might be saved by the Blood of Christ, who had no know∣ledge of his dying for our sins, and there∣fore no explicite Faith in his Blood, why not those also, who had never heard of Christ, if they lived so, as to be capable of Salvation? For that Promise of a Savi∣our made to Adam immediately after his Fall, That the seed of the woman should break the serpent's head: was in him made to all Mankind, who descend from his Loyns.

And though Christ has not been preach∣ed to all Ages, nor to all parts of the World, yet he is the Judge of all Men, and he judges as Mediator between GOD and Man, as I observed before; and therefore judges all Mankind not by the Rules of strict and rigorous Justice; for that is not the Office of the Mediator; but by the mercy and equity of the Go∣spel.

This makes a very fair representation of the equal Justice, Righteousness, and Mercy of the last Judgment: that no Man shall perish meerly for the misfor∣tune of his Birth; that he lived before Christ was preached to the World, or in such Countries where Christ was never preached; but though the Gospel was never preached to him, yet he shall be judged by Gospel Grace, and if he were a true Penitent, and a sincere Worshipper of God, shall have liberty to plead his Re∣pentance, and the sincerity of his Obedi∣ence, at the Tribunal of Christ, when he comes to Judgment; which will be so un∣deniable a Justification of the Righteous∣ness of the Last Judgment, that were there no other reason for it, it would mightily incline any Man, who thinks honourably of God, to believe it.

And this will teach all Christians, what I am sure some have great need to be taught, that the benefit they receive by the Knowledge and Faith of Christ, is not to be saved upon easier terms, than the rest of the World, for it will appear at the Day of Judgment, that a great deal more is expected from them, than from ignorant Heathens; but the true benefit of having the Gospel preached to

them is, that they are more perfectly in∣structed in the Will of God, and the means of Salvation; have more express Revela∣tions of the Rewards and Punishments of the next Life; have more express Promi∣ses of Pardon and Forgiveness; are de∣livered from the Cheats and Impostures of evil Spirits, and have the powerful as∣sistances of the Divine Grace; that is, all the Helps, Advantages, Encouragements, and Obligations, to improve in Christian Graces and Vertues, to avoid the threat∣ned Miseries, and to obtain the Glorious Rewards of the next Life; this is an inesti∣mable advantage, which we Christians enjoy above Jews or Heathens, which, if we improve well, we cannot fail of being happy for ever; we may by diligence and caution make our Calling and Electi∣on sure; these great advantages the Hea∣then World wanted, and therefore were overrun with Idolatry, and all manner of Wickedness, and seldom saw any great Examples of Vertue to shame them, or teach them better. This is a great diffe∣rence God has put between us and the Heathen World; and we need not envy them as favourable a Judgment, as we hope to have our selves; for certainly they want it more; and therefore it be∣comes

the righteous and merciful Judge of the World to give it them.

Thus we see in general by what Rule we shall be judged, and the Righteousness of such a Judgment; but there are some things, which though they have been briefly mentioned before, deserve a more particular consideration.

As 1. Though we shall be judged for all the Good or Evil we have done, yet our Saviour in describing the Process of the Last Judgment, makes no mention of any thing, but Acts of Charity: 25 Mat. 34, &c. When he shall have separated the sheep from the goats, and set the sheep on his right hand, and the goats on his left: 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 beginning of the world. For I was an hungred, and ye gave me meat: I was thir∣sty, and ye gave me drink: I was a stran∣ger, and ye took me in; naked, and ye clo∣thed me: I was sick, and ye visited me: I was in prison, a••d ye came unto me. Then shall the righteous answer him, saying: Lord, when saw we thee an hungred, and fed thee; or thirsty, and gave thee drink: or when

saw we thee sick, or in prison, and came unto thee. And the King shall answer and say unto them: Verily I say unto you, inas∣much as ye have done it to one of the least of these my brethren, ye have done it unto me. 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. For I was an hungred, and ye gave me no meat; I was thirsty, and ye gave me no drink: 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. Then shall they also answer him, saying: Lord, when saw we thee an hun∣gred, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, say∣ing: Verily I say unto you, inasmuch as you did it not to one of the least of these, you did it not to me. This is so remarka∣ble a difference, which our Saviour makes between Charity, and all other Graces, that it concerns us to take notice of it, and to enquire, what the meaning of it is.

1. Now in the first place, there is no doubt, but our Saviour's intention in this was very powerfully to recommend all

Acts of Charity to us, since Heaven is the peculiar Reward of Charity; and to make us as much afraid of all Uncharitableness, as we are of any other, the most enor∣mous and flagitious Crimes, since Uncha∣ritableness will damn us, though we were guilty (if that were possible) of no other sin.

And there is great reason to enforce this Duty on us, because few Men have so great a sense of the Necessity and Obli∣gations of Charity, as they have of Moral Honesty and Justice. All Mankind have a natural sense of the great evil of Rapine, and Injustice, and Murder; to defraud Men of their Estates, or to take them by force and violence, to oppress the Poor, the Fatherless, and the Widow, or to mur∣der the Innocent; their Consciences ter∣rifie and scare them with such guilt; but they have but little sense of the Obligati∣ons to Charity, and of the great sin and danger of Uncharitableness; they can see Men hungry, and thirsty, and naked, and sick, and in prison, without ministring to them; and though they will acknowledge such Acts of Charity to be very good and commendable, yet charge themselves with no guilt for neglecting them: but if none shall be saved at the last Day, but the

kind and the charitable; if we shall be condemned at the last Day, to that ever∣lasting Fire prepared for the Devil and his Angels, for doing no good, though we should do no other evil, as we certainly shall, if our Saviour gives us a true Ac∣count of the Process of the last Judgment; this, if any thing will make Men sensible, how necessary it is to do all the Good they can, as necessary as it is to go to Heaven; that they may as safely, with respect to another World, rob and steal, and cheat, and oppress, as not relieve the Wants of the Poor, as far as Christian Prudence and Charity directs; for they shall be damned for this, as well as for the great∣est Injustice.

2dly, Our Saviour hereby signifies, that this Divine Charity is the perfection of all other Christian Graces and Vertues, and comprehends them all; for it is certain, that no Man shall be saved without an U∣niversal Righteousness, and yet our Savi∣our enquires only after Charity, as the only mark and criterion of an Universal Righteousness; for where that is in since∣rity, there is a combination of all other Graces. Our Saviour tells us, That the Love of GOD and Men, is the Summ of

the whole Law and the Prophets, 22 Mat. 36, 37, 38, 39, 40. And St. Paul tells us, He that loveth another, hath fulfilled the law—Love worketh no ill to his neigh∣bour, therefore love is the fulfilling of the law, 13 Rom. 8, 9, 10.

He that loves his Neighbour, will do him no hurt, but will do him all the good he can. And this Divine Love of Men, results from the Love of GOD, whose Creatures they are, and whose Image they bear, and therefore includes the Love of GOD as its cause; for there is no other Principle of Universal Love and Charity, though of particular Friendships there is: And therefore St. Iohn makes this the Tri∣al of our Love to God: If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen: and this command∣ment have we from him, that he who loveth God, love his brother also, 1 John 4.20, 21. Thus much is certain from this Text, that no Man loves God, who does not love his Brother; and I believe, there ne∣ver was an instance of true Universal Cha∣rity without the Love of God: but not to make a dispute of that (since Humanity, and Greatness, and Generosity of Mind

will in some Men, very nearly resemble, and counterseit an Universal Charity) the Charity our Saviour speaks of, is this Di∣vine Charity, which flows from the Love of God and Christ, when we love Men for God's sake, and Christians as the Mem∣bers, and the Brethren of Christ; and therefore he accounts all the kindness shewn to them for his sake, as done to himself: Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me.

This Divine Charity contains the Ex∣ercise of all other Christian Graces, where this is, no other Grace is wanting; it is the universal Habit of Grace, the very Na∣ture of God, for God is Love, and he that dwelleth in Love, dwelleth in God, and God in him, 1 Iohn 4.7, 8, 9, 10, 11, 12.

But on the other hand, an uncharitable Man can have no good in him, and he has the Seeds and Principles of all Evil. Uncharitableness is owing to Self-love, and to the love of this World; and where these two are, there can be no good, but there may be all the wickedness that hu∣man Nature is capable of.

So that this brings the matter to a short issue at the Day of Judgment, as our Sa∣viour

has here represented it: In order to our final Doom and Sentence, there needs but this one enquiry, whether we were charitable, or uncharitable; for a Man who is possessed with this true Divine Charity, has all Christian Graces. A Man who has not this divine Principle, has no good in him, and that is enough to damn him, without enquiring what e∣vil he has done.

It concerns us all seriously to consider this; for if all uncharitable Men shall cer∣tainly be damned, Charity is the only cer∣tain mark, whereby we can judge of our future state; whatever other good quali∣ties we seem to have, if we be not chari∣table, there is nothing good in us, nothing that God will accept or reward; we shall be condemned to the Fire prepared for the Devil and his Angels, with all our other glittering and counterfeit Vertues; but if to our other Vertues we add an universal Charity, we may then joyfully and se∣curely expect to hear from our Lord, when he comes to Judgment, Come ye bles∣sed of my Father inherit the kingdom pre∣pared for you from the foundation of the world. I say, if to our other Vertues we add Charity: for if we live in any wilful sin, how liberal and bountiful soever we

are to the Poor, this is not Charity. St. Paul supposes, That Men may give their bodies to be burnt, and all their goods to feed the Poor, without charity, 1 Cor. 13.4. And though our Saviour only menti∣ons the external Acts of Charity, in feed∣ing the hungry, and clothing the naked, and visiting the sick, and the prisoners, because he will not allow of the pretence of Charity, without charitable Actions, yet he supposes, that these charitable A∣ctions flow from a true Principle of Di∣vine Charity, from the love of God and Men; which it is certain those Men have not, who allow themselves in any wicked∣ness. And therefore the plain state of the Case is this: whatever other Vertues we pretend to without Charity, will avail us nothing at the Day of Judgment; for the uncharitable Man shall certainly be con∣demned, though he were guilty of no o∣ther Crime; that how charitable soever we are to the Poor in all the external acts and expressions of Charity, this will avail us nothing, unless we discharge all the other Duties and Offices of Religion; because where there is not an universal regard to the Divine Laws, there are cha∣ritable Actions without this Divine Princi∣ple of Charity; but when Men have a

respect to all the Laws of God, and exer∣cise themselves in all the Acts of Kindness and Charity to Men, they unite the Prin∣ciple and the Practise, and have that Di∣vine Charity, which our Lord will re∣ward with the Kingdom of Heaven.

3dly, This is a manifest proof, that the Rewards of good Men at the day of Judg∣ment, are wholly owing to the Grace of God through our Lord Jesus Christ, which confirms what I have already discoursed, that we are judged by Grace, as well as by our Works.

Christ has made atonement and expia∣tion for our sins; he has reconciled us to God by his Death, and that puts us into a capacity of happiness; but the reason our Saviour gives, why he adjudges good Men to the Kingdom of Heaven, proves, that the Reward is of Grace, not of Debt. The only reason he assigns, is the kindness they have shewn to himself: When I was an hungred, ye fed me; when I was thir∣sty, ye gave me drink; when I was naked, ye clothed me; when I was sick, ye visited me; when I was in prison, ye came unto me.

1. Now in the first place, it is great Kindness and Grace to Mankind, that he should reckon all Acts of Kindness done to Men, done to himself. That Glorious Being, who needs nothing, that we can do for him; from whom we receive the very power and ability of doing any kind∣ness; and yet, Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me.

2dly, And therefore he bestows Hea∣ven upon them, as a Reward of their kindness to himself; now we all know the difference between rewarding Kindnesses, and paying Debts, or rewarding Men ac∣cording to their Deserts.

In rewarding Kindnesses, we reward their Love, not their Works; we don't consider what the actual Service was, whe∣ther small or great, but what the kindness and affection was, that did it: if the kind∣ness and affection was great, which would have done greater things, if it could, the affection is valued and rewarded, though not the work, as our Saviour tells us, That whoever 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 no wise lose his reward, 10 Mat. 42. And the Apostle tells us, That where there is a willing mind, it is accepted accor∣ding to what a man hath, not according to what he hath not.* 1.15 But still it is Grace which values and rewards the affection, which is not considered at all in making a Bargain, which is so much work, for so much pay.

And therefore in rewarding kindnesses, we have no regard to proportions, as we have in paying Debts, or rewarding Ser∣vices. If we pay, what we owe, that is all, that Justice requires; if we pay a La∣bourer according to our Contract with him, or according to the common esti∣mation of his Labour, this is all that is expected; but there is no Rule, no Pro∣portion in rewarding Kindnesses; where Men do not traffick for Kindnesses (which is thought the most sordid Spirit in the World) the least external expression of kindness we can shew, may have the great∣est return, and no Man blames prodiga∣lity, or excess in such returns.

And thus it is here, our Saviour re∣wards our Kindness, not our Work, and that makes such a vast disproportion be∣tween the Work and the Reward; be∣tween some few Acts of kindness done to

Men, and the Eternal Glories of the King∣dom of God. No Works we can do, can deserve such a Reward; but when Christ rewards our Kindness, not our Works, the Reward must bear proportion to his own Grace, not to our Deserts; he may re∣ward as liberally as he pleases, for when the Reward is of Grace, not of Debt, no Reward can be too great for infinite Grace to bestow, though it may be too great for our Works to deserve.

But this still convinces us, that Hea∣ven cannot be the Merit of our Works, but the Reward of our Charity; Works have a stinted Merit, and the best Actions we can do, cannot merit Heaven, but Grace may reward Charity as it pleases, and no∣thing but Charity has any Title to the Rewards of Grace; which justifies our Sa∣viour's account of the Future Judgment, which assigns no other reason of bestow∣ing Heaven upon good Men, but only their Charity; for Works bear no pro∣portion to such a Reward, and Grace can reward nothing but Charity; all our Acts of Kindness to Men, out of Love to God, and our Saviour Christ. All the expres∣sions of our Love to God, and our Savi∣our Christ, may be rewarded by Grace, as we reward the Kindnesses which are

shewn to us, without regard to the Merit of the Work, but we must do something to reconcile the Love and Favour of God to us, before we can expect the Rewards of Grace; and there is no other way, if I may so speak, of obliging God, but by doing good to Men for God's sake. This I take to be a very reasonable account of the great Rewards of good Men, so vastly disproportioned to their Works, and very agreeable to our Saviour's Account of the Future Judgment, that God rewards our Love and Charity, not our Works, which makes the Reward not of Debt, but of Grace, which has no proportion but what Grace, the infinite Love and Goodness of GOD will give it, which lays all manner of Obligations on us to be very charitable, for if we would be rewarded by Grace; if we would be rewarded for Kindnesses, we must shew kindness.

4thly, Our Saviour's Account of the Future Judgment with reference to the fi∣nal Sentence of uncharitable Men, justifies the Righteousness of it to all Mankind. For how can Sinners be saved, but by Grace? And what Title have those to Grace and Mercy, who will shew none?

Is there any thing in the World more hateful to Mankind, or which all Men think more deserves punishment, than Ill-Nature? And if God damn Men only for their Ill-nature, will not all Mankind ju∣stifie the Righteousness of his Judgments? Will such Men find any Apologists? Nay, can they Apologize for themselves? And what is Uncharitableness but Ill-nature? What Cruelty and Barbarity is it to see Men want Food and Cloths, and all the Necessaries of Life, (when we are satis∣ed their Wants are real, not counterfeit, not to indulge their Idleness and Luxury) and not relieve them? If nothing but Ill-nature shall be damned, nothing but Ill-nature can complain of God; and there is no scandal in that.

But we must consider Mankind as Sin∣ners, obnoxious to the Judgments of God, who must be pardoned, before they are rewarded; now when both the Pardon and the Reward is wholly of Grace and Mercy, has that Man any Title to either, who will shew no Mercy? Is it reasonable to expect, that God in meer grace and kindness should bestow Heaven upon that Man, who will not give a Morsel of Bread, nor a Cup of Drink to the Poor and Necessitous for God's sake? Do Men

deal thus with one another? Do we think, that Man deserves any kindness, who will shew none? That he should be fed and clothed, when he is in want, who would never feed and cloath others? That he should be forgiven, who would never for∣give?

Unless Sinners be saved by Grace, they can never be saved; for it is Grace must forgive those sins, which Justice would pu∣nish. It is Grace which must bestow Hea∣ven on us, which is a Reward too big for our best Works to deserve, and therefore too big for Justice to give. If our sins be not pardoned, we must sink into Hell, and if we have no Title to the Grace of God, which alone can forgive sins, they can ne∣ver be pardoned; and this gives a plain account, how Uncharitableness must ne∣cessarily damn us; for an uncharitable Man has no Right to the Grace of God; Innocence may challenge Impunity, and Meritorious Works may challenge a Re∣ward, but nothing but Kindness can chal∣lenge Kindness; and as a Sinner cannot merit Heaven, so an unmerciful and un∣charitable Man does not deserve to have it given him; and if Heaven be not given him, he can never have it; if his Sins be not pardoned by Grace, Justice must lay

hold on him, and sentence him to ever∣lasting Fire prepared for the Devil and Angels.

This is agreeable to the Reason of Man∣kind, it is what all Men approve, what all Men justifie; when it shall appear at the last Day, that though other sins have deserved Hell, yet it is only our unchari∣tableness, that hinders our Pardon, and brings the Sentence of Condemnation on us, all Mouths will be stopped before God, Sinners themselves must confess the Righ∣teousness of it; their own Consciences must tell them, that they have deserved no Mercy, because they have shewn none; and therefore we find in the account our Saviour gives us of it, that when he condemned these uncharitable Men to Hell, they made no exception against the Righte∣ousness of the Sentence, but only deny the Fact. Lord, when saw we thee hungry, or thirsty, or naked, or sick, or in prison, and did not minister unto thee? Though Mer∣cy and Compassion, and Forgiveness be∣comes the God of Love, yet it does not unbecome Love itself, infinite Love, to condemn Ill-nature to everlasting Fire; and there is nothing else, which eternal and infinite Love will finally condemn and punish.

And this gives a plain account, why Forgiveness of Sins is promised to no o∣ther particular Grace and Vertue, but to Mercy and Charity: Blessed are the mer∣ciful, for they shall obtain mercy, 5 Mat. 7. And the Psalmist tells us, That with the merciful, God will shew himself merciful, but with the froward he will shew himself fro∣ward, 18 Psal. 25, 26. Our Saviour has taught us to pray for forgiveness, upon the condition of our forgiving those, who tre∣spass against us; For if ye forgive men their trespasses, your heavenly Father will for∣give you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses, 6 Mat. 14.15. Which our Saviour represents at large in the Pa∣rable of the King, who called his Servants to an account, and finding one, who ought him Ten thousand Talents, and had no∣thing to pay, he commands him, and his Wife and Children to be sold, and pay∣ment to be made; but upon his earnest importunity forgave him the Debt; this Servant meets his Fellow-Servant, who ought him an Hundred Pence, and cast him into Prison, which his Lord hearing of revokes his Pardon, and delivers him to the Tormentors, till he should pay all that was undue to him. So likewise, saith our

Saviour, shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses, 18 Mat. 23. &c. Thus St. Peter tells us, That Charity, all Acts of kindness shewn to Men, covereth a multitude of sins, 1 Pet. 4.8. And the Prophet Daniel advises Ne∣buchadnezzar, to break off his sins by righte∣ousness, and his iniquities by shewing mercy to the poor. Heaven itself is promised to Acts of Charity: Give, and it shall be gi∣ven unto you, good measure, pressed down, and shaken together, and running over, shall men give into your bosom: for with the same measure that ye meet withal, it shall be measured unto you again, 6 Luke 38. which plainly signifies the Rewards of the next Life. This is to lay up treasures in heaven, 6 Mat. 20. To make to our selves friends of the mammon of unrighteousness, that when we fail, they may receive us into everlasting habitations, 16 Luke 9. As our Saviour tells the rich young Man, If he would sell all he had, and give to the poor, he should have Treasure in Hea∣ven, 19 Mat. 21. What is the meaning of this? Does the Gospel preach Merit to us, must we merit forgiveness by forgi∣ving? must we purchase Heaven with our Money? Every body sees, that this can

be no Purchase, because there is no Pro∣portion in the value: but though Charity cannot merit our Pardon, yet it deserves some favour to be shewn it, and God will be merciful to those, who shew mercy; though our Alms and Works of Charity cannot merit Heaven, yet they make us Friends, as our Saviour speaks, and such Friends, as will receive us into Everlasting Habitations. They will make God and Christ our Friend, who will bestow Hea∣ven on us, not as the Merit of our Works, but out of Grace and Favour, which such Acts of Charity deserve.

This is a plain account, why our Savi∣our in the last Judgment takes notice of no other Works, but Acts of Charity, and shews us, how we may be judged by our Works, and pardoned and rewarded by Grace; and if this will not convince us of the necessity of Charity, it is in vain to urge any other Arguments.

2dly, Another Rule, and that a very righteous Rule of Judgment, is, that God will judge us according to our Receipts, as our Saviour expresly tells us: To whom∣soever much is given, of them shall much be required; and to whom men have com∣mitted much, of him they will ask the

more, 12 Luke 48. As for the righteous∣ness and equity of this our Saviour's Ap∣peals to the Practice of Mankind; they think it very reasonable to ask the more of him, to whom they have committed much. And we have no reason to complain of God, if he deals with us, as we think it just and reasonable to deal with one ano∣ther.

There is no need to prove the righte∣ousness of this Rule, which all Men own and confess; but the consequence of it de∣serves to be considered by Christians, who have received so much more from God, than the rest of Mankind have done; for by this Rule at the Day of Judgment more will be required of us, than of the rest of the World, as we have received more.

Very few Christians seem to think of this: they pity the rest of the World, who, they say, are under the Law, and a Covenant of Works, by which no Man can be justified who is a Sinner, as all Men are, and therefore their Salvation is despe∣rate; but a little matter will save a Chri∣stian, if he be a true Believer; if they are but sorry for their sins, and confess and bewail them before God, as often as they commit them, and trust in the Merits

and Righteousness of Christ; nay, if they do but retract their wicked Lives with some dying Groans and Resolutions of li∣ving well, when they know, they can live no longer; if they wish, they had lived better, when they come to die, and pro∣mise, that they would live better, if they could live over their Lives again, this will secure their Salvation; and this is the glo∣rious Priviledge they enjoy by being Chri∣stians, this is Gospel-Grace, this is the Pur∣chase of Christ's Blood.

But not to enter into this Dispute, which I have said enough of already, certainly these Men are mistaken, and these vain hopes will deceive them, if our Saviour's Rule be true, That to whom much is given; of them shall be much required: For has not God given more to us, than he has to the rest of the World? And is that a rea∣son, why he should ask less? Let us briefly consider what God has done more for us, than he has done for the rest of the World, and see, whether what God has done more for us, does excuse us from any part of our Duty; or rather whether it does not exact a more perfect Vertue from us.

The Gospel of Christ has given us a more perfect knowledge of the Will of God, and of our Duty to him; nay, has

given us a more perfect Law and Rule of Life, has in many instances advanced our Duty above what the Law of Nature, or the Law of Moses required, at least above what the generality of Men thought they did require: Now is this a reason, why God should excuse us from doing our Du∣ty, because we know it better than other Men? Or why God should expect less from us than from other Men, because we know more? This is directly contrary to what our Saviour tells us: That servant which knew his Lord's will and prepared not himself, neither did according to his will, shall be beaten with many stripes: but he that knew not, and did things wor∣thy of stripes, shall be beaten with few stripes, 12 Luke 47, 48. This seems a hard saying, that he which knew not, should be beaten at all; but our Saviour does not by this understand a total ignorance, but an imperfect knowledge, which will ex∣cuse Men from such parts of their Duty as they were ignorant of, if this ignorance was not their own fault; but the more we know, the more is our Duty enlarged, and therefore as our Knowledge increases; our Account must encrease with it, and that will increase our punishment, if we know the Will of God, and disobey it.

Is there any use of Knowledge, but to di∣rect our Lives? And could God then in∣tend any thing in revealing his Will to us, but that we should obey it? The Jews had these vain Conceits; they boasted in Circumcision, and in their Knowledge of the Law, and condemned the Heathen World for those sins, which they themselves se∣curely committed; as if they should be sa∣ved in their sins, because they knew the Law, which forbids them; but the igno∣rant Heathens should be damned for theirs. But St. Paul very sharply and sarcastically exposes the folly of this in the Second Chapter to the Romans, throughout the whole Chapter, which I would desire you seriously to read and consider, and then I need add no more about it.

The Gospel gives us a more abundant assurance of a future State, and of the Re∣wards and Punishments of it, than the World had before; for life and immorta∣lity is brought to light by the Gospel; and the more certain our Faith and Knowledge is of another World, in all reason it may be expected to work more powerfully up∣on our Minds, to conquer all the Tempta∣tions of this Life, to terrifie us from eve∣ry thing that is wicked; to make us stead∣fast, unmovable, always abounding in the

work of the Lord, as knowing that our la∣bour shall not be in vain in the Lord, 1 Cor. 15.58. The certainty of Faith is the strength and vigour of the Mind, and therefore every new degree of evidence requires proportionable degrees of resolu∣tion, activity, caution, and circumspe∣ction in doing our Duty; and as this is reasonable to be expected, so God does expect it from us. The times of ignorance God winked at, but now commandeth all men every where to repent; because he hath appointed a day wherein he will judge the world in righteousness by that man, whom he hath ordained, whereof he hath given assu∣rance unto all men, in that he hath raised him from the dead, 17 Acts 30, 31. While Men were ignorant of the other World, or had only some uncertain Reports of it, mixed with fabulous Stories to increase and nourish Superstition, their wickedness was very pitiable, and shall meet with a more favourable Judgment: but we can now pretend Ignorance no longer, and therefore now God commands us to re∣pent. Upon this Principle it is, that our Saviour upbraided those cities, wherein most of his mighty works were done, because they repented not: Woe unto thee Chorazin, woe unto thee Bethsaida; for if the mighty

works, which have been done in you, had been done in Tyre and Sidon▪ they would have repented long ago in sackcloth and ashes: but I say unto you, it shall be more tolera∣ble for Tyre and Sidon in the day of Iudg∣ment than for you: And thou Capernaum, who art exalted unto heaven shalt be brought down to hell; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day: but I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee, 11 Mat. 20, 21, 22, 23. Those mighty Works our Savi∣our wrought in these Cities, were such powerful Convictions, as rendred their Infidelity inexcusable, and that aggrava∣ted their Condemnation. And for the same reason our Saviour threatens that unbelieving Generation, who saw all his mighty Works, and heard his admirable Wisdom, which was so much beyond what∣ever was seen or heard before. The men of Niniveh shall rise in judgment against this generation, and shall condemn it; be∣cause they repented at the preaching of Io∣nas; and behold a greater than Ionas is here. The Queen of the South shall rise up in the judgment with this generation, and shall condemn it; for she came from the ut∣termost

parts of the earth, to hear the wis∣dom of Solomon; and behold a greater than Solomon is here, 12 Luke 41, 42. The greater the Preacher is, the greater Works he does, and the greater Evidence he gives of his Divine Authority, still the guilt and condemnation proportionably increases: and then the Infidelity of those who live in a Christian Nation, and the Wickedness of professed Believers, who have so much greater certainty of the Re∣wards and Punishments of the next World, than either Chorazin, or Bethsaida, or Capernaum, then had, exceeds them all, and their Punishments will proportiona∣bly exceed.

Thus the Gospel has fully acquainted us with the whole Dispensation of Grace in the Redemption of the World by our Lord Jesus Christ: That God so loved the world, that he gave his only begotten son, that whosoever believes in him should not perish, but have everlasting life, 3 John 16. That Christ gave himself for us, to redeem us from all iniquity, and to purifie to himself a peculiar people, zealous of good works, 2 Tit. 14. That he has made atone∣ment for our sins by his Blood: That herein God hath commended his love to∣wards us, that while we were yet sinners,

Christ died for us; that when we were yet enemies, we were reconciled to God by the death of his son, 5 Rom. 8.10. And we know the grace of our Lord Iesus Christ, that though he was rich, yet for our sakes he became poor; that we through his pover∣ty might be rich, 2 Cor. 8, 9.

Here is a new Scene of Grace and Love opened, which the World was un∣acquainted with before, which presents us with new Arguments, and lays new Obli∣gations on us to serve God; Arguments and Obligations so endearing, so power∣ful, that one would think Human Nature could not resist them, could not get loose from them. If we will not reverence the Authority of God, yet how can we resist his Love? If it be not enough to entitle God to our Service, that he made us, shall we deny his Purchase too? When he has bought us with a price, the inestima∣ble Blood of his own Son? Ought not the love of Christ to constrain us?* 1.16 Could he do any thing more for us, than redeem us from Death and Hell? Could he redeem us at a dearer rate, than with his own Blood? When he could get nothing by it, but the pleasure and satisfaction of making us happy, and the glory of being the Sa∣viour of Sinners? It is a reproach to Hu∣mane

Nature, to think that such Love as this, should not convert the World, and subdue Mankind to the Obedience of God. It is plain, this gives God a greater Right to us than meer Creation, and therefore gives every sin of Christians a double guilt; if Heathens sinned against their Maker, Christians sin against their Maker and their Saviour too. And to sin against Love, against suffering, redeeming, for∣giving, saving Love, is a very different thing from sinning against Authority. We may call it folly, or madness to diso∣bey our Soveraign Lord, who can, and will punish our Disobedience; but to abuse, to affront, to grieve Love, is not the sin of Men, though too many Men are guilty of it, but of a diabolical Nature. I have nothing to say of it, but that it is the greatest provocation in the World, and all Men think so; and thus much worse the sins of Christians are, than the sins of Heathens.

But the Love of God, and the Grace of Christ are not the only motives and argu∣ments▪ which our Redemption by the Death of Christ furnishes us with, but there are a great many other, and such powerful ones, as must greatly aggravate our guilt to sin against them.

There is not a greater preservation a∣gainst sin, than to have a just sense of the Evil of it, and a thorough Conviction of God's irreconcileable hatred and displea∣sure against it, and that he will certainly punish it. Now indeed Nature does in some measure teach this; the Reason of Mankind condemns it, Modesty pre∣serves us from some sins, Natural Aversi∣ons from others, till both the Modesty and Aversions of Nature are conquered by a Custom of sinning: but then on the o∣ther hand, the inclinations of Flesh and Blood very strongly tempt us to some sins, which are very grateful to Flesh and Blood, and to other sins to gain opportu∣nities to gratifie those incl••••ations; and when Men taste the sweets of sin, and find the present advantages of it, this bribes their Reason to speak more favourably of it, and to attribute the shame and aver∣sions of Nature to Education, and Popular mistakes.

Thus though men have a natural Sense of God's displeasure against sin, and natu∣ral Conscience threatens the Judgments of God against sinners, yet the experience of the World tells us, that most Men flatter themselves, that God may be appeased and reconciled to them without forsaking their

sins; not only the Heathens but even Iews themselves thought this might be done by their sacrifices, and the other external rites and ceremonies of their Religion, as appears from the frequent complaints of the Prophets about this matter: And though it cannot be denyed, but that ma∣ny Christians deceive themselves with the same vain hopes, yet this is much more unpardonable in them, because God has given a more undeniable proof of the evil of Sin, and his irrecoverable displeasure against it, then either Iews or Heathens had. For can there be a more certain evi∣dence of the evil of Sin, than the Death of Christ? He dyed for Sin, and as the A∣postle speaks, condemned sin in the flesh. 8 Rom. 3. Not only condemned Sin by his excellent Sermons, wise Exhortations, sharp Reproofs, and terrible Threatnings, while he lived in the Flesh, but by dying in the Flesh, by offering up his Body a Sacrifice for Sin. Whatever Christ suffer∣ed was not upon his own Personal account, but for Sin, and therefore what he suffer∣ed was the just demerit of Sin, or else he ought not to have suffered it: in him God shews us, what our Sins deserve; Infamy, Reproach, and utmost Scorn and Con∣tempt, the Agonies of the Mind, the Pain

and Torments of the Body, and Death it self: it was Sin, that was Crucified, that was exposed to all this Shame and Suffer∣ing in the Person of our Saviour; and therefore in his Sufferings, we have a lively Image of the Evil and Deserts of Sin: which is a more convincing and sa∣tisfactory Evidence, then the fine and sub∣tile Reasonings of Philosophy, which some Men cannot understand, and which none but purified Minds can feel.

And though God declared his great love to Sinners in giving his own Son to dye for them, yet hereby also he expres∣sed his irreconcileable hatred against Sin▪ Sinners may be reconciled to God by the Death of Christ, but Sin never can; that is Condemned, is Crucified in the Death of Christ. Christ expiated Sin, and re∣conciles Sinners, by killing and destroy∣ing Sin, by putting it to shame, and Death upon his own Cross: And this is the Me∣thod of our reconciliation to God in Con∣formity to the Death of Christ; we must be crucified with Christ, must be planted into the likeness of his Death; that is, we must crucifie Sin in us, we must crucifie the flesh with its affections and lusts; we must die to sin, the body of sin must be destroyed, that we may no longer serve sin; for he that

is dead, is freed from sin: as St. Paul Argues, 6 Rom. and in several other pla∣ces.

And do we need any other proof of God's hatred of Sin, than that he gave his own Son to be a Sacrifice for Sin: that Christ could not expiate our Sins without undergoing that Infamy, and Scorn, and Pain, and Death, which is the desert of Sin; that the Death and Destruction of Sin is represented in that very Sacrifice, which expiates our Sins, and must be act∣ed over again in us, in the real Crucifixi∣on and Death of Sin, before we can have any Interest in the Expiation of Christ's Death: And can there be a more pow∣erful Disswasive from Sin than this?

Thus it is a mighty encouragement to Repent of our Sins and forsake them, to be assured of Pardon and Forgiveness, if we do: Now whatever Reasons Iews and Heathens had to hope for Pardon upon their Repentance, it is certain they had not that assurance, which the Death and Sacrifice of Christ gives us. We have now an express Covenant of Grace and Pardon sealed with the Blood of Christ, who is that lamb of God, which taketh away the sins of the world; and God cannot condemn re∣penting Sinners, without denying the pur∣chase

of Christ's Blood, that precious Blood of infinite Price and Value; that Blood, which our great High Priest hath carried into the Holy of Holies, and which there pleads the Pardon of penitent Sinners at the Throne of Grace. God cannot deny himself, cannot deny his own Covenant, cannot deny his Sons Blood, which speak∣eth better things then the blood of Abel, cannot deny our great High Priest, who appeareth in the presence of God for us, who died for us, and now liveth for ever to make intercession for us: and he who wants greater security than this, must tell us what greater security Sinners can have, then the Oath and Covenant of God, and the Blood and Intercession of Christ.

When I consider this matter, with what infinite Wisdom God has contrived the Redemption of Sinners, to cure the dege∣neracy of our Natures, and to raise us to a perfect Vertue, to bind us faster to him∣self in those soft and charming Fetters of Love, to spur us forward with all the Zeal and Impetus that Hope, and Fear, and Indignation, and Love, the Passions and Paroxysmes of a divine inflamed Love, can give us, it amazes me to think, that any Christians should flatter themselves, that Faith in Christ will save them

without Works, that there is less need for them to be so exact and circumspect in their Lives, that sin is not so damning a thing now, since Christ has made atone∣ment for it, and reconciled God to Sin∣ners, as it was before: Had they no Savi∣our indeed, it would concern them to be very good, when they must merit for themselves; had they not such a merito∣rious Sacrifice for Sin, and such a power∣ful High-Priest, it would be a very dan∣gerous thing to commit sin; but now Christ has Righteousness and Merit e∣nough for us all, and we need none of our own, nothing but Faith to apply his Righte∣ousness to us; Christ has pulled out the Sting of Sin, that it cannot greatly hurt, it cannot kill a Believer; though it may slightly wound him a 〈◊〉〈◊〉, and draw some Tears of Repentance from him; and that heals all again.

This, if any thing in the World, is to turn the grace of God into lasciviousness, to be wicked, because God is good, to sin, because grace does abound, whose damnation is just.

I beseech you, for the love of Christ, and for the Honour of his Undertaking, of his Death and Intercession for us, to con∣sider this a little better. Consider what

the Gospel teaches us to believe of Christ, and how absurd and contradictious it is to say, that such a Faith will save us without holiness and purity of heart and life. Do you not believe, That Christ gave him∣self for us, to redeem us from all iniquity, and to purifie to himself a peculiar people, zealous of good works, 2 Titus 14. And is it reasonable to think, that our believing this, will save us, unless we be redeemed from all iniquity, unless we be purified, unless we be a people zealous of good works? If Christ saves those, who are not redeem∣ed from all iniquity, who are not purified, who are not zealous of good works, it is certain, he must save those for whom he did not give himself, or must save them contrary to his own intention of giving himself for them; but however, to believe that Christ gave himself for us, to redeem us from all iniquity, does not seem to be such a Faith, (if our Faith be true) as will justifie us without being redeemed from all iniquity.

I shall add but one thing more, wherein Christians have a great advantage of Jews and Heathens, and have received more from God, than they; I mean, the plen∣tiful Effusions of the Holy Spirit on the Christian Church. I dare not say, that

Heathens themselves wanted all internal assistances to Vertue; for I can by no means perswade myself, that God who is an infinite Spirit, should for so many Ages together, have no commerce with Mens Minds and Spirits; that he who governs the inanimate World, who steers the Mo∣tions of the Heavens, and keeps Nature in its regular course, should wholly neglect the Rational World, and the Moral Springs of Action, should not influence the Thoughts and Passions of Men, should not lay invisible Chains on their Lusts, nor inspire them with great and vertuous De∣signs; especially since he is a great Lover of Vertue, and abhors Vice, and knows the corruption and wickedness of Humane Nature, without some restraints; and its weakness and indisposition to Vertue, with∣out Divine impulses.* 1.17 I am sure Heathens themselves called Vertue the Gift of God, and ascribed all extraordinary Excellen∣cies and Perfections of Men, to the se∣cret Influences and Assistance of their Gods.

The Jews had these internal assistances to illuminate their Minds, to influence their Wills, to direct their Choice, to give warmth and vigour to their Affe∣ctions; as is plain from the Psalms of Da∣vid,

wherein there are many Prayers to this purpose, which prove what his be∣lief was; for had he not known, that the Divine Spirit did use to assist good Men, he would not have prayed for such assist∣ance; and yet this he frequently does: O that my ways were directed to keep thy statutes.* 1.18 With my whole heart have I sought thee, O let me not wander from thy commandments. Blessed art thou O Lord, O teach me thy statutes. Open thou mine eyes, that I may behold wondrous things out of thy law. I am a stranger upon earth, hide not thy commandments from me. Make me to understand the way of thy precepts. —Strengthen thou me, according to thy word. Teach me, O Lord, the way of thy precepts. —Give me understanding, and I shall keep thy law. —Incline my heart un∣to thy testimonies, and not to covetousness. Turn thou mine eyes from beholding vanity, and quicken me in thy way. And in his Penetential Psalm he prays: Create in me a clean heart, O God, and renew a right spirit within me:* 1.19 restore unto me the joy of thy salvation, and uphold me with thy free spirit.

But as devout Men among the Jews had a greater Portion of the Holy Spirit, than the Heathens had, so there was still

a more plentiful effusion of the Holy Spi∣rit on the Christian Church, not only in those miraculous Gifts and Powers, which were bestowed upon the Apostolick Age, and continued in some measure in After-Ages, till Christianity was well planted in the World, but as to the renewing and sanctifying Influences of the Holy Spirit. We are now born not only of Water, but of the Spirit, in Baptism, 3 Iohn. 5. And by one spirit we are all baptized into one body—And have been all made to drink into one spirit, 1 Cor. 12.13. So that at Baptism we are born of the Spirit, which signifies that the Holy Spirit gives Life, and is a new principle of Life to us; in the Lord's Supper we drink into one spirit; which signifies the fresh supplies and com∣munications of Grace, as we daily receive new supplies of Spirits from our natural Meat and Drink: and I know not, how we should have the Spirit in a more per∣fect manner, than as a constant Principle of Spiritual Life.

But it is not my business to prove, what all Orthodox Christians own; that the Holy Spirit is more plentifully bestowed upon the Christian Church, than ever it was upon Jews or Heathens, which makes our Obedience to the Divine Laws more

easie by encreasing our strength, and ex∣acts from us more perfect Attainments, as we all expect more perfect Services from our Children, as their age and strength increases.

All this God has done more for us Chri∣stians, than he has done for the rest of the World, and all this which he has done more for us, makes it our Duty to live better, and to do more Service for God than other Men, and that makes it very just for God to expect more from us, and proves that he does so, and then we should consider, what manner of persons we Chri∣stians ought to be in all holy conversation and godliness. If Heathens shall be damned for their sins against the weak and glim∣mering Light of Nature, and the feeble Convictions of a Natural Conscience, cor∣rupted by Education, by Examples, by prevailing Customs, by the Cheats and Impostures of wicked Spirits, what shall the Condemnation of Christians be, who neglect so great salvation; who when light is come into the world, love darkness ra∣ther than light, because their deeds are evil: who sin against the clear and bright Light of the Gospel, against the Love of GOD, against the Grace of CHRIST, against the powerful Re∣straints

and Assistances of the HOLY SPIRIT? If those that despised Moses law, died without mercy, under two or three witnesses: of how much sorer punish∣ment, suppose ye shall he be thought worthy, who hath troden under foot the Son of God, and hath counted the blood of the Co∣venant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace, 10 Heb. 28, 29. Which is true, not only of final Aposta∣sie, but of all wilful Disobedience. The Grace of the Gospel makes our Work ea∣sie, but our Duty more, and the danger of a miscarriage greater. It does not re∣quire unsinning Obedience, but it requires greater measures of Purity ••nd Goodness, and Universal Righteousness, and has threatned an hotter Hell against wicked Christians.

Thus Christians will have a greater Account to give than Jews or Heathens, because they have received more; and as the Receipts of Christians are very une∣qual, so their Accounts will proportio∣nably differ. Some Christians have but One Talent, others Two, others Five, and as no Man shall account for more

than he has received, so how much soe∣ver we have received, we must account for it all. This needs no proof, and it has been sufficiently explained and appli∣ed above.* 1.20

Notes

• * 1.1

  •• Rom. 1.
• * 1.2

  3 Rom. 20, 21, 22, 24, 25.
• * 1.3

  4 Rom.
• * 1.4

  5 Rom. 1.
• * 1.5

  2 Eph. 8, 9.
• * 1.6

  3 Tit. 5.
• * 1.7

  2 Rom. 6.
• * 1.8

  2 Cor. 5.10.
• * 1.9

  7 Mat. 21.22, 23.
• * 1.10

  1 Rom. 18.
• * 1.11

  2 Rom. 8, 9.
• * 1.12

  2 Titus 11, 12.
• * 1.13

  6 Ron 23.
• * 1.14

  10 Act. 34, 35.
• * 1.15

  2 Cor. 8.12.
• * 1.16

  2 Cor. 5.14.
• * 1.17

  Nimquam vir magnus sine Divino afflatu.
• * 1.18

  119 Psalm 5, 10, 14, 18, 19, 27, 28, 34, 35, 36, 37.
• * 1.19

  51 Psal. 10, 12.
• * 1.20

  P. 415.