Sermons Volume 2, 2 Corinthians 5 · Sermon 16
SERMON XVI.
2 Cor. 5.10.
For we must all appear before the Iudgment seat of Christ.
I Come now to the fifth circumstance in the Text, and that is the cause or matter to be tryed, and about which we must be Judged.
1. Generally expressed foreign; The things done in the Body.
2. distributed into their several kinds; whether we have done good or evil.
Doct. That every mans Iudgment shall proceed according to what he hath done in the Flesh, whether it be good or bad.
This is confirmed by another Scriptures, Matth. 16.27. The Son of man shall come in the Glory of the Father, with his Angels: And men shall be rewarded every man according to his works. So Rev. 20.12. And they were Judged out of the things which were written in the books, according to their works.
Here I shall enquire,
First, Why works are produced?
2dly. How they are considered in the sentence, and doom, that passeth upon every man?
3dly. What room and place they have, with respect to punishment and reward.
First, Why works are produced: And when ever, the Judgment is spoken of, some clause is inserted, which mentioneth works, or relateth to them?
I Answ. This is the fittest way to glorify God, and convince the Creature, which are the two ends of the Judgment and are most promoted by giving them the fruit of their doings, whether good or evil.,
1. For the Glory of God. At that day God will glorify his Holiness, Justice and Truth, yea also his free Love and Mercy, the vail is to be taken away, and all this at that day is to be made matter of sense.
1. The Holiness of God. The Holy God delighteth in Holiness, and Holy Persons, and hateth sin, and the workers of iniquity, both parts of his Holiness are spoken of in Scripture, his delight in Holy things and Persons, Pro. 11.20. The upright are his delight, and their services, Prov. 10.8. Can we Imagine that God should bid the Saints Love one another, and count them the excellent ones upon Earth, Psa. 16.3. how poor soever and despicable they be as to their outward Condition, and that he himself should not love them the more, and delight in the reflection of his own image upon them. On the other side, his detestation of sin and sinners, Hab. 1.13. Thou art of purer eyes than to behold iniquity. And Psa. 5.4. Thou art not a God, that hast pleasure in wickedness. We that have but a drop of the Divine Nature, hate not only sin, but sinners, 2 Pet. 2.8. Lot, his Righteous Soul was vexed with their impure Conversations. Well then, can we imagine without a manifest reproach to the Divine Nature; that God should be indifferent to good and evil, and the Saints should not be more lovely in his sight for their Holiness, and the wicked hateful for their sins. Therefore now when all is to be discovered, and made obvious to sense, 'tis a delight to him, to reward the graces and services of his people and to shew how pleasing and acceptable they are to him, the more holy, the more lovely objects of his sight. And on the otherside, he will shew his hatred against sin and sinners, in their sentence and punishment. And so by necessary consequence, their different works must come into consideration, that the holy may have their due praise and commendation, and the wicked, their just reproof from the Judge of the World.
2. His Remunerative Justice. There is a threefold Justice in God; his General Justice, his Strict Justice, his Justice of Benignity or Fidelity, according to his Gospel Law. 1. His General Justice requireth that there should be a different proceeding among them, that differ among themselves, that every man should reap according to what he hath sown, whether he hath been sowing to the Flesh or to the Spirit, that the fruit of his doings, should be given into his Bosom. And therefore though this be not evident in this life, where good and evil is promiscuously dispensed, because now is the time of Gods patience and our tryal; yet in the life to come, when God will Judge the World in Righteousness, Acts 17.31. it is necessary that it should go well with the good, and ill with the bad. And as the Apostle saith, 2 Thes. 1.6, 7. It is a Righteous thing with God, to recompense Tribulation to them that trouble you, and to you that are troubled rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty Angels. There is generalis ratio justi, in the difference of the recompenses. And therefore the different actions of the persons to be judged, must come into the discussion, whether good or evil. 2dly. There is Gods strict Justice declared in the Covenant of works, whereby he rewardeth man according to his perfect obedience, or else punisheth him for his failings and coming short. This also is in part to be declared at the day of Judgment, on the wicked at least, for the Apostle declareth that there will be a different proceeding with men, according to the divers Covenants which they are under; some shall be judged by the Law of liberty, according to which God will accept their sincere though imperfect▪ obedience. Others shall have Judgment, without any temperament of mercy, Jam. 2.12, 13. And justly, because they never changed Copy and tenure. When God made man he gave him a Law, suitable to that perfection and innocency wherein he made him. Our Fact did not make void his right, to require the obedience due by that Law. Nor our obligation to perform it, but yet because man was uncapable of performing this Law, or obtaining Righteousness by it. Having once broken it, he was pleased to cast out a plank to us after shipwrack, to offer us the remedy of a new Law of grace, wherein he required of us; repentance towards God, and faith in our Lord Jesus Christ, Acts 20, 21. That we should return to our duty to our Creator, depending upon the merit, Satisfaction, and Power of the Mediator. Now we are all sinners, and have deserved death according to the Law of Nature; and wo and wrath an hundred times over, and if through our impenitency and unbelief, we will not accept of Gods remedy, we are justly left to the old Covenant, under which we were born, and so undergo Judgment without mercy. 3dly. There is his justice of bounty, and free beneficence, as judging according to his Gospel Law, which accepteth of sincere obedience, and so God is just, when he rewardeth a man capable of reward, upon terms of Grace. So 'tis said, Heb. 6.10. God is not unrighteous to forget your work of Faith, and labour of love which ye have shewed to his name. His promises take notice of works, and the fruits of Faith and Love, as one part of our Qualification, which make us capable of the blessings promised.
3. His veracity and faithfulness. God hath promised Life and Glory to the penitent, and obedient, and the faithful: And God will make good his promises, and reward all the labours and patience, and faithfulness of his Servants, according to his promises to them. To whom hath he promised Salvation? To the obedient, to the patient, to the pure in heart, to the diligent and studious, every where in the Word of God, John 12.26. There shall my Servant be, Jam. 1.12. And Rom. 2.6, 7. He will render to every one according to his deeds: To them, who by patient continuance in well-doing, seek for Glory, Honour, Immortality, Eternal Life. On the contrary he hath interminated and threatned, verses 8, 9. To them that are contentious, and obey not the truth, who wrangle and dispute away duty. See promises mixed with threatnings, to the carnal and the mortified, Rom. 8.13. If ye live after the flesh ye shall die, but if ye through the Spirit do Mortifie the deeds of the Body, ye shall live. And Gal. 6.8. If ye sow to the flesh, of the flesh ye shall reap corruption, but if ye sow to the Spirit, ye shall reap Life Everlasting Now that Gods truth may fully appear, mens works must be brought into the tryal.
4. His free grace. The business of that day, is not only to glorifie his Justice, but to glorify his free Love and Mercy, 1 Pet. 1.13. Hope unto the end, for the grace that is to be brought to you, at the Revelation of our Lord Jesus Christ. And this grace is no way infringed, but the rather exalted, when what we have done in the Body, whether it be good or evil, is brought into the Judgment.
1. The evil works of the faithful shew that every one is worthy of death for sinning, though we do not die and perish everlastingly for it as others do. Gods best Saints have need to deprecate his strict Judgment, Psa. 143.2. Enter not into Judgment with thy Servant; he doth not say with thine enemy, but thy Servant. They that can continue with most patience in well doing, have nothing to look for at last but mercy, Jude 21, 'Tis their best plea, Revel. 2.10. Be thou faithful unto death, and I will give thee a Crown of Life. When we have done and suffered never so much for God, we must at length take Eternal Life, as a gift out of the hands of our Redeemer, but for the grace of the new Covenant, we might have perished as others do. In some measure we see grace here, but never so fully and perfectly as then. Partly because now, we have not so full a view of our unworthiness, as when our actions are scanned, and all brought to light. And partly because there is not so full and large Manifestation of Gods favour now, as there is in our full and final reward. 'Tis grace now, that he is pleased to pass by our offences, and to take us into his family, and give us some tast of his Love, and a right to the Heavenly Kingdom, but then 'tis another manner of grace and favour, then our pardon shall be pronounced by our Judges own mouth, and he shall not only take us into his family, but into his immediate presence and Heavenly Palace, not only give us right, but possession, Come ye Blessed of my Father, Inherit the Kingdom prepared for you. And shall have not only some remote service and Ministration, but be everlastingly imployed in loving and delighting in, and praising of God; this is grace indeed. The grace of God, or his free favour to sinners, is never seen in all its glory or graciousness till then.
2. The good which the faithful do, is very imperfect, and mixed with many weaknesses and infirmities; it may endure the touchstone, but it cannot endure the balance, as we shall find then, when our Righteous Judge shall compare our best actions with his Holy Law. After we repented and believed, and returned to the obedience of God, the Lord knoweth our Righteousness is as filthy rags, and our best robes need to be washed in the Blood of the Lamb. Sin is our nakedness, and graces are our garments.
3. Though it were never so perfect, yet it merits nothing by its own intrinsick worth at Gods hands, when we have done all, we are but unprofitable Servants, Luke 17.10. And paying a due debt deserveth no reward; 'tis a grace bestowed upon us, that we can do any thing for God, 2 Cor. 8.1. And services, and sufferings, bear no equality with the reward, Rom. 8.18. And all is done by those that did once deserve Eternal Death, Rom. 6.17, 18. And were redeemed and recovered out of that misery, by an infinite grace, 1 Pet. 1.18, 19. And already appointed Heirs of Eternal Life before we serve him, Rom. 8.17. by his precedent elective love. In short they that continually need to implore the mercy of God, for the pardon of sin, and cannot oblige God by any work of theirs, must needs admire grace; and the more grace is discovered to them, and they discovered to themselves, the more they will do so.
2. The other end of the Judgment is to convince the Creature, and that is best done by bringing our works, whether good or evil, into the Judgment. If only the purposes of God were manifested, the condemned would have a just exception, and their cavils would be justified, that it was long of God they were not saved. Man is apt to charge God wrongfully, Pro. 9.3. The foolishness of man perverteth his way, and his heart freteth against the Lord. What ever exceptions men have against God now, then all is clear, their works are produced, their own evil choice and course; if the grace of the Redeemer were only produced, those who are excluded from the benefit, might seem to tax the proceeding as arbitrary, and the whole business would seem to be a matter of Favour, and not of Justice. But when their destruction is of themselves, there is no cause of complaint; if only the good estate of men were considered, there would not be such an open vindication of Gods Righteous dealing. In any Judgment, all things are rightly and convincingly carryed, when the Judge doth proceed secundum regulas juris, & secundum allegata, & probata, according to the Law as a Rule, and according to the things alledged, and proved, as to the application of the rule to the parties Judged. Now the producing of the things done in the Body, whether good or evil, suiteth with both these, and so in the day of Judgment there is a right course taken for convincing the Creature.
1. The Judge must keep close to the Law as his rule, for the absolving or acquitting of the parties impleaded: So it belongeth to Christ, as a Judge, to determine our case, according to the Law, which we are under. We Christians are under a double Law; of Nature, and Grace; the Law of Nature bindeth us to love and serve our Creator, but because of mans Apostacy, the Law of Grace, findeth out a remedy of repentance, or returning to our duty after the breach, and Faith, or sueing out the mercy of God in the name of Jesus Christ. Now those who will not accept of the Second Covenant, remain under the bond of the first, which exacteth perfect obedience from them; and the Judge doth them no wrong; if he Judge them according to their works. But now those who have accepted the Second Covenant, and devoted themselves to God, taking sanctuary at the mercy of their Redeemer, they indeed have a plea against the first Covenant, they are sinners, but they are repenting sinners, and believing in Christ. Now their claim must be examined by the Judge, whether this penitence and acceptance of grace be sincere and real, whether true Penitents and sound believers, that must be seen by our works, and the Judge must examine, whether our repentance, and returning to our duty, be verified by our after obedience, and our thankful acceptance of Christ, and doth ingage us to constancy, and cheerfulness in that obedience. A double accusation may be brought against man, before the Tribunal of God: That he is a sinner, and so guilty of the breach of the first Covenant: Or that he is no sound believer. Having not fulfilled the Condition of the Second: As to the first accusation we are justified by Faith, as to the Second by works; and so James and Paul are reconciled, Rom. 3.24. A man is justified by Faith, without the deeds of the Law, Jam. 2.24. A man is justified by works, and not by Faith only. Every one of us may be considered as a man that liveth in the World Or as a sinner in the State of Nature, or as a man called to the grace of God in Christ, or as a Christian professing Faith in the Redeemer. According to this double relation, there is a double Judgment past upon us: According to the Law, so condemned already; according to the Gospel, so accepted in the Beloved. To this double Judgment, there answereth a double justification: Of a sinner, by vertue of the satisfaction of Christ, apprehended by Faith, without the works of the Law: Of a believer, or one in the state of grace, so justified by works; for here 'tis not enquired, whether he have satisfied the Law, that he may have Life by it, but whether professing himself to be a Christian, he be a true believer, and that must be tryed by his works, for as God in the Covenant of grace, giveth us two benefits, remission of sins and sanctification by the Spirit. So he requireth two duties from us. A thankful acceptance of his grace by Faith, and also new obedience, as the fruit of love. Well then, this being so, to wit, that Christs Commission and charge is to give Eternal Life to true believers, and them only; the only found mark of true believers, is their works of new obedience. These must be tryed in the Judgment.
2. A Judge must proceed, secundum alligata & probata, not to give sentence by guess but upon the evidence of the Fact, Therefore Christ to convince men that they are sinners by the first Covenant, or Hypocrites, or sincere by the Second, must consider their works: Mens profession must not be taken in the case, but their lives must be considered, for there are Christians in the Letter, and Christians in the Spirit, some that have a Form of godliness, but deny the Power thereof, 2 Tim. 3.5. And God doth not respect the outward profession, 1 Pet. 1.17. There may be a carnal Christian, as well as a carnal Heathen; a man may talk well from his convictions, or a meer disciplinary knowledge, but to do well, there needeth a living principle of grace. The Scriptures still set forth graces by their operations, works, or fruits. For a dead sleepy habit is worth nothing. The working Faith, carryeth away the prize of justification, Gal. 5.6. Honoureth Christ, 2 Thes. 1.11, 12. The labouring love is that which God will regard and reward, Heb. 6.10. The lively hope is the fruit of regeneration, 1 Pet. 1.5. That which sets a doing, Acts 24.15, 16. And Acts 26.7, 8. Grace otherwise cannot appear in the view of Conscience. The apples appear when the sap is not seen, 'tis the operative and lively graces, that will discover themselves. A man may think well, or speak well, but that grace which governeth his conversation sheweth its self, God knoweth what is in man, whether faith be sound in the first planting, before any fruit appear. But this Judgment is to proceed, not only by the knowledge of the Judge, but the evidence of our own Consciences, the observation of others, and what openly appeareth in our lives.
2. How these works are considered, with respect to our sentence and doom.
1. Our actions are considered here with respect to the principle from whence they flow, a renewed heart; God doth not look to the bare work, but to the spring, and motives, and ends, Pro. 16.2. He weigheth the Spirits quo animo, not only the matter and bulk of the action, but with what Spirit, and from what principle it is done, Eph. 5.9. For the fruit of the Spirit is all goodness, Righteousness and truth. Whether we act from a principle of grace in the Heart. A violent motion differeth from that which floweth from an inward principle. Christ first giveth a disposition to obey, before there is an actual sincere obedience. And living in the Spirit, goeth before walking in the Spirit, Gal. 5.25. The principles are infused, and then the action follows. 'Tis said, John 3.21. He that doth truth cometh to the light. That his deeds may be made manifest, that they are wrought in God. A Godly man cannot satisfy himself in some external conformity to the Law, but he must know that the actions come from God▪ from his Grace and Spirit in us, and tend to him, that is, to his Glory and Honour, and are directed according to his will, a little outside holiness, will not content Christ.
2. With respect to the state in which they are done. A justified estate, and a state of reconciliation to God, for the Sacrifices of the wicked are an abomination to the Lord. Gal. 2.19. I through the Law am dead to the Law, that I might live unto God. And Rom. 7.4. Marryed to Christ, that I may bring forth fruit unto God. The Children born before marriage are not legitimate, 2 Pet. 3.11. What manner of persons ought ye to be in all holy conversation and godliness. We ought to look to the Qualification of our persons, that we be reconciled with God through Christ, daily renewing our friendship with him by sorrow for sin, by suing out our pardon and acceptance in the Mediatour; The apostle doth not say how holy ought our conversation to be, but what manner of persons ought we to be.
3. They are considered with respect to their correspondency. No man is judged by one Single act, we cannot pass judgment upon our estate before God, whether good or evil, by a few particulars, but by our way, or the ordinary strain of our life and conversation, and our course, Rom. 8.1. Who walk not after the Flesh but after the Spirit. A man may occasionally set his foot in a Path which he meaneth not to walk in. God in reviewing his work considered every days work, apart it was good, and considered altogether, Gen. 1.31. The whole frame, and all very good, all the work together was correspondent, and all suitable to the rest in a due proportion; so should we endeavour to imitate God, that all our works, every one of them, and our whole course considered together, may all appear to be good, answerable to one another in order and proportion, that our whole conversations may be a perfect frame of unblameable holiness. There are some amongst men which do some things well, to which their order and carriage is not suitable. The difference between a godly mans work and an hypocrites lyeth in this, an Hypocrites work is best considered apart, a good mans works are best, and most approved, when they are laid together.
4. These works are considered with respect to their Aim and Scope, Phil. 1.11, 12. That we may be sincere and without offence unto the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ unto the praise and glory of God. As it is not the doing one good work, or some few which will Qualify a man for the day of Judgment, but being filled with the fruits of righteousness: So 'tis necessary also that our aim be every way as good as our action, and Gods glory be propounded as our great scope. An action in its self good and Lawful may be reckoned unto the worker as sin or duty, as the end is, and the scope which he propoundeth unto himself.
5. That none of our actions are lost, but stand upon record, that we may hear of them another day and tend to increase the General sum, whether good or evil. An Impeni…ent man his account riseth, Rom. 2.5. He treasureth up wrath against the day of wrath, like Jehojadas chest, the longer it stood the more Treasure was in it. Sins that seem inconsiderable in themselves, yet are the acts of one that hath sinned greatly before. A cipher put to a Sum that is fixed increaseth it, every drop helpeth to fill the Cup. So in the sincere, Phil. 4.17. Fruit abounding to your account. Every sincere action makes it abound more; some actions are more inconsiderable than others, yet if done for Christs sake shall be taken notice of, though small in themselves, Math. 10.42. And whosoever shall give to drink unto one of these little ones a cup of cold Water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
3. What room and place these works have, with respect to punishment and reward. There is a plain difference as appeareth, Rom. 6.23. The wages of sin is death, but the gift of God is eternal life. The works of the wicked have a proper, meritorious influence upon their ruine and destruction, wicked men stand upon their own bottom, and are lest to themselves; we do evil of our own accord, and by our own strength, but the good we do is neither our own, nor is it purely good. Besides, there is this difference between sin and obedience, that the heinousness of sin is always aggravated and heightned by the proportion of its object, but the merit and value of obedience is still lessened, thereby sin and an offence is aggravated; as for an instance to strike an Officer is more than to strike a private man, a King more than an ordinary Officer; thence it cometh to pass that a sin committed against God doth deserve an infinite punishment, because the Majesty of God is infinite, and therefore eternal. Death is the Wages of sin: But on the other side, the greatter God is, and the more glorious, the greater obligation lyeth upon us to love him, and serve him, and so that good which we do for his sake is the more due, and God is not bound by any right or Justice from the merit of the action its self to reward it, for here the greatness of the object lesseneth the action; for be the creature what he will, he oweth his whole self to God, who is placed in such a degree of eminence, that we can lay no obligation upon him; so that he is not bound by his natural Justice to reward us, but only inclined so to do by his own goodness, and bound so to do by his free promise and covenant of grace. Aristotle said well, that Children could not merit of their Parents, and all their kindness and duty they performed, is but a just recompense to them from whom under God they have received their being; for right and merit, strictly taken, is only between those who in a manner are equals, if not between Children and Parents certainly not between God and man. Well then, though sin deserveth punishment, yet our good works deserve not their reward. That grace which first accepted us with all our faults, doth still Crown us, and bestow all that honour and Glory which we expect at Christs coming.
But what respect then have our works to our reward?
Answer 1. They render us a more capable object of Gods delight and approbation. For surely the holy God delighteth in his Faithful Servants, Matth. 25.21. Euge bone serve. Conformity to his nature and will, suiteth more with his holiness than sin and disobedience.
2. They qualify us, and make us more capable of the rewards of his Gospel Covenant, which requireth that we should accept of our Redeemers mercy, and return to our obedience, and continue in that obedience, that the Righteous Judge may put the Crown upon our heads in that day, 2. Tim. 4.7, 8.
3. Works are produced, as the undoubted evidence of a sound Faith; they are a demonstration. à signis notioribus, as most conspicuous, and so fit to justify believers before all the World; the sprinkling of the Blood, on the door posts signifieth there dwell Isralites: So such an uniform course of Holiness shews that Faith is rooted in them.
4. They are a measure of the degree of the reward; for, 2. Cor. 9.6. He that soweth sparingly, shall reap sparingly, and he that soweth bountifully, shall reap bountifully. Not only Glory, but great Glory, with great measure. So far we may go safely, and less we cannot, unless we would infring a care of Holiness.
VSE. Oh then let us take heed what we do in the Body, whether we sow to the Flesh or the Spirit. Let us be sure, that our seed be good, if we would expect a good crop. Now 'tis seed time, but then is the harvest, works will be enquired after. 'Tis not our voice, but hands; like as Isaac, the voice is Jacobs, but the hands, are the hands of Esau. Nothing will evidence our sincerity, but a uniform, constant course of self denying obedience.
1. An uniform course it must be. A man may force himself into an act, or two; Saul in a rapture may be among the Prophets. A man is Judged by his course, and walk. A Child of God may be under a strange appearance for an act or so; you can no more Judge of them by that, than you can Judge of the Glory of a street, by a sink or kennel. On the otherside, men may take on Religion at set times, as men in an Ague, have their well days, the fit of lust or sin is not always upon them, Psa. 106.3. Blessed are they that keep Judgment, and he that doth Righteousness at all times. When a mans Conversation is all of a piece, his course is to please God in all places, and in all things, not by Starts, and in good Moods, 1 John 3.9. Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, for he is born of God.
An act of voluntary sin is as monstrous, as an Hen to lay the Egg of a Crow; many mens lives speak Contradictions. Saul at one time puts all the Witches to Death, at another time, hath recourse with a Witch himself. Jehu sheweth his zeal, against Ahabs Idolatry, but not against Jeroboams.
2. Constant. There is a Strait-Gate, and a narrow way; we must enter one, and walk in the other; there is making Covenant, and keeping Covenant, Psal. 103.18. To such as keep his Covenant, and to those that remember his Commandments to do them, Gal. 6.16. As many as walk according to this rule, Peace and Mercy shall be upon them, and upon the whole Israel of God. Faith and obedience, are Conditions of Pardon, and constant obedience is a Condition of Salvation.
3. Self-denyingly acted. Good words are not dear; Be warmed, be cloathed. In 1 John 3.16▪ the Apostle speaketh of laying down our life for the Brethren, of opening our hands and bowels for refreshing the hungry, and cloathing the naked. So proportionably when we take pains to instruct the ignorant, exhort the obstinate, confirm the weak, comfort the afflicted: Do you think that Religion lyeth only in hearing Sermons, in singing Psalms, reading a Chapter, or in a few drowsy Prayers, or cursory Devotions; there are the means but where is the fruit. No it lyeth in self denying obedience. These are the Acts about which we shall be questioned at the day of Judgment, Math. 25. Have you visited, have you clothed, do you own the Servants of God when the times frown upon them? Do you relieve them and comfort them in their distresses? Lip labour, and Tongue service is a cheap thing, and that Religion is worth nothing which costs nothing, 1 Sam. 24.24. When we deny ourselves, and apparently value Gods interest above our own, then our sincerity is most evidenced, and every one of us is to consider what interest God calleth him to deny upon the hopes of Glory, and, whatever it costeth us, to be Faithful with God. A cheap course of serving God bringeth you none or little comfort; certainly a man cannot be thorough in Religion but he will be put upon many occasions of denying himself, his ease, profit, honour, and acting contrary to his natural inclinations, or Worldly interests; those that regard only the safe, cheap and easy part, do not set up Christs Religion, but their own; a Christianity of their own making, Matth. 16.24. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his Cross, and follow me.