A Sermon of Judgment, Sermon · Part 10

A Sermon of Judgment · Sermon · Part 10

p. 170X. WE have done with that part of the Judgement which conſiſteth in the exploration or tryal of the cauſe: we now come to that which is the Concluſion and Conſummation of all: and that is, to ſhew you, What the Sentence will be, and on whom?

And for this, we muſt go ſtrait to the word of God for our light, it being impoſſible for any man to have any particular knowledge of it, if Chriſt had not there revealed it unto us. Indeed almoſt all the world do acknowledge a life after this, where it ſhall go well with the good, and ill with the bad. But who ſhall be then accounted Righteous, and who Ʋnrighteous, and on what terms and grounds, by whom they ſhall be Judged, and to what Condition, they know not.

The Sentence in Judgement p. 171will be, 1. Either on thoſe that never had means to know Chriſt. 2. Or on thoſe that had.

1. For the former, as it leſs concerneth us to enquire of their caſe, ſo is it more obſcurely revealed to us in the Scripture. …t is certain that they ſhall be Judged according to their Uſe of the means which they had, Rom. 2.11, 12, 13, 14, 15, 16. and the Talents which they received, Mat. 25. But that it ever falleth out that he that hath but the One Talent of natural helps doth improve it to ſalvation, or that ever they who knew not Chriſt, are Juſtified and ſaved without that knowledge (being at age and uſe of reaſon) I find not in the Scriptures. I find indeed, that [As many as have ſinned without Law, ſhall alſo periſh without Law: and as many as have ſinned in the Law, ſhall be Judged p. 172by the Law, Rom. 2.12. But not that any are juſtified by the works of nature, ſuch as are here ſaid to be without Law. I find alſo, that [They have the work of the Law written in their hearts, their conſcience alſo bearing witneſs, and their Thoughts the mean while Accuſing, or elſe Excuſing one another, in the day when God ſhall Judge the ſecrets of men, by Jeſus Chriſt, according to the Goſpel] Rom. 2.15, 16. And I believe it is a juſt Excuſe, and not an unjuſt which is here meant. But it will be but an Excuſe ſo far as they were guiltleſs▪ and that will be but in tanto, and not in toto, in part only; and ſo not a full Juſtification. A Heathens conſcience may excuſe him from thoſe ſins which he was never guilty of; but not from all. But no more of them.

2. The caſe of thoſe that have p. 173had the Goſpel, is more plainly opened to us in Gods word. Their Sentence is opened in many places of Scripture, but moſt fully in Matth. 25. whence we will now collect it.

There we find that Jeſus Chriſt the Redeemer, as King of the world, ſhall ſit in Judgement on all men at the laſt; and ſhall ſeparate them one from another, as a Shepherd divideth the Sheep from the Goats, and ſo ſhall paſs the final Sentence. This Sentence is twofold, according to the different Condition of them that are Judged. To them on the right hand, there is a Sentence of Juſtification, and Adjudication to everlaſting glory; To them on the left hand, here is a Sentence of Condemnation to everlaſting Puniſhment.

The Sentence on each of theſe containeth, both the ſtate which p. 174they are Judged to, and the reaſon or cauſe of the Judgement to that ſtate. For as God will not Judge any to Life or Death, without juſt cauſe, ſo he will publiſh this cauſe in his ſentence, as it is the manner of Judges to do; If you ſay, Chriſt will not uſe a voice; Let it ſatisfie, that though we know not the manner, yet if he do it but by mental diſcovery, as he ſhews men what ſhall everlaſtingly befall them, ſo he will ſhew them why it ſhall ſo befall them.

1. The Sentence on them on the Right hand, will contain, 1. Their Juſtification and Adjudication to Bleſſedneſs, and that both as generally denominated, & as particularly determined and deſcribed. 2. And the cauſe of this Judgement.

1. In general they ſhall be pronounced Bleſſed. Satan would p. 175have had them curſed and miſerable; the Law did curſe them to miſery; Many a fearful thought hath poſſeſſed their own breſts, leſt they ſhould prove at laſt accurſed and miſerable; But now they hear the contrary from their Judge. All the Promiſes in the Goſpel could not perfectly overcome thoſe their fears; all the comfortable words of the Miniſters of the Goſpel could not perfectly ſubdue them; all the tender mercies of God in Chriſt did not perfectly ſubdue them; But now they are vanquiſhed all for ever. He that once hath heard his Redeemer in Judgement call him Bleſſed, will never fear being Curſed more. For he that Chriſt Bleſſeth, ſhall be Bleſſed indeed.

The Deſcription of their Bleſſedneſs followeth, Come inherit the Kingdom prepared for you from the p. 179foundation of the world. And also they are called Bleſſed Of the Father. Here is the fountain of their Bleſſedneſs; The Father, and the ſtate of their bleſſedneſs in Being the Fathers: For I ſuppoſe they are called the Bleſſed of the Father, both becauſe the Father Bleſſeth them, that is, makes them Happy, and becauſe theſe bleſſed ones are the Fathers own. And ſo Chriſt will publiſh it to the world in Judgement, that he came to glorifie the Father, and will proclaim him the Principal Efficient and Ultimate end of his work of Redemption, and the bleſſedneſs of his Saints, and that himſelf is (as Mediator) but the way to the Father. It is the Father that prepared the Kingdom for them, and from the foundation of the world, prepared it: Both for [them] as choſen ones, and for them as future Believers, and Righteous ones. It p. 177is called a Kingdom, partly in reſpect to God the King, in whoſe glory we ſhall partake in our places: and partly Metaphorically from the Dignity of our Condition. For ſo it is that our ſelves are ſaid to be made Kings, Rev. 1.6. and 5.1. 1 Pet. 2.9. and not that we are properly Kings, for then we muſt have ſubjects who muſt be Governed by us.

Thus we ſee their Bleſſedneſs in the Fountain, end and ſtate of Dignity: As to the Receptive Act on their part, it is expreſſed by two words; one ſignifying their firſt entrance on it, Come: the other their Poſſeſſion, Inheritance: that is, poſſeſs it as given by the Father, and Redeemed by the Son, and hold it in this Tenure for ever.

The true Believer was convinced in this life, that indeed there p. 178was no true Bleſſedneſs, but this enjoyment of God in the Kingdom of heaven. The Lord revealed this to his heart by his Word and Spirit: And therefore he contemned the ſeeming Happineſs on earth, and laid up for himſelf a Treaſure in heaven, and made him friends with the Mammon of unrighteouſneſs, and ventured all his hopes in this Veſſel. And now he findeth the wiſdom of that choice in a rich return▪ God made him ſo wiſe a Merchant as to ſell All for this Pearl of greateſt price: and therefore now he ſhall find the gain. As there Is no other true Happineſs, but God in glory; ſo is there nothing more ſuitable and welcome to the true Believer. O how welcome will the face of that God be, whom he loved, whom he ſought, whom he longed and waited for! How welcome will that p. 179Kingdom be which he lived in Hope of! which he parted with All for! and ſuffered for▪ in the fleſh! How glad will he be to ſee the Bleſſed face of his Redeemer, who by his manifold Grace hath brought h…m unto this! I leave the believing ſoul to think of it, and to make it the daily matter of his Delightful Meditation. What an unconceivable Joy in one moment, this Sentence of Chriſt will fill his ſoul with. Undoubtedly it is now quite paſt our comprehenſion: though our imperfect forethoughts of it may well make our lives a continual Feaſt.

Were it but our Juſtification from the Accuſations of Satan, who would have us Condemned either as ſinners in general, or as Impenitent, Unbelieving Rebels, againſt him that Redeemed us, in ſpecial, it would lift up the heads p. 180of the Saints in that day: After all the fears of our own hearts, and the ſlanderous Accuſations of Satan and the world, That we were either Impenitent Infidels, or Hypocrites, Chriſt will then Juſtifie us and pronounce us Righteous. So much for the Condition to which they are Judged.

2. The Reaſon or Cauſe of this Juſtification of the Saints, is given us▪ both 1. In a general denomination, and 2. In a particular Deſcription. 1. In General, it is becauſe they were Righteous, as is evident, Mat. 25.46. The righteous ſhall go into life Everlaſting. And indeed it is the buſineſs of every juſt Judge, to juſtifie the righteous, and condemn the unrighteous. And ſhall not the Judge of all the earth judge righteouſly? Gen. 18.25. God makes men Righteous, before he p. 181Judges them ſo: and Judgeth them Righteous Becauſe they are ſo. He that abominateth that man who ſaith to the Righteous, thou art wicked, or to the wicked, thou art Righteous, who Juſtifieth the wicked, and Condemneth the Righteous, will certainly never do ſo himſelf.

Indeed he will Juſtifie them that are ſinners, but not againſt the Accuſation they that are ſinners: but againſt the Accusation, that they are guilty of Puniſhment for ſin: but that is, becauſe he firſt made them juſt; and ſo Juſtifiable, by pardoning their ſin through the blood of Chriſt.

And its true alſo, that he will Juſtifie thoſe that were wicked, but not thoſe that are wicked; But Judgement findeth them as Death leaveth them: and he will not take them for wicked, that are ſanctified and cleanſed of their p. 182former wickedneſs. So that Chriſt will firſt pardon them, before he juſtifie them againſt the charge of being ſinners in general: and he will firſt give men Faith, Repentance and new Obedience, before he will Juſtifie them againſt the charge of being Impenitent, Infidels or Hypocrites, and conſequently unpardoned, and doubly guilty of damnation. This twofold righteouſneſs, he will firſt Give men, and ſo conſtitute them Juſt; before he will Declare it, and Sentence them juſt.

2. The Reaſon of the Sentence, particularly Deſcribed, is from their Faith and …ove to Chriſt, expreſſed in their Obedience, ſelf-denyal and forſaking all for him. For I was hungry and ye fed me; I was thirſty and ye gave me drink; I was a ſtranger and ye took me in: Naked and ye cloa…hed me: I was ſick and ye viſited me; I was in p. 183priſon and ye came to me: Verily I ſay unto you, inaſmuch as ye have done it to one of the leaſt of theſe my Brethren, ye have done it unto me, Mat. 25.35. to 41. Here is 1. The cauſal conjunction for. 2. And the Cauſe or Reaſon it ſelf.

Concerning both which, Obſerve, 1. How it is that mans Obedience and ſelf-denyal is The Reaſon and Cauſe of his Juſtification. 2. Why it is that God will have the Reaſon or Cauſe thus Declared in the Sentence.

For the firſt; obſerve, that Its one thing to give a Reaſon of the Sentence, and another thing to expreſs the Cauſe of the Benefit, Given us by the promiſe, and Judged to us by the Sentence. Mans Obedience was no proper Cauſe why God did in this life Give pardon of ſin to us, or a p. 184Right to glory: much leſs, of his Giving Chriſt to dye for us. And therefore as to our Conſtitutive Juſtification at our Converſion, we muſt not ſay or think that God doth Juſtifie us, For or Becauſe of any works of our Obedience, Legal or Evangelical. But when God hath ſo Juſtified us, when he comes to give a Reaſon of his Sentence in Judgement, he may and will fetch that Reaſon, partly from our Obedience, or our performance of the Conditions of the New Covenant. For as in this life, we had a Righteouſneſs conſiſting in free pardon of all ſin through the blood of Chriſt, and a Righteouſneſs conſiſting in our perſonal performance of the Conditions of the promiſe which giveth that pardon, and continueth it to us: ſo at Judgement we ſhall accordingly be juſtified And as our Evangelical perſonal Righteouſneſs, p. 185commonly called Inherent, was at firſt only in our Faith and Repentance, and Diſpoſition to obey: but afterward in our Actual ſincere Obedience, in which ſenſe we are Conſtitutively Juſtified or made Righteous here by our works, in James his ſenſe, Jam. 2.24. ſo accordingly a double Reaſon will be aſſigned of our ſentential Juſtification; One from our pardon by Chriſts blood and merits; which will prove our Right to Impunity and to Glory. The other from our own Faith and holy Obedience, which will prove our Right to that pardon through Chriſt, and to the free Gift of a Right to glory: and ſo this laſt is to be pleaded in ſubordination to the former. For Chriſt is become the Author of Eternal ſalvation to all them that Obey him, Heb. 5 9. He therefore that will be ſaved, p. 186muſt have a Chriſt to ſave him as the Author, and an Obedience to that Chriſt, as the Condition of that ſalvation; and conſequently both muſt be declared in the Judgement.

The Reaſon why the Judge doth mention our Good works, rather then our Believing, may be becauſe thoſe holy ſelf-denying expreſſions of Faith and Love to Chriſt, do contain or certainly imply Faith in them, as the life of the tree is in the fruit: but faith doth contain our works of Obedience but only as their cauſe. Theſe works alſo are a part of the perſonal Righteouſneſs which is to be enquired after, that is, we ſhall not be judged righteous, meerly becauſe we have Believed, but alſo becauſe we have added to our Faith vertue; and have improved our Talents, and have loved Chriſt to the hazard of all p. 187or his ſake. For it is not only or principally for the goodneſs of the work conſidered in it ſelf, or the good that is done by it to the poor: but it is as theſe works did expreſs our Faith and Love to Chriſt, by doing him the moſt coſtly and hazardous ſervice; that by Faith we could ſee Chriſt in a poor beggar or a priſoner; and could love Chriſt in Theſe better then our worldly goods or liberties; which we muſt part with or hazard by the works that are here mentioned.

2. The Reaſons why Chriſt will ſo publikely Declare the perſonal righteouſneſs of men, to be the Reaſon or Cauſe of his Juſtifying ſentence, it is becauſe It is the buſineſs of that day, not only to glorifie Gods meer Love and Mercy, but eminently to glorifie his Remunerative Juſtice; and not only to expreſs his love to the p. 188Elect as ſuch, but to expreſs his love to them as Faithful and Obedient, and ſuch as have denyed all for Chriſt, and Loved God above all; And to ſhew his juſtice to the men, and faithfulneſs in fulfilling all his promiſes, and alſo his holinſs in the high eſtimation of the holineſs of his people. I ſhall expreſs this in the words of a Learned Divine (Dr Twiſs, againſt Mr. Cotton, pag. 40.) Was there no more in Gods intention when he elected ſome, then the manifeſtation of the riches of his glorious grace? Did not God purpoſe alſo to manifeſt the Glory of his Remunerative Juſtice? Is it not undenyable that God will beſtow ſalvation on all his Elect (of ripe years) by way of reward and Crown of Righteouſneſs, which God the Righteous Judge will give? 2 Tim. 4. 2 Theſ. 1. It is great pitty this is not conſidered, as uſually p. 189it is not: Eſpecially for the momentous Conſequence thereof in my Judgement. So far he.

So much of the Sentence of Juſtification which ſhall be paſſed by Chriſt at Judgement upon the Righteous.

2. We are next to conſider of the Sentence of Condemnation which ſhall then by Chriſt be paſſed on the unrighteous. Which is delivered to us by Chriſt, Mat. 25. in the ſame order as the former.

This Sentence containeth; 1. The Condemnation it ſelf. 2. The Reaſon or Cauſe of it.

The Condemnation expreſſeth the miſery which they are judged to. 1. Generally, in the Denomination, Curſed. 2. Particularly by Deſcription of their Curſed ſtate.

To be curſed, is to be a People p. 190deſtinated and adjudged to utter unhappineſs; to all kind of miſery without remedy.

2. Their Curſed condition is deſcribed in the next words, Depart from me into Everlaſting fire, prepared for the Devil and his Angels.

1. Depart! From whom? from the God that made them in his Image. From the Redeemer that bought them by the price of his blood, and offered to ſave them freely, for all their unworthyneſs, and many a time intreated them to Accept his offer that their ſouls might live. From the Holy Ghoſt the Sanctifier and Comforter of the faithful, who ſtrove with their hearts, till they quenched and expelled him. O ſad Departing! who would not then chooſe rather to Depart from all the friends he had in the world, and from any thing Imaginable; p. 191from his life, from himſelf, if it were poſſible, then from Chriſt? Depart! from what? why, from the preſence of the Judge; from all further Hopes of ſalvation for ever: from all poſſibility of ever being ſaved, and living in the joyful Inheritance of the Righteous. Depart! Not from Gods Eſſential preſence, for that will be with them to their everlaſting miſery, but from the preſence of his Grace, in that meaſure as they enjoyed it. Depart! Not from your fleſhly pleaſures, and honours, and profits of the world: Theſe were all gone and paſt already: and there was no further need to bid them Depart from theſe: Houſes and Lands were gone▪ Mirth and Recreations were gone. Their ſweet morſels and cups were gone: All the Honor that men could give them was gone, before they were ſet at p. 192Chriſts barr to be Judged. But from all expectations of ever enjoying theſe again, or ever taſting their former delights; from theſe they muſt Depart: Not from their ſin, for that will go with them: But the liberty of committing that part of it which was ſweet to them, as Gluttony, Drunkenneſs, Whoredom, Idleneſs, and all Voluptuouſneſs; from theſe they muſt Depart. But this is Conſequential: It is Chriſt and the Poſſibility of ſalvation, that they are Sentenced to Depart from.

But Whither muſt they Depart? 1. Into fire. 2. Into that fire which was prepared for the Devil and his Angels. 3. Into everlaſting fire.

1. Not into a Purifying, but a Tormenting fire. Whether Elementary or not; whether properly or Metaphorically called p. 193ſire, let us not vainly trouble our ſelves to enquire. It is enough to know, that as fire is one of the moſt grievous Tormentors of the fleſh, ſo grievous will be thoſe infernal Torments to the whole man, ſoul and body. Such as is moſt fitly repreſented to us under the notion of fire, and of burning. Its eaſie for a ſecure unbelieving ſoul to read and hear of it! but woe, and ten thouſand woes to them that muſt endure it. In this life they had their good things, when it went harder as to the fleſh with better men; but now they are tormented, when the Godly are comforted, as Luke 16.25.

2. But why is it called a fire prepared for the Devil and his Angels? 1. What is this Divel that hath Angels? 2. Who are his Angels? 3. When was it prepared for them? 4. Was it not p. 194alſo prepared for wicked men? To theſe in order.

1. It ſeems by many paſſages in Scripture, that there is an Order among Spirits, both Good and Bad; and that there is one Devil that is the Prince over the reſt.

2. It ſeems therefore that its the reſt of the evil Spirits, that are called his Angels. And ſome think that the wicked who ſerved him in this life, ſhall be numbered with his Angels in the life to come. Indeed the Apoſtle calls him, The God of this world, 2 Cor. 4.4. as is ordinarily Judged by Expoſitors: and the Prince of the power of the Aire, the Spirit that now worketh in the children of diſobedience, Eph. 2.2. And he calleth falſe ſeducing Teachers, The Miniſters of Satan, 2 Cor. 11.15. But that wicked men are here meant as part of his Angels, is not clear.

p. 1953. If it be the preparation of Gods Purpoſe that is here meant, then it was from Eternity; but if it be any Commination of God as Ruler of the Angels, than was this fire prepared for them Conditionally, from the beginning of that Commination, and was Due to them at their fall.

4. It ſeems that the Reaſon why here is no mention of preparing Hell-fire for the wicked, but only for the Devils, is not becauſe indeed it was not prepared alſo for the wicked; but to note, that it is the Torment which was firſt prepared for, or aſſigned to the Devils, thereby ſhewing the greatneſs of the miſery of the wicked, that the Devil and his Angels muſt be their Compan… ons. Though ſome think, as is ſaid before, that the reaſon why wicked men are not mentioned here, is becauſe they are part of p. 196the Angels of the Devil, and ſo included. And ſome think it is purpoſely to manifeſt Gods …eneral Love to mankind, that prepared not Hell for them, but they caſt themſelves into the Hell prepared for the Devils. But the firſt ſeems to be the true ſenſe.

And how apparently Righteous are the Judgements of the Lord! that thoſe men who would here entertain the Devil into their hearts, and daily familiarity, ſhould be then entertained by him into his place of Torments, and there remain for ever in his ſociety! Though few entertained him into Viſible familiarity with their bodies as Witches do, who ſo make him their Familiar; yet all wicked men do entertain him into more full and conſtant familiarity with their ſouls, then theſe witches do with their bodies, How familiar is he in their p. 197thoughts, to fill them with vanity, luſt, or revenge▪ How familiar is he in their hearts to fill them with coveteouſneſs, malice, pride or the like evils? and to baniſh all thoughts of returning to God, and to quench every motion that tendeth to their recovery? How familiar is he with them▪ even when they ſeem to be worſhipping God in the publike Aſſemblies; ſtealing the word out of their hearts, filling them with vain and wandering thoughts, blinding their minds that they cannot underſtand the plaineſt words that we are able to ſpeak to them, and filling them with a proud rebellion againſt the Direction of their Teachers, and an obſtinate refuſal to be ruled by them, b… the matter never ſo neceſſary to their own ſalvation? How familiar ar… theſe evil Spirits in their houſes, filling them p. 198with ignorance, worldlineſs, and ungodlineſs, and turning out …ods ſervice, ſo that they do not pray together once in a day, or perhaps at all? How familiarly doth Satan uſe their tongues, in curſing, ſwearing, lying, ribaldry, backbiting, or ſlandering? And is it not juſt with God to make theſe friends their familiars in Torment, with whom they entertained ſuch familiarity in ſin? As Chriſt with all the Bleſſed Angels and Saints will make but one Kingdom or family, and ſhall live altogether in perpetual Delights: ſo the Devil and all his He…iſh Angels and wicked men ſhall make but one houſe-hold, and ſhall live altogether in perpetual miſery. O poor ſinners! you are not troubled now at his preſence▪ and power your hearts, but will you not then be troubled at his preſence, and tormenting p. 199power? As long as you do not ſee him, let him do what he will with you, it grieves you little or nothing at all: but what will you ſay when you muſt ſee him, and abide with him for ever? Oh Sirs, his name is eaſily heard, but his company will be terrible to the ſtouteſt heart alive. He ſheweth you a ſmiling face when he tempteth you, but he hath a grimmer face to ſhew you, when temptations have conquered you, and torments muſt ſucceed! As thoſe that write of Witches, ſay▪ he appeareth at firſt to them in ſome comely tempting ſhape, till he have them faſt tyed to him; and then he beats them, and affrights them, and ſeldom appears to them but in ſome ugly hew. Believe it, poor ſinners, you do not hear or ſee the worſt of him, when you are merry about your ſinful Pleaſures, and Rejoycing in your p. 200Hopes of the Commodities or Preferments of the world: he hath another kind of Voice which you muſt hear, and another face to ſhew you, that will make you know a little better, whom you had to do with! You would be afraid now to meet him in the dark; what will you be to live with him in everlaſting darkneſs? Then you will know who it was that you entertained and obeyed, and plaid with in your ſins.

3. And as the Text tells us, that it is a fire prepared for the Devil and his Angels. So it telleth us, that is An everlaſting fire. It had a beginning: but it ſhall have no end. If theſe wretches would have choſen the ſervice of God, they would have met with no difficulty or trouble, but what would have had a ſpeedy end: Poverty and Injuries would have had an end: ſcorns and abuſes p. 201would have had an end; faſting, humiliation ſorrow for ſin, watching, and fighting againſt our ſpiritual enemies, would all have had an end. But to avoid theſe, they choſe that eaſe▪ that pleaſure, which hath brought them to that torment which never will have end. I have ſaid ſo much of theſe things already in my Book called the Saints Reſt, that I will now ſay but this much. It is one of the wonders of the world, how men that do believe, or think they do believe this word of Chriſt to be true, that the wicked ſhall go into Everlaſting fire, can yet venture on ſin ſo boldly▪ and live in it ſo fearleſsly, or ſleep quietly till they are out of this unſpeakable Danger! Only the Commonneſs of it, and the known wickedneſs of mans heart, doth make this leſs wonderful. And were there nothing elſe to convince us, that ſinners p. 202are Mad and Dead as to ſpiritual things, this were enough; That ever the greateſt pleaſures or profits of the world, or the moſt enticing baits that the Devil can offer them, ſhould once prevail with them to forget theſe endleſs things and draw them to reject an Everlaſting Glory, and caſt themſelves deſperately into Everlaſting fire; Yea, and all this under daily warnings and Inſtructions; and when its told them before hand by the God of Truth himſelf! For the Lords ſake, Sirs, and for your ſouls ſakes, if you care not what Miniſters ſay, or what ſuch as I ſay, yet will you ſoberly read now and then this 25. Chapter of Matthew, and Regard what is told you by him that muſt be your Judge! and now and then bethink your ſelves ſoberly whether theſe are matters for wiſe men to make light of? p. 203and what it is to be Everlaſtingly in Heaven or in Hell fire.

2. We have ſeen what is the Penalty contained in the ſentence againſt the ungodly: The next thing that the Text directs us to▪ is the Cauſe or Reaſon of the Sentence▪ verſ. 42, For I was hungry, and ye gave me no meat, &c. The Reaſon is not given expreſly either for their ſin againſt the Law of works, that is, Becauſe they were ſinners, and not perfectly Innocent: Nor yet from their unbelief, which is the great ſin againſt the Law of Grace: But it is given from their not expreſsing their Faith and Love to Chriſt in works of mercy and ſelf-denyal. And why is this ſo?

1. We muſt not ſuppoſe that theſe words of Chriſt, do expreſs the whole Judicial proceſs in every point; but the chief parts. It is p. 204ſuppoſed that all men are convicted of being ſinners againſt the perfect Law of the Creator, and that they are guilty of Death for that ſin: and that there is no way but by Chriſt to obtain deliverance. But becauſe all this muſt be acknowledged by the righteous themſelves, as well as by the wicked, therefore Chriſt doth not mention this, but that only which is the turning point or cauſe in the Judgement. For it is not all ſinners that ſhall be finally Condemned▪ but all Impenitent, Unbelieving ſinners, who have Rebelled finally againſt their Redeemer.

2. And the reaſon why Faith it ſelf is not expreſſed, is, 1. Becauſe it is clearly implyed, and ſo is Love to Chriſt as Redeemer: in that they ſhould have Relieved Chriſt himſelf in his members: that is, as its expreſſed, Matth. p. 20510.42. they ſhould have received a Prophet in the name of a Prophet; and a Diſciple in the name of a Diſciple; All ſhould be done for Chriſts ſake: which could not be unleſs they Believed in him, and Loved h…m. 2. Alſo becauſe that the bare Act of Believing is not all that Chriſt requireth to a mans final Juſtification and Salvation: But holy ſelf-denying Obedience muſt be added. And therefore this is given as the Reaſon of their Condemnation, that they did not ſo obey.

We muſt obſerve alſo, that Chriſt here putteth the ſpecial for the general: that is, one way of ſelf▪ denying Obedience, and expreſſion of Love, inſtead of ſuch Obedience in general! For all men have not ability to relieve thoſe in miſery, being perhaps ſome of them poor themſelves. But all have that Love and ſelf-denyal, p. 206which will ſome way expreſs it ſelf. And all have hearts and a Diſpoſition to do thus, if they had ability; without ſuch a Diſpoſition, none can be ſaved.

It is the fond conceit of ſome, that if they have any love to the godly or wiſh them well, it is enough to prove them happy. But Chriſt here purpoſely lets us know, that whoever doth not Love him at ſo high a rate, as that he can part with his ſubſtance or any thing in the world, to thoſe uſes which he ſhall require them, even to relieve his ſervants in want and ſufferings for the maſters ſake, that man is none of Chriſts Diſciple, nor will be owned by him at the laſt.