Sermons Volume 4

SERMON I.

THESE Words are rendered as a reason why those Servants that know their Master's Will, are beaten with more Stripes than those that knew it not, because they did not improve their Advantages. And Christ pleadeth the Equity of it from the Custom of Men, expressed in their common Proverbs or Sentences that go from hand to hand among the People. A Beneficiary that hath received much from his Benefactor, is obliged to a greater Gratitude. A Factor that hath his Master's Estate in his hands, must make a Return according to the degree of the Trust. These things being evident by the Light of Nature, and granted among all Men, our Lord accommodateth them to his purpose, which is to show God's Proceedings with Men are according to the degree of their Advantages; For unto whomsoever, &c.

In the Words observe four things.

• I. A double conveyance of Benefits to us. Whatever a Man receiveth, it is either given as a Gift, or committed as a Talent. For, first, he saith, To whomsoever much is given: and presently, To whomsoever Men have committed much.
• II. These things are not given to all in the same measure: there is a difference in the Distribution; some have much, others have little.
• III. Whether Men have received much or little, it is all in reference to an Account: this is signified in the words, required, asked.
• IV. Answerable to their Mercies shall their Account be: Much for much, and little for little: To whom anything is given, of him something shall be required and asked; but to whom much is given and committed, of him shall they ask the more ; not more than is committed, but more than is required and asked of another. As where the Soil is better and more tilled, we look for the better Crop: and we expect that he should come sooner that rideth on Horse-back, than he that goeth on Foot. These are the Points.

Doct I. That what we have received from God, is both a Gift and a Trust. Datum and Commendatum differ. A thing may be given as a Gift, that is not committed as a Talent; as Money given to a Beggar, and an Estate put into the hands of a Factor.

1. There is some Difference in the Benefits themselves: There are dona sanctificantia & administrantia ; Gifts for Sanctification, and Gifts for Ministry. The one are given us for our own good, the other for the Profit of others. Gifts are for the Body or Community in which we live, saving Graces for the Salvation of the Person that hath them. The one sort serve to make us useful to Men, the other to make us acceptable to God. A carnal Man may come behind in no Gift. As we use Stamps of Iron to leave an Impress upon Pieces of Silver and Gold: So God may make use of their Gifts who shall perish forever, to form Christ in his own Children: for these are given us indeed but for the Good of our Brethren. But sanctifying Graces are given nobis & nobis, both to us and for us; not only to do Good to others, but for the saving of our own Souls; such as Saving-Knowledge, Faith, Hope, Love of God, &c. Now there being such a Difference in the things themselves, well might our Lord use these two Words, given, committed.

But, 2. Here it noteth rather the double Conveyance of these Benefits: They are given, for they are dona Dei, the Gifts of God: And they are Talenta commendata nobis, Talents committed to our Trust. The giving noteth Grace in the Giver, which is God; and the committing a Charge in the Receiver. As they are given, they call for Thankfulness; but as they are committed, for Faithfulness; both must be regarded by us.

I. As they are Gifts flowing from the mere Grace of God: for it is not said, from him that hath much, but to whomsoever much is given. The Conveyance is by Deed of Gift, or free and liberal Donation: They are à Deo, from God as the Author; for every Good and every perfect Gift is from above, and cometh down from the Father of Lights, James 1.27. And they are ex dono, for the manner: For what more free than Gift? And what hath less of Debt than Grace? I will prove it thus.

There is a Difference between Men and Men, it must come about some way or other. Now that anything should come to us, either it must be;

1. Ex debito, as a due Debt to our Natures; then all would be alike happy, and alike gifted and graced. But by Nature all are equal, they the same common Nature, and the same common Misery. All have one Maker. Have we not all one Father? Hath not one God created us? If there were two Principles, a good and an evil God, and you made by the good, and they by the evil God, as the Marcionites dreamed, then it were another matter; but that is a blasphemous Error. For they differ, or agree: if they differ; which of them is stronger, that he could impede and hinder the other? For agree they cannot, as Origen reasoned against them. No, we were all made by the same God, and he made us all of the same matter: The first Man out of the Dust of the Ground; and for the rest of the World, the Apostle telleth us, Acts 17.26. He hath made of one Blood all Nations of Men to dwell upon the face of the Earth. All their Parts, essential Properties and Faculties, are the same. They are all Men endowed with Reason, have an immortal Soul; and for the Body, our Flesh is as the Flesh of our Brethren, Nehem. 5.5. Yea, they are all involved in the same common Misery; All Sinners, all Children of Wrath, and guilty of eternal Damnation. Now there being such a Parity and Equality in Misery, What can be due to our Nature? The Apostle useth this Argument, Rom. 3.22, 23. The Righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that believe; for there is no difference: For all have sinned, and come short of the Glory of God. That Righteousness which God freely giveth by Christ must save all, for there is no difference between one and another: Tho there may be a diversity of States in the World, yet that doth not take away Identity of Nature. Others are reasonable Creatures as well as we, and we are Sinners as well as they. If God doth bestow any common and saving Gifts upon any, it is merely of his free Bounty.

2. Or else it must be ex pretio, by way of Purchase. But we have nothing to pay, for all is God's already. There is indeed a Price given to purchase all necessary Grace for us; but not by us, but by Christ, who gave himself a Ransom for all, 1 Tim. 2.6. to redeem us to God.

Or ex merito, by way of Merit or great Desert on our Parts: But a Creature can merit nothing of his Creator: Rom. 11.35. Who hath first given to him, and it shall be recompensed to him again? God is Debtor to no Man. The Fountain oweth nothing to the Stream, but the Stream all to the Fountain. Nor doth the Sun owe anything to its Beams, but the Beams owe their All to the Sun. It remaineth then that it must be ex dono, by way of Gift, free Gift. There is no cause in the Creature why God should make this difference, no inherent Worth to move him so to do, all is of free Donation.

Use. This showeth, 1. Whom to thank. 2. Where to seek any good Gift or Grace that we stand in need of.

1 st. Whom to thank. Whatever Excellency you have, or however you are dignified from others, Are not all these things the free Gifts of God? And should you boast of that which is God's free Gift, and of which you are but Receivers? 1 Cor. 4.7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it? The Apostle intimateth there, that to give is a blessed thing, but to receive is an humbling thing. Wilt thou glory of that which never could be thine, unless it had been bestowed upon thee by the singular Grace and mere Favor of another? The Glory belongeth not to the Party receiving, but to the Person giving. Therefore we should not rob God of his Glory, and sacrifice to our own Net and Drag. As we have nothing but from God, so we should have nothing but for God. All the Gifts you have, you receive from him, and not from yourselves; and therefore you must use them for him, and not for yourselves.

1. Do you differ in Health, Strength, Beauty? it is from God. He might have stamped the Deformity of our Souls upon our Bodies, and we might all come into the World blind and maimed, with croocked Bodies, distorted Limbs, that the Shape of our Bodies might discover the Depravation of our Souls. If it be not so, give God the Praise, and pity others. We read, John 9.1, 2, 3. As Jesus passed by, he saw a Man that was blind from his Birth. And his Disciples asked him, saying, Who did sin, this Man, or his Parents, that he was born blind? Jesus answered, Neither hath this Man sinned, nor his Parents: but that the Works of God might be made manifest in him. We are not to make a perverse Judgment, or censure others, but to admire the secret Wisdom of God, and bless him, if he hath given you a better Constitution, and a Body fit for Work and Service.

2. Do you differ in the Endowments of the Mind, in a quick Wit, clear Understanding, solid Judgment, and the Vivacity of Natural Parts, whilst others are more heavy and blockish? Who must have the Glory of this, God or you? Job 32.8. There is a Spirit in Man, and the Inspiration of the Almighty giveth them Understanding. You are to help the weaker, and glorify God that you have a more acute discerning; otherwise your Understanding may undo you, and your unsanctified Wit may be your eternal Ruin, as many wit themselves into Hell.

3. Is it that you flow in Wealth and Honor, and have great Power and Interest? Will you therefore vaunt yourselves unseemly, and despise and oppress the poor? There are three Proverbs, Prov. 14.31. He that oppresseth the Poor, reproacheth his Maker. Prov. 17.5. Whoso mocketh the Poor, reproacheth his Maker. And again, Prov. 22.2. The Rich and the Poor meet together, the Lord is the Maker of them all: that is, they live one among another, and have need of one another. Now God that forbiddeth the Poor to envy the Rich, doth forbid the Rich to despise the Poor; for otherwise they dishonor God: This Injury and Contempt is to despise the Wisdom of God, who would have some low and poor, others dignified with Honor and Estate. God hath laid this Burden upon them. The Heathens that acknowledged a God and a Providence, said, 〈 in non-Latin alphabet 〉 , &c. He that upbraided another with the Defects of Nature, did not upbraid the Person, so much as Nature itself. So we that own a particular Providence may know, that to upbraid any Man with his Poverty, is to upbraid God who hath laid this Burden upon them. We have cause to give Thanks that we are not as they, that our Maker hath put a difference; when they labor hard for the Supplies of Life, they come to us more plentifully and easily.

4. But chiefly is this difference to be understood with respect to spiritual things; that we have the Means of Grace, and are called to the knowledge of the Truth, while others are left to their own ways, sitting in the shadow of Death. Surely it is a great Favor, that we are not put to spell God out of the dark Book of the Creatures; that we are not put to learn the Majesty of God from those natural Apostles, the Sun and the Moon, nor his Goodness from Showers of Rain and fruitful Seasons. But shall not God have the Thanks and Praise? Psal. 147.19, 20. He shown his Word unto Jacob, his Statutes and his Iudgments unto Israel. He hath not dealt so with any Nation; and as for his Iudgments they have not known them. Praise ye the Lord. There is a kind of Election and Reprobation within the Sphere of Nature, or the Dispensation of external means, as they are ordered by God's Providence. The Benefit of Scriptures and Ordinances is a great Benefit. How much hath God done for us above many others? Our Lot might have fallen in Places of the greatest Idolatry and Antichristian Barbarism, where we might have sucked in Prejudices against the Gospel with our Milk: But to have a standing there where Salvation is usually dispensed, is a great Mercy.

5. Is it that you have many common Gifts and Graces which are denied to others? Some have great Gifts for the good of the Body Mystical. Common Christians have common Gifts, some have what others have not. Heb. 6.4, 5, 6. For it is impossible for those who were once enlightened, and have tasted of the heavenly Gift, and were made partakers of the Holy Ghost; and have tasted the good Word of God, and the Powers of the World to come; if they shall fall away, to renew them again to Repentance, &c. compared with ver. 9. But Beloved, we are persuaded better things of you, and things that accompany Salvation, though we thus speak. To be nearer the Kingdom of Heaven is an advantage, and to have some common work of the Spirit as Compunction: After I was instructed, I smote upon my Thigh, Jer. 31.19. Awakening Grace, Ephes. 4.14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee Light. 2 Tim. 2.16. That they may recover themselves out of the Snare of the Devil, who are taken Captive by him at his Will. God's Reproof, Prov. 1.23. Turn ye at my Reproof; behold, I will pour out my Spirit upon you. Job 36.10. He openeth also their Ears to Discipline, and commandeth that they return from Iniquity. God sanctifieth Providences to make us serious, Psal. 94.12. Blessed is the Man whom thou chastenest, and teachest him out of thy Law.

6. Is it that you are a Christian, not by outward Profession, but spiritual Acquaintance with God? Gal. 1.15. It pleased God who separated me from my Mother's Womb, and called me by his Grace, to reveal his Son in me. There is a revealing Christ to us, and a revealing in us, that you are not carnal, obstinate, unbelieving, as others, but chosen out of the World, John 15.19. and 1 John 5.19. We know that we are of God, and the whole World lieth in Wickedness: that we are separated from the World, and called to the Communion of God in Christ.

7. Is it that you are enabled in this Estate to do anything that concerneth the Glory of God? The Romans were wont to cast Garlands into their Fountains: So we must ascribe all to God, 1 Cor. 15.10. By the Grace of God I am what I am. Luke 19.16. Thy Pound hath gained ten Pounds. You must not rob God, and put the Crown on your own Head; no, all must be laid at his Feet; Rev. 4.10. The four and twenty Elders fell down before him that sat on the Throne, and worshipped him that liveth forever and ever, and cast their Crowns before the Throne. They have their Crowns from him, and hold them of him, and their only Design is to improve them for him.

8. That among the serious Worshippers of God, there is any difference between you and others, either in Gifts or Graces, or knowledge of his Will; John 14.22. Lord, how is it that thou wilt manifest thyself to us, and not unto the World? That you are not lost in the Crowd and Throng. That God should call you out to any Eminency of Service. There is great difference among the People of God in degrees of Grace. All Barks that sail to Heaven, do not draw alike Depth.

I have instanced in all this, because this concerneth the People of God more than others, to keep them free from boasting. Pride in others feedeth upon empty Shadows, but in God's People on the best things, such as spiritual Gifts, Graces, Privileges, singular Mercies and Deliverances. Paul 's abundance of Revelations was ready to puff him up, 2 Cor. 12.7. And lest I should be exalted above measure through the abundance of the Revelations, there was given unto me a Thorn in the Flesh, the Messenger of Satan to buffet me, lest I should be exalted above measure. Hezekiah had received a remarkable Deliverance, 2 Chron. 32.24, 25. In those days Hezekiah was sick to the Death, and prayed unto the Lord; and he spake unto him, and he gave him a Sign. But Hezekiah rendered not again, according to the Benefit done unto him; but his Heart was lifted up, &c. And it is in them most unnatural to be proud of that which is given to destroy Pride, for Grace is given to humble us. They are common, not sanctifying and saving Gifts that puff up. 1 Cor. 8.1, 2. Knowledge puffeth up, but Charity edifieth. And if any Man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know. Pompous Gifts are of a more swelling Nature than spiritual Grace; so that you bring a suspicion on your Gifts and Graces, if you are proud of them; that they are common, not sanctifying saving Gifts. Besides the Danger, you take the Course to provoke God to bereave you of his Gifts, when you are puffed up with what should be used for the Glory of God. If we should do so, he provideth a sharp Cure; witness Paul's Thorn in the Flesh, 2 Cor. 12.7.

2 dly. Where to seek Gifts and Graces that are needful. If any of you lack Wisdom, let him ask it of God, James 1.5. But then you must use Means, as well as Pray. They that cry for Knowledge and Understanding, must also dig for her as for hid Treasure. Prov. 2.3, 4, 5. If thou criest after Knowledge, and liftest up thy Voice for Understanding. If thou seekest her as Silver, and searchest for her as for hid Treasures; thou shalt then understand the Fear of the Lord, and find the Knowledge of God.

II. These things are entrusted, as well as given; for the word committed is used. It is given us as an Estate to trade with. Here is not only the word 〈 in non-Latin alphabet 〉 , given, but 〈 in non-Latin alphabet 〉 , committed. That which we have, is not only a Matter of Grace and Favor, but a Matter of Charge and Trust. A Depositum, something deposited with us, that we must not only be chary of them, that our Gifts be not lost by Luxury, Ease and Idleness, but we must be faithful in the use of them, that God may have Glory, others Benefit, and we Comfort and Peace for the present, and everlasting Life for the future. All is an Estate in Trust; not for Enjoyment barely, but for Use and Service. I will prove it.

1. From the Nature of the Gifts; They are not given us for themselves, but for some other thing. I confess they are of a various Nature, and it is hard to bring them under one Denomination. Reason, Health, Strength, Time, Parts, Interests, Power, Authority, Wealth, Providences; such as Afflictions, Prosperity, Ordinances, Means of Grace, yea Grace itself. All these are 〈 in non-Latin alphabet 〉 , not simply given us for their own sakes, but some other thing.

Reason, or such a Life as is Light; John 1.4. In him was Life, and the Life was the Light of Men. Why was it given us, but that we might have a Mind to know God, and an Heart to love him? For therefore doth God teach us more than the Beasts of the Field. It was a good saying of Epictetus; Si essem Luscinia, canerem ut Luscinia; If I were a Nightingale, I would sing as a Nightingale, &c. But alas, how often do Men use their Wit against God, rather than for him!

So for Strength and Time; Is it given us only to be employed in the Service of Sin, or for the Service of God in our Generation? Is it to be strong to serve our Lusts, or to have time to grow Monsters in Wickedness? No, we have strength and time to glorify God; Rom. 6.13. Neither yield ye your Members as Instruments of Unrighteousness unto Sin; but yield yourselves unto God, as those that are alive from the Dead, and your Members as Instruments of Righteousness unto God.

So for Interests, Honor, and Power, and Wealth; Is this given us to set up for ourselves? No, but to be Factors and Agents for God, to glorify him here in the World, 1 Tim. 6.17, 18. Charge them that are rich in this World, that they be not high-minded, nor trust in uncertain Riches, but in the living God, who giveth us richly all things to enjoy. That they do good, that they be rich in good Works, ready to distribute, willing to communicate. Every Man should be what he is for God.

So for Providences. Take the comfortable part of them, not Afflictions, but Deliverances. Afflictions are sent, because we deny God his Right. Hosea 2.8, 9. For she did not know that I gave her Corn, and Wine, and Oil; and multiplied her Silver and Gold, which they prepared for Baal. Therefore will I return, and take away my Corn in the time thereof, and my Wine in the season thereof, and will recover my Wool, and my Flax given to cover her nakedness. But for Deliverances; Why are we delivered, and enjoy so much of Comfort, Peace and Ease from Trouble, to satisfy our Lusts, or to glorify God? They are branded as a wicked People, that said, We are delivered to do all these Abominations, Jer. 7.10. Because they were free and out of danger, therefore they might harden themselves in Sin, and live in a forgetfulness of God.

So for Ordinances, and means of Grace; which are Advantages and Opportunities put into our Hands, of being more good ourselves, and doing more good to others. Prov. 17.16. Wherefore is there a Price in the Hand of a Fool to get Wisdom, seeing he hath no Heart to it? That is, Why is the Opportunity given, when Men have no Heart to solid Wisdom?

So for Grace itself. The very Nature of it showeth it is a Trust. Luke 16.11. If you have not been faithful in the unrighteous Mammon, who will commit to your trust the true Riches? To be trusted with an Estate, is not so great a Trust as to be trusted with Grace: This is a Gift more precious, and should not lie idle. God trusts ordinary Men with an Estate, but his People with Grace. When we suspect a Vessel is leaky, we fill it with Water before we fill it with Wine. God expecteth more Honor from new Creatures, than he doth from all the World besides, and that they should do more good in their places. This is the most precious Gift, yet given in order to some other thing; it is made for God, that we should glorify him, and be capable of enjoying him to all Eternity.

2. This is the End of the Distribution. Wherefore hath God given these Talents in any eminent degree, or in such variety to Men, but that they should trade with them, and be more fitted for his Service? 1 Cor. 12.7. The manifestation of the Spirit is given to every Man to profit withal. There is indeed a three-fold End of all our Trading, The glorifying of God, the saving of our own Souls, and the good of others: For in a moral Consideration, there are but three Beings, God, Neighbor, Self.

The Glory of God must be regarded in the first place, and with it is connected the Advancement of the Kingdom of Christ. For all the Gifts that we have are for the Master's Use: And therefore if we do not principally mind the Glory of God, and the Advancement of Christ's Kingdom, we pervert the Gifts we have received. Yet this is rare in a self-loving World; Phil. 2.21. All seek their own, not the things which are Jesus Christ's.

The saving of our Souls must be regarded, next to the Glory of God: For next to God, Man is to love himself; and in himself, first his better part. The Graces of Sanctification, though profitable for others, yet are chiefly intended for the good of him that hath them: And the Graces of Edification, though profitable for the Owner, yet are principally intended for the good of Others. A Man that hath sanctifying Grace, doth good to others with it; that is, utilitas emergens, not finis proprius ; It is not the direct End for which these Graces are given, but other subservient Gifts are for the good of the Body.

Lastly, The Good of others, their Edification and Benefit. For God hath scattered his Gifts, that every part may supply somewhat for the good of the whole; as every Member of the Body hath its several use, by which the whole Body receiveth benefit. Rom. 12.4, 5. For as we have many Members in one Body, and all Members have not the same Office; so we being many, are one Body in Christ, and everyone Members one of another.

Well then, let us look to the End of the Distribution. A Man hath not Wealth for himself, nor Parts for himself, nor Gifts for himself to promote his own Ends, but to bring in Souls to God; not for Pomp, but Use. All have their proper and distinct Offices, some to Serve, others to Rule; some to Counsel, others to Execute. Everyone have their proper, but distinct Use; for God maketh nothing in vain; nor was the World appointed to be a Hive for Drones and idle Ones. Wherefore hath God given some great Wealth and Power; but, as the great Veins supply the lesser with Blood, that they might be more publicly useful? Wherefore hath he given Ordinances, but that we may get Grace by them, and save our own Souls? They are represented sometimes as Duties, they being not a matter Arbitrary, but a part of the Homage we owe to God; sometimes as Privileges, that we may not look upon them as a burdensome Task; sometimes as means of our Growth and • mprovement, that we may not wrest in the Work wrought; sometimes as Talents for which we must give an Account, to quicken our earnest Diligence. Wherefore hath God given Gifts, but that we may show forth his Praise, and edify others? Yea, wherefore hath he given Grace itself, but that we might be both obliged and fitted to glorify him in the World? Ephes. 1.12. That we should be to the Praise of his Glory, who first trusted in Christ. They are set up as Lights in the World; to shine to others.

3. There is a Charge expressly given with the distribution of the Talents. Luke 19.13. And he called his ten Servants, and delivered them ten Pounds, and said to them, Occupy till I come. They were to employ their Industry to improve it to the greatest Advantage of bringing in an Increase to God. This Charge is given by our proper and rightful Lord; and it is committed to Servants, not to Strangers and Freemen who are at their own dispose, but to Servants who are at the Command of their Lord, who hath made us and bought us. And this Trust is accepted by Covenant of all that profess themselves to be his Servants; not implicit, as there may be between the Devil and his Agents, but explicit and formal, That we will be wholly his, and for him. And we are accountable for the Possession, if we do not mind the Use. For a Man that hath an Estate made over to him in Trust, and for certain Uses expressed in the Conveyance, hath indeed no Estate therein at all, but with respect to those Uses. Certain it is, that we have the Comfort more in the Use, than the Possession. The solid Comfort of Wealth, Power and Honor, is never seen till we employ it for God. It is not tasted so much when you are gorgeously attired, and your Tables are plentifully furnished, and when you glut yourselves with all manner of fleshly Delights, as in feeding the Hungry, clothing the Naked, relieving the Oppressed. So for Ordinances, the worth of them is known by Use and Improvement; not when we resort to them for Custom and Fashion's sake, but when we taste that the Lord is gracious, 1 Pet. 2.3. So the Graces of the Spirit are most sweet, when they do not lie idle, then we feel the comfort them. John 15.11. These things have I spoken to you, that my Joy might remain in you, and that your Joy might be full.

Use. Let us improve our Trust, and rouse up ourselves, and say, What Honor hath God by my Wealth, Power, Honor, Greatness? What Protection to his Cause? What Relief to his People? To this end consider;

1. What is your Business in the World. Our Lord Jesus said, John 18.37. To this end I was born, and for this cause came I into the World, that I should bear witness unto the Truth. Everyone is sent into the World for some End, for God would not make a Creature in vain. For what End did you come into the World, but to glorify God in your Place and Calling? What part in the World would God have me to act? Most Men are ready to go out of the World, before they ask for what purpose they came hither.

2. Everyone is trading for some Body; either for God, or for the Devil and the Flesh; either regarding his Master's Glory, or his own Carnal Satisfaction. Rom. 8.5. They that are after the Flesh, do mind the things of the Flesh; but they that are after the Spirit, the things of the Spirit.

3. Consider how much you are entrusted with. Look within you, without you, round about you, and see how much you have to account for.

For natural Advantages; Time, Wealth, Honor, Estate. Nehem. 1.11. Prosper I pray thee thy Servant this Day, and grant him Mercy in the sight of this Man; for I was the King's Cup-bearer.

For Ordinances. Mat. 11.23. And thou Capernaum, which art exalted to 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 till this Day. Where the Gospel is most clearly preached, that Place and People is most clearly exalted and made nearest to Heaven: But yet if these be not improved, they bring you into the deeper state of Condemnation. Persons honored and favored by God with spiritual Advantages, shall be brought as low as they were formerly advanced.

Yea, for Grace itself. You are to be accountable, not only for Corn, and Wine, and Oil, but for the saving Gifts of the Spirit. 〈 in non-Latin alphabet 〉 , What do ye more than others? Mat. 5.47. You are always to glorify his Name, admire his Grace, and live answerably to his Love, and bring him into Request among all about you.

4. Talents are increased, the more they are employed; and we double our Gifts by the faithful use of them. As the Widow's Oil increased in the spending; and the Loaves in Christ's Miracle were multiplied in being divided; and the right Arm, by being much used, is bigger and fuller of Spirits than the left: Grace groweth by Exercise, but decayeth by disuse. Gifts, if they be not employed, are lost. How many poor withered Christians are we acquainted with, that are blasted, and have suffered a shrewd loss, by slacking their Zeal, and want of diligent Exercise? Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have, Luke 8.18. To have, is to use or employ our present Stock.

5. We must give an Account to God. We must not think that when God hath given or committed anything to us, he will not look after it anymore: No, he will call us to an Account what Honor he hath by us, as Magistrates, Ministers, or Masters of Families. Beasts are not called to an Account, for they have no Reason and Conscience; but Man is. God will ask, what you have done with your Time, Strength and Estate? An Ambassador that is sent abroad to serve his King and Country, if he could return no other account of his Negotiation, but that he had spent so much of his Time in visiting the Court-Ladies, and so much again in Play, in Cards or Dice, that he could not mind the Employment he was sent about, would this satisfy the King that sent him? Or if a Factor that is sent to a Mart or Fair, should say, that he stayed so long guzling at the next Ale-house, that the time was over e're he could part with his Companions, and riotously wasted the Money that he was to employ in Traffick: These are odd things as they are represented to your Imagination. Now consider how little better Answer you can make to God, when he shall require and ask his own of you.

6. Consider what a sad thing it is to have Gifts only to leave us without excuse. As the Gentiles had the Light of Nature; God left not himself, 〈 in non-Latin alphabet 〉 , without Witness among them, Acts 14.17. But what was the Issue? The invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead; so that they are without excuse, Rom. 1.20. God is not 〈 in non-Latin alphabet 〉 , without a Witness, and they are not 〈 in non-Latin alphabet 〉 , without excuse, they have not the excuse of faultless Ones. To others the Word is preached, 〈 in non-Latin alphabet 〉 , for a Witness to them; Mat. 24.14. The Gospel of the Kingdom shall be preached in all the World, for a Witness to all Nations. But it is, Mark 13.9. For a Testimony against them. And the Lord would have Ezekiel preach, That they might know that a Prophet hath been amongst them, Ezek. 2.5. So that all the Fruit is, God is clear when he judgeth, but they have no saving Benefit by all this.

7. That in improving what is committed to our Trust, our Returns must carry Proportion with our Receipts. Mat. 25.16, 17. He that had received the five Talents, went and traded with them, and made them other five Talents. And likewise he that received two, he also gained other two. God will not accept of every Rendering. For the Mercies of common Providence; it is said, 2 Chron. 32.25. He rendered something, but not according to the Benefit done unto him. So for the Mercies of his Covenant; where he pardoneth much, he expecteth to be loved much. Luke 7.47. Her Sins which are many are forgiven, for she loved much: But to whom little is forgiven, the same loveth little. So for Sanctification, he expecteth more from them to whom he hath given more Grace. Paul saith, 1 Cor. 15.10. I labored more abundantly than they all. So for all other Talents, Ordinances, and Means of Knowledge; God expecteth more from them to whom they are vouchsafed, than from another People; as is evident in his Judgments; You only have I known of all the Nations of the Earth, therefore will I punish you for your Iniquities. The Valley of Vision had the sorest Burden, Isa. 22.1. Yea, it is more easy to be saved for some, than others. Righteousness consists in a Proportion, which holdeth good, both in our Duty, and God's Judgments. But of this hereafter.

8. Consider how many Encouragements God's Stewards have to be faithful.

(1.) His Right is clear, as appeareth by this double plain Argument. God doth dispose of these Gifts at his own pleasure by his Providence; and by his Laws he hath regulated the use of them, that thus and thus we shall employ them.

(2.) God hath given a liberal Allowance to every Steward which he employeth. He is well provided for; for he is an Instrument of God's Providence, first to provide for himself, and for his own; 1 Tim. 5.8. But if any provide not for his own, and specially for those of his own House, he hath denied the Faith, and is worse than an Infidel.

(3.) Besides the Gifts we are entrusted withal, there is co-operating Grace to help us to be faithful. Phil. 2.13. He worketh in us, both to will and to do: Else we should swallow the Gift, and little mind the Use. Col. 1.29. Whereunto I also labor, striving according to his working, which worketh in me mightily.

(4.) There is an eternal Reward to the Faithful. Mat. 25.23. Well done, good and faithful Servant, thou hast been faithful in a few things, I will make thee Ruler over many things; enter thou into the Joy of thy Lord. All his Servants shall be highly dignified, as those whom Christ delighteth to honor.

SERMON II.

Doct. II. THese Gifts are not given to all in the same Measure.

For in the Text there is intimated a Difference in the Distribution, some have much, others have little.

This is a thing often inculcated in Scripture, as worthy to be taken notice of, and seriously improved by us. Therefore I shall give you,

• I. Some Observations concerning it.
• II. The Reasons of it.
• III. The Uses.

I. Observations.

1. That everyone hath some Gift or other to be improved for God: Some Relation, some Opportunity and Advantage, whereby he may glorify his Father which is in Heaven, honor the Gospel, and be useful to others. In the Parable of the Talents, one had five Talents, another two, another one; he that had least, had one, Mat. 25.15. Some have public Offices; and move in an higher Sphere▪ Others are in a private Condition, where they may glorify God as Masters, or as Servants; as Parents, or Children; Husbands, or Wives, by performing the Duty of their Places. Fidelity in the meanest piece of Service is acceptable to God, and tendeth to his Glory and Honor; Ephes. 6.8. Knowing that whatsoever good thing any Man doth, the same shall he receive of the Lord, whether he be Bond or Free. He taketh notice of the poor Bond-servant, who serveth God in his Calling, as well as of the Free-men and Masters: for God looketh not to the splendor and greatness of the Work, but the honesty and sincerity of the Doer, how mean soever he be. And this tendeth to God's Honor; Titus 2.10. Showing all good Fidelity, that they may adorn the Doctrine of God our Savior in all things. Religion is commended and well spoken of, by means of the good carriage of a poor Servant. Dent Imperatores tales, tales Exactores fisci, &c. It is very notable, that everyone offered to the use of the Tabernable in Moses his time, Gold, or Silver, or Brass, or Chittim Wood, or Goats-Hair, or Badgers Skins; some that which was more expensive, others that which was more cheap and common; but everyone according to his several Ability. So when Christ went to Jerusalem, some strewed the way with Garments, others cast down Branches; some cried Hosannah, that was all they could do. The meanest Service hath its use, and is not without a Reward. Mat. 10.41, 42. He that receiveth a Prophet in the Name of a Prophet, shall receive a Prophet's Reward; and he that receiveth a righteous Man in the Name of a righteous Man, shall receive a righteous Man's Reward. And whosoever shall give to 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. That is, he that doth support and enable a Prophet to do the Work of him that sent him, shall receive the same Reward that he should, if he had been sent to prophesy; yea, the same, as if he had received him that sent him, even Christ that sent the Apostles, or God that sent Christ: For he that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me, ver. 40. And for the other Branch, He that receiveth a righteous Man in the Name of a righteous Man, shall receive a righteous Man's Reward: an holy Man sent to plant Holiness among them, or recommend Holiness to them by his Doctrine or Practice, shall receive the Benediction of a righteous Man; the having a righteous Man in one's House, maketh you partake in his Blessing. Nay, a Cup of cold Water given to another, because he is a Disciple of Christ, that is, the least Service or good turn done to a Member of Christ, shall not be forgotten. As the least Injury is taken notice of, as the putting forth of the Finger, by way of mocking, Isa. 58.9. The Lord would have none of those Upbraidings.

So that I observe two things here. One is the difference. To enable a Prophet, is more than to entertain a righteous Man; to entertain a righteous Man, is more than a slight good turn. The other is, that the smallness or meanness of the Benefit whereby any of Christ's Followers are helped and refreshed, shall not diminish Christ's Estimation of the Man's good Affection.

2. That there is great diversity in the Talents themselves. Christ doth not give all to all, nor to all alike: The kinds of Gifts are various; some are more earthly and bodily, as Strength, Wealth, and Honor. These are Gifts, and to be employed for God, bodily Strength for the Labors of the Gospel. As God helped the Levites that bare the Ark of the Covenant of the Lord, 1 Chron. 15.26. by discharging bodily Lassitude and Weakness.

So for the defense of his Church: He giveth sometimes notable Strength and Valour to exercise it, as to Sampson, and David 's Worthies, or mighty Men, 1 Chron. 11.10. Wealth, that we may honor God with our Substance, Prov. 3.9. and make Friends of the Mammon of Unrighteousness, Luke 16.9. and occasion others to bless God for us. So for Honor and Dignity, that we may protect and shelter God's People: As it is taken notice that Christ's Grave was with the Rich and Honorable, Isa. 53.9. meaning Joseph of Arimathea, and Nicodemus, John 19.38, 39. these eminent Men thought it their Duty to own Christ in his lowest Abasement. So it is taken notice of, Acts 17.4. A great multitude of the Greeks believed, and consorted with Paul and Silas, and of the chief Women not a few. So would God put some Worldly Authority and Respect upon his Gospel, lest it should seem only a Frenzy of the People.

But others are of a more spiritual nature, as Gifts of the Mind, Wisdom, Knowledge, Faith, Love, Hope. With these especially God expecteth to be glorified: For when he hath given us all things necessary to Life and Godliness, he trusteth his Honor in our Hands, that we may do some worthy thing for him in the World, and quit ourselves above the ordinary rate of Mankind, either for the Glory of God, or the Benefit of others.

Now among these Gifts some are common, as Knowledge, Utterance, &c. others saving, and such as do accompany Salvation, Heb. 6.9. as Faith and Love, &c.

The common Gifts are several: For to one is given by the Spirit, the word of Wisdom; to another the word of Knowledge by the same Spirit; to another Faith by the same Spirit; to another the Gifts of Healing by the same Spirit ; 1 Cor. 12.8, 9. Some are able to explain Truths soundly, others to apply it closely: Some have the Gift of Prayer and Utterance, others are good to inform the Judgment: Some to convince Gain-sayers, others to stir up lively Affections. It was observed in the three Ministers of • eneva; Vireto nemo docuit dulciùs, Farello nemo tenuit fortiùs, nemo doctiùs loc • tus est Calvino: No Man taught more sweetly than Viretus, no Man held an Argument more strongly than Farellus, no Man spoke more learnedly than Calvin. Among Hearers some have more Wisdom, some more Knowledge, some more Affection: Yea, in the Pen-men of Scripture you may observe a Variety; John is sublime and seraphical, Paul rational and argumentative, Peter writeth in a more easy fluent milky way. So in the Old Testament, Isaiah more Court-like and lofty, Jeremiah more Priestly and gravely, &c. Everyone hath his different Character and way of writing.

Among the saving Graces you may observe a diversity, though all have all in some measure; for the new Creature must not be maimed, nor in any part wanting; yet some are more eminent for one Grace, some for another, as Abraham for Faith, Job for Patience, Moses for Meekness, Timothy for Temperance. And Grace itself worketh according to the diversity of Tempers, some are modest and mild, others bold and zealous; some are mourning for Sin, others are wrapped up in the Admiration of the Grace of God in Jesus Christ; some are exemplary for strictness and weanedness from the Delights of the animal Life, others are industrious in Service. So true is that of the Apostle, 1 Cor. 7.7. Everyone hath his proper Gift of God, one after this manner, and another after that. That is, some have this, others that special Excellency, whereby to glorify God. And again, Rom. 12.6. Having Gifts differing according to the Grace that is given unto us.

3. They are not given to all in a like measure, some have more, others have less. This is also spoken in Scripture, Eph. 4.7. To everyone of us is given Grace, according to the measure of the Gift of Christ. Rom. 12.3. — As God hath dealt to every Man the measure of Faith. And once more, Eph. 4.16. According to the effectual working in the measure of every part. The measure of Christ respects the Author, the measure of Faith the Benefit of the Receiver, the measure of a part, our Office in the Body. All have their peculiar Function, according to their several Designations; and all this, that every Man may be doing according to his best Capacity.

With respect to this variety, some are weak, some are strong, Rom. 14.1. some have little, and some have great Faith; some are Fathers, some young Men, some Babes in Christ, 1 John 2.13, 14. And our Lord in his Charge to Peter concerning his Pastoral Office, distinguisheth between 〈 in non-Latin alphabet 〉 , his little Lambs, and 〈 in non-Latin alphabet 〉 ; his Sheep, Joh. 21.15, 16. Feed my Lambs, feed my Sheep. This is very suitable to the Notion of a Body, to which the Community of Christians is often resembled. For as in the natural Body, all Members are not of equal Growth and Bigness; so it is in the Mystical Body of Christ, there is a different measure in each part, that there may be a meet Symmetry in the whole. Besides, all Members have not a like Office, therefore God's Spirit giveth not all a like measure of Knowledge and other Gifts. If all were of equal Strength, for Faith, Wisdom, and other Graces, the matter and occasion of sundry principal Duties would be taken away; there would be no need that one Christian should edify another, bear with one another, avoid the Offence of another, give help to another, restore another.

Well then, let us observe this measure; for plainly there is a threefold difference.

1. In the degree of the Gifts; some have more Means, some have more common Grace, knowing their Master's Will, which is a great Talent and Obligation; some have greater Obligations, and therefore greater Condemnation, if they answer it not; John 3.19. This is the Condemnation, that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds were evil.

2. In Opportunity, Phil. 4.10. Ye lacked Opportunity. Certainly the lack or want of Opportunity of doing good, not through our Default, doth excuse or justify the forbearance of it. But when we have it, we should take hold of it, 1 Cor. 16.9. A great Door and effectual is opened unto me, and there are many Adversaries. The Door opened noteth Opportunity: The Resistance of Adversaries is not a Discouragement, but maketh it more necessary not to suffer it to be shut again. Now all have not like Opportunity.

3. In degree of Success. It is ordered as God pleaseth; some have more, some have less; Acts 17.34. Howbeit, certain Men clave to him, and believed. Seldom doth God light a Candle, but he hath some lost Groat to seek; yet sometimes few are gathered, for God is Debtor to none.

II. The Reasons.

1. To show the free Sovereignty of God, who may do with his own as it pleaseth him. And he will be known to be the supreme Lord in the Distribution of his Gifts and Graces, 1 Cor. 12.11. All these worketh that one and the self-same Spirit, dividing to every Man severally as he will. As for Graces, Mat. 11.26. Even so, Father, for so it seemed good in thy sight. And as for Gifts, God is arbitrary in his Gifts, but not in his Judgments; Gifts are not given as we will, but as God willeth. The Spirit is compared to Wind, not only for his Force but his Liberty, John. 3.8. The Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit. God doth not only dispense Riches and Honors as he pleaseth, and common Gifts of Knowledge and Utterance, but saving Graces: To some they are not given; and where they are given, to some it is in a larger, to others in a more scanty measure.

2. These things are given by Christ in a different Proportion, that the World may know that all fullness is only in himself; Col. 1.19. It pleased the Father that in him all fullness should dwell. The greatest Gifts and Graces which God bestoweth on any, is far below that Fulness which is in Christ. We have the Spirit by measure, but Christ without measure, John 3.34. For God giveth not the Spirit by measure unto him. He giveth to none so much, but still there is somewhat wanting; and they who have received most, are capable of receiving more. In him there is not only plenitudo sufficientiae, but redundantiae, a fullness of Sufficiency, but of Redundance; not only plenitudo vasis, but fontis ; not only the fullness of the Vessel, but of the Fountain. And so a manifest difference between Head and Members.

3. To show his singular Love, Care and Providence for and towards the Church; such a Body as that is needeth distinct Offices; and because there is a diversity of Employments and Offices, which must not be confounded, therefore doth he enable his Servants with neeedful Gifts and Graces, Rom. 12.4. All Members have not the same Office ; some are designed for this Function and Use, and some for that. Now as Offices are divers, so are Gifts and Graces, Isa. 54.11, 12. I will lay thy Foundations with Sapphires, I will make thy Windows of Agats, and thy Gates of Carbuncles, and all thy Borders of pleasant Stones. The Church is there compared to a beautiful Palace and Edifice. And mark, there is a diversity of Employments, Foundations, Windows, Gates, Borders ; and there is a variety of Gifts expressed by the several kinds of Jewels, Sapphires, Agats, Carbuncles, and pleasant Stones.

4. God dispenseth his Gifts variously, for the Beauty, Order, and Comeliness of the whole Universe of Mankind: Variety is grateful, Hills and Valleys make the World more beautiful; so do the distinct Orders and Ranks of Men; all Eye, or all Belly is monstrous. Difference with Proportion maketh Comeliness, therefore one excelleth another, and several Gifts and Ranks of Men there are, for the more convenient Proportion of the whole; as Labor, Service, Counsel, Wit, Wealth, Strength, &c. Without this Variety it would be a Lump, rather than a Body.

5. That everyone in the sight of his own Wants may be kept humble. When we are singular for any or many Excellencies, we are apt to grow proud and unsociable: The Eye is apt to say to the Hand, I have no need of thee; or the Head to the Feet, I have no need of you, 1 Cor. 12.21. Therefore that we may have somewhat to commend us to the Respects of others, and something to humble us, God hath scattered his Gifts, that one should need another; that everyone might have need of that Gift, of which he hath not the Possession: As every Man hath received the Gift, even so minister the same to one another, as good Stewards of the manifold Grace of God ; 1 Pet. 4.10.

6. That there might be no Schism in the Body, but the Members of it may maintain mutual Love and Amity. Diversity of Gifts was not intended to dissolve the Bands of Union, but to strengthen them rather. Therefore the Apostle, when he had reckoned up the Bands of Union, he presently addeth, But to every of us is given Grace according to the measure of the Gift of Christ ; Eph. 4.7. First, he speaketh of what is one in all; then, of what is not one in all, but divers in everyone. Everyone hath his distinct Excellency, to endear him to the rest. Diversity of Gifts is an ordinary occasion of Division and Strife, of Envy, Pride, mutual Disparagement: but in itself it is one of the strongest Bands of Union, whilst all in their way contribute to the good of the whole, and have the use of that Excellency which they want themselves. Divers Countries have divers Commodities; one aboundeth in Gold, another in Spices, another with Wine, Wool, Corn, Flax, &c. to maintain a Commerce between Mankind. So here.

III. Uses. 1. To quicken us to improve our several Talents for God, and be faithful according to that Degree and Place we sustain in the Body.

2. Those that have the greatest Gifts, should not contemn those who have few, or less. There is none but hath need of another. It is a base Spirit that would shine alone, or set up one Gift to the prejudice of another. All are yours, whether Paul, or Apollos, or Cephas, 1 Cor. 3.21, 22. In vest varietas, sed scissura non sit. Let us mutually help one another, and acknowledge the Wisdom and Goodness of God in all that we have, and be humble in what we want.

3. Let those that have few, be content with the meanest Gifts. You have no reason to repine at the Giver. How little soever God hath given you, it is more than he owed you. If his Distribution had been a Matter of Justice and Debt, you might have said, Why has he not given to me as well as to another? But it is the Act of a free Lord, and he may do with his own as it pleaseth him; Matth. 20.15. Is it not lawful for me to do what I will with my own? Is thine Eye evil, because mine is good? And as you cannot repine against the Giver, you should not envy the Receivers. The Accounts are easier, and the greatest Dealers are not always the safest Men. You that have received little, shall account for little.

Doct. III. That whether we receive little or much, all is in reference to an Account. That is intimated in the words, required, asked.

Gifts are variously dispensed. Some have Wit, others Estate, others Strength; some have Offices, Honor, Authority: but all must be called to an Account; and those that have any Gifts, must look to reckon for them. This requiring and asking is represented to us in Scripture under the notion of certain Records, Rolls or Books kept between God and the Creature, concerning what we have received and returned. Therefore I will prove, (1.) That there are Books of Account kept between God and the Creature. (2.) That at the Day of Doom these Books shall be opened. (3.) That all, without exception, shall be called to this Reckoning; none so high, as to be exempted from it; none so low, as to be neglected in it. (4.) That the Judgment shall pass upon all Men according to the Account then given.

1 st. That there are Books of Account kept between God and the Creature; which is to be understood, not properly, but figuratively. Not properly, as if God who seeth all things with one infinite Act of Understanding, did need Books, as Men for the help of their Memories, or to confirm the Truth and Equity of his Judgment, by producing a Record; but 〈 in non-Latin alphabet 〉 , after the manner of Men, and for our better Conception. Men use Books, in which they write those things which they have given out upon Trust, and of which they expect a Return. And in allusion to this, because of God's exact and righteous Judgment, the Scripture speaketh as if our Good and Evil were all upon record. So Ier. 17.1. The Sin of Judah is written with a Pen of Iron, and with the Point of a Diamond. The Expression there is taken from Characters cut or carved with Iron and Steel, or any strong Tool, in Marble, so as they cannot be defaced. So again, it is written before me, Isa. 65.6. God did not forget or pass over, but observe and remember.

Indeed there is a twofold Book. The Book of God's Remembrance; Mal. 3.16. A Book of Remembrance was written for them that feared the Lord, and that thought upon his Name ; whereby his notice is expressed. The Sin that we commit, or the Good that we do, doth not die with the Action, as if no further memory of it should remain; but it is recorded. The Book of our Conscience; It is graven on the Table of their Hearts, Jer. 17.1. It maketh a deep Impression on their Minds and Memories, as cannot easily be razed out. Nothing can scape the Eye of the Judge, and not easily the notice of Conscience: though one of the Books be in our keeping, it is not easy to deface it, and blot it out. Now let us see what is written in these Books.

1. What God doth for us, or to us; as, Opportunities of Grace and Mercy. These three Years I come, seeking Fruit on this Fig tree, and find none, Luke 13.7. John 4.54. This is again the second Miracle that Jesus did, when he came out of Judea into Galilee. 2 Pet. 3.1. This second Epistle write I to you. Tot convincor testibus, quot Christianis Sermonibus me monuerunt ; I have so many Witnesses against me, as I have heard Sermons. So the same is true for Deliverances: The Lord will set his Hand again the second time, to recover the Remnant of his People that shall be left, Isa. 11.11. So for Motions of his Spirit; My Spirit shall not always strive with Man, Gen. 6.3. it had done so long already. So for God's Apparitions to Solomon, 1 Kings 11.9. His Heart was turned from the Lord God of Israel, which had appeared unto him twice. So Jer. 25.3. From the thirteenth Year of Josiah, the Son of Amon, King of Judah, unto this very Day, (that is, the three and twentieth Year) the Word of the Lord hath come unto you, and I have spoken unto you, rising early, and speaking, but you have not hearkened. God's Expostulations in Scripture, when he proceedeth to any particular Judgment, are an Instance of what he will do in the general Judgment.

2. On the other side is written all the Good and Evil that we do. For Good, the Apostle speaketh of Fruit abounding to their Account, Phil. 4.17. The Prophet showeth, God taketh notice of our Faithfulness, or owning God in an evil time; Mal. 3.16. Then they that feared the Lord, spake often one to another; and the Lord hearkened and heard it: and a Book of Remembrance was written before him for them that feared the Lord, and that thought upon his Name. So of the Conversion of any, be they never so few; Acts 17. ult. Howbeit certain Men clave unto him, and believed. Kindness to his Servants; Mat. 10.42. Whosoever shall give to drink to 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. 1 Kings 19.18. Yet I have left me seven thousand in Israel, all the Knees which have not bowed unto Baal, and every Mouth which hath not kissed him. On the other side, Injuries done to his People are recorded; he hath a Bottel for their Tears, a Book for their Sorrows; Psal. 56.8. Thou tellest my Wandrings; put thou my Tears into thy Bottel; are they not in thy Book? So for all the Sins we have committed; Is not this laid up in store with me, and sealed up among my Treasures? Deut. 32.34. Nay, Job 13.27. Thou lookest narrowly unto all my Paths, thou settest a Print upon the Heels of my Feet: Every Action leaveth a Mark behind it. Nay, in the Verse before, Thou writest bitter things against me, and makest me to possess the Iniquities of my Youth ; as if God had taken account of his old Sins. Many in this Account shall hear of things long ago committed; their Iniquities will find them out. If a Man escape any remarkable Judgment for one Year or two, he thinketh all is forgotten: Ay, but these Debts stand upon record against us till the Book be cancelled or crossed. Thousands of vain Thoughts, sinful Actions, much misspense of Time, abuse of Mercies, will then occur to our view, when our whole Lives shall be set in order before us: Psal. 50.21. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine Eyes. Now these are the Accounts kept between God and us.

2 dly. At the Day of Doom these Books shall be opened: Rev. 20.12. I saw the Dead, small and great, stand before God; and the Books were opened. God can forget nothing; and Conscience shall be awakened to an exact review of all our Ways. Security vanisheth, Light is greater, Judgment is nearer. Circumstances of Conviction shall then be produced; the Trial is to be open, the Wicked are to be shamed, the Righteous to be vindicated; God shall be justified when he judgeth; Psal. 51.4. That thou mightest be justified when thou speakest, and be clear when thou judgest. Impenitent Sinners are to be condemned for abusing the Law of Nature, or despising the Grace of the Gospel; 2 Thess. 1.8. Taking Vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ.

3 dly. That all without exception shall be called to this Reckoning; none so high as to be exempted from it, none so low as to be neglected in it. I saw the Dead, small and great, stand before God, Rev. 20.12. They all stand on the same level. Magistrates must give an account of their Trust, and so must meaner People: 1 Pet. 1.17. If ye call on the Father, who without respect of Persons, judgeth according to every Man's Work. God is an impartial Judge. Men are often biassed by the expectation of Benefit, or terrified by the apprehension of Danger. No Person, no Action can escape his Judgment.

4 thly. The Judgment will pass upon all Men according to the Account then given. If we have been faithful and fruitful in improving God's Talents, it shall go well with us in the Judgment; if negligent and careless, it shall go ill. Cast the unprofitable Servant into outer Darkness, there shall be weeping and gnashing of Teeth, Mat. 25.30. Though not persecuting, not riotous, yet if unprofitable. The barren Tree that bringeth not forth good Fruit, is hewn down, as well as the naughty Tree that bringeth forth bad Fruit. God reckoneth with us now, but often doth not execute his Threatning, or in the midst of Judgment remembereth Mercy. Then the Doom is finally and irreversibly past, without hope of Recovery; and there is no temperament of Mercy at all to those that have lost their Season.

Use. To reflect the Light of these things on our Hearts. Is our Account ready? Most neglect or put off the Thoughts of it. But do you take Occasion hence to reckon with yourselves aforehand? See every Day what you Receive, and what you Return. Consider every Day's Mercies, and every Day's Work. The profit of daily arraigning Conscience is exceeding great.

1. It keepeth us sensible of our Duty, which otherwise would be forgotten. Heathens saw a necessity of this Reckoning, with respect to growth in moral Virtue. Men would not easily commit Evil, nor omit Good, or perform it so coldly, if they did but say, as the Town-Clerk of Ephesus did to still the Citizens, We are in danger to be called in question for this day's Vproar, Acts 19.40.

2. It would make us often to have recourse to Grace, when we observe our Sins, Duties, Mercies, Comforts, and how the one aggravate the other. Surely we should every day make even with God, deprecate the strict Judgment. Psal. 143.2. Enter not into Judgment with thy Servant, for in thy sight shall no Man living be justified. Get the Books cancelled; Psal. 51.1. According to the multitude of thy tender Mercies, blot out my Transgressions. Augustus bought his Guilt, who slept securely when he owed so great a Debt. And this we must do daily; Mat. 6.12. 〈 in non-Latin alphabet 〉 , Forgive us our Debts.

3. It would make us more earnest to improve Opportunities of receiving Grace. Heb. 2.3. How shall we escape if we neglect so great Salvation? Isa. 55.6. Seek ye the Lord while he may be found, call ye upon him while he is near.

4. More careful to improve our Talents. We must give an account; Heb. 13.17. They watch for your Souls, as they that must give an account. Use Time, Health, Wealth, Wit, Authority, Honor for God.

5. What Watchfulness, Diligence, Faithfulness, would this breed in us. James 2.12. So speak ye, and so do, as they that shall be judged by the Law of Liberty. 2 Pet. 3.14. Wherefore, Beloved, seeing that ye look for such things, be diligent that you may be found of him in Peace, without spot and blameless.

6. That we may be ready for the Judgment, it concerneth us to begin betimes to mind this. This is the folly of Men, that they put off their necessary Work from time to time. The more of our Lives is spent, the less is to come, the Judgment is every hour nearer: The Judge is at the Door ready to judge, are we ready to be judged? None are ready to be judged, but those that make even with God, and reckon with themselves often now. The Saints do thus; Whose Ox or Ass have I taken? 1 Sam. 12.3. Paul, Acts 20.26. I am pure from the Blood of all Men. Our Lord Christ, John 17.4. I have glorified thee on the Earth, I have finished the Work which thou gavest me to do.

Doct. IV. Answerable to Men's Mercies shall their Account be. Much for much, and little for little. For,

1 st. More shall be required of some than of others.

1. The more Means, the more Light and Knowledge of God you should have. Heb. 5.12. For when for the time ye ought to be Teachers, ye have need that one teach you again, which be the first Principles of the Oracles of God, and are become such as have need of Milk, and not of strong Meat. So, John 14.9. Have I been so long time with you, and hast thou not known me?

2. The more Light, the more Grace you should have; otherwise our Condemnation is just, and will be the more grievous. John 3.19. This is the Condemnation, that Light is come into the World; and Men loved Darkness rather than Light, because their Deeds were evil.

3. The more Grace, the greater our Christian Performances should be, that we should do some eminent thing for God. 〈 in non-Latin alphabet 〉 , What singular thing do ye? Mat. 5.47. What do ye more than others? You should be such that God may boast of you, as he did of Job, Chap. 1.8. Hast thou considered my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that feareth God and escheweth Evil? Where are there such Men for Holiness, Wisdom, Sobriety, Meekness, Patience, so full of good Fruits, so mindful of God's Glory, and profitable to others? Then you would be Ornaments to your holy Profession.

4. Every additional Mercy increaseth the Obligation, be it inward or outward. Inward, If so be ye have tasted that the Lord is gracious, 1 Pet. 2.3. When you have received at God's Hands the Pardon of Sin, the Spirit of Adoption, and Hope of Glory; when you have got Conscience settled and established by Grace, God expecteth you should draw in others. 1 John 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ. Outward, when many a Prayer is answered, many Deliverances are granted. Ezra 9.13, 14. Seeing thou our God hast punished us less than our Iniquities deserve, and hast given us such Deliverance as this; Should we again break thy Commandments? New Favors call for new Work, and diligence in it.

5. The more Helps and Advantages we have, the Crime is yet the greater. They are more responsible to God, who enjoy Ordinances in their Power, Plenty and Purity. How have others thriven in less time, and by smaller means by far? Christ marvelled twice at the Unbelief of his Country-men; Mark 6.6. And he marvelled because of their Vnbelief. And at the Faith of the Centurion; Mat. 8.10. When Jesus heard it, he marvelled, and said unto them, I have not found so great Faith, no not in Israel. When others with less means, shine before you in Knowledge, Meekness, Patience, and a blameless upright Life, and an heavenly Conversation, how just is your Condemnation?

6. The more Abilities you have of Nature, still the Debt returneth the more upon you. God considereth all Men according to their Advantages. A Factor is more responsible for a thousand than an hundred Pounds. Therefore they that have received so much from God, Men of high Place, great Interest, excellent Gifts, large Estates, are more bound to glorify God than others. How should they tremble at this? Thus for what is required.

2 dly. How far it is required of you.

1. So far, that it will cost you dear to abuse, or not to improve the Gifts of God. Rom. 2.9. Tribulation and Anguish upon every Soul of Man that doth Evil, of the Jew first, and also of the Gentile. It shall be more tolerable in the Day of Judgment for Tyre and Sidon, than for you, Mat. 11.22.

2. It is so far required, that your Salvation is more difficult. For those that have not such Means, are saved upon easier Terms, and the Lord spareth a People where they know no better. But what is an Infirmity in them, is an Iniquity in you. For all Sins receive an Aggravation from the degree of Light against which they are committed. Jam. 4.17. To him that knoweth to do good, and doth it not, to him it is Sin. God is no Pharaoh, to require the full tale of Brick, where he doth not afford Stubble.

3. It is so far required, that they are not spared, but often called to suffer the greatest Trials. All that belong to Christ, are bound to suffer great things for him, nay, they are to forsake all they have; Luke 14.33. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my Disciple. Now though God spare his People till they be confirmed, and driveth as the little Ones are able to bear; yet Trials are suited to the Grace we might have had de jure, though de facto we have it not. Heb. 10.32. After ye were illuminated, ye endured a great fight of Afflictions. Mat. 13.5, 6. Some fell upon stony Places, where they had not much Earth; and forthwith they sprung up, because they had no deepness of Earth. And when the Sun was up, they were scorched; and because they had not Root, they withered away: Which is explained verse. 20, 21. He that received the Seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it: Yet hath he not Root in himself, but dureth for a while: for when Tribulation or Persecution ariseth because of the Word, by and by he is offended.

4. It is so far required, that your Punishment is more grievous. Potentes potenter cruciabuntur ; Great Men shall be mightily destroyed. Rich Men, and of great Power and Abilities, have the hotter Hell. Greater Mercies, the greater Sin, and the greater shall be the Judgment.

5. Righteousness doth consist in a Proportion. And it holdeth good, both for our Duty and God's Judgment; for our Duty, that we should be fruitful, according to our Means, Opportunities and Helps; and for God's Judgment, for it is said, God will lay Judgment to the Line, and Righteousness to the Plummet, Isa. 28.17. observes an exact Proportion. Precise Justice shall be to the Wicked. The only Exception is the 〈 in non-Latin alphabet 〉 , the Lenity of the Gospel.

1. That a Man who hath been unfruitful heretofore, do change his course, and for the future live unto God. For the Gospel admitteth of Repentance, and grants a Pardon to the Negligent or Unfaithful, if they will be Faithful afterward, and break off their Sins by after Righteousness, Diligence and Fidelity. The Gospel looketh forward to the time to come; Rom. 6.6. That henceforth we should not serve Sin. 1 Pet. 4.2, 3. That he no longer should live the rest of his time in the Flesh to the Lusts of Men, but to the Will of God. For the time past of our Life may suffice us to have wrought the Will of the Gentiles, when we walked in Lasciviousness, Lusts, excess of Wine, Revelings, Banquetings, and abominable Idolatries. It respecteth not what penitent Believers have been before their Conversion and turning to God. Many have been long serving their base Lusts and vile Affections, eminent in Wickedness; but they should double their Diligence for the future. We should be the more diligent and serious to restore to the Lord his Honor. 1 Cor. 15.10. I labored more abundantly than they all. He saith there, he was 〈 in non-Latin alphabet 〉 , one born out of due time, ver. 8. and that he persecuted the Church of God, ver. 9.

2. Where a Man is faithful for the main, though he be culpably defective, in not making such exact Returns according to his Receipts, yet he is not rejected, for the Gospel pardoneth manifold Failings and Escapes; Psal. 130.3, 4. If thou, Lord, shouldest mark Iniquities; O Lord, who shall stand? But there is Forgiveness with thee, that thou mayest be feared. But the negligent Christian, that is right for the Main, meeteth with many Troubles in this Life, and in the Life to come loseth some degrees of Glory. 2 Cor. 9.6. He that soweth sparingly, shall reap sparingly; and he that soweth bountifully, shall reap bountifully. God rewardeth in proportion to the several degrees of our Charity and Fidelity.

3. Ability is considered, and that is a return of much when we do our best. Look, as there may be a Summer's Day in Winter, and a Winter's Day in Summer, for the proportion; so, much may be little, and little much, according to the Estate or Ability of the Giver. Luke 21.4. All these have of their Abundance cast in unto the Offerings of God, but she of her Penury hath cast in all the Living that she had. Though she had scarce enough for herself, yet out of that little she had been liberal. Some do twice as much good with a little, as others with a great deal; for Love will not be backward. Mark there, Christ sits by the Treasury to observe what Returns several Persons made; he approveth the two Mites of the Widow, before the larger Offerings of the rich Pharisees. So the Apostle saith of the poor Saints of Macedonia, 2 Cor. 8.2. Their deep Poverty abounded to the Riches of their Liberality ; because in the depth of their Poverty they expressed a great Bounty to others, though they gave less than the Church of Corinth.

4. Opportunity in doing good is considered. Where Opportunity is wanting, God taketh notice of Affection. God considereth what is in our Hearts; 1 Kings 8.18. Whereas it was in thy Heart to build an House unto my Name, thou didst well that it was in thine Heart. He approved David 's Purpose, though Opportunity served not as yet. So the Apostle excuses the Defect of the Philippians, by lack of Opportunity; Phil. 4.10. Ye were also careful, but ye lacked Opportunity. The want of Opportunity, not through our Default, doth justify for a time the forbearance of positive Duties. But then we must take heed;

(1.) That it be not want of good Will, but of Opportunity. 2 Cor. 8.12. For if there be first a willing Mind, it is accepted according to what a Man hath, and not according to what he hath not. If he doth according to his Ability, that which he is not able to do shall not be expected of him.

(2.) That we do not lose the Opportunity, by giving way to every Discouragement. 1 Cor. 16.9. A great Door and effectual is opened to me, and there are many Adversaries. The Apostle would stay at Ephesus ; for there was great hope of doing much good by propagating the Gospel in those Parts, though there were many which did oppose the Truth.

5. Whether we do much or little for the Quantity, God chiefly looketh to the Affection. Affectus pretium rebus imponit; Affection gives a Price to things ; without this, pompous Services are rejected. 1 Cor. 13.3. Though I bestow all my Goods to feed the Poor, and though I give my Body to be burned, and have not Charity, it profiteth me nothing. If it be not out of Love to God's Glory, and aiming at others Good, it is not Fruit abounding to our account. On the other side, Whosoever shall give to Drink to one of these little Ones a Cup of cold Water in the Name of a Disciple, he shall in no wise lose his Reward, Mat. 10.42. God doth respect the Heart of the Giver. Many poor Christians have a large Heart, but can do little. God loveth not copiosum, sed hilarem Datorem ; not a large, but a cheerful Giver, where Ability and Opportunity will afford it. A liberal and open Heart will not be defective in Quantity; they think nothing too much for God, but all seemeth too little. 1 Chron. 22.14. Now behold in my Trouble, or in my Poverty, have I prepared for the House of the Lord, an hundred thousand Talents of Gold, and a thousand thousand Talents of Silver, and of Brass and Iron without weight.

6. In employing our Gifts, our Faithfulness is measured and judged by our Endeavor, not by the Success. Isa. 49.4. I have labored in vain, and spent my strength for naught and in vain; yet surely my Judgment is with the Lord, and my Work is with my God. Though there be little Fruit and Effect in Men, yet it is not the less regarded and rewarded by God. We read of a Crown of Righteousness, 2 Tim. 4.8. and of a Crown of fruitfulness, Rev. 2.10. Be thou Faithful to the Death, and I will give • he a Crown of Life. 1 Thess. 2.19. What is our Hope, or Joy, or Crown of Rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?

Use. 1. Let this asswage the Envy and Trouble of the meanest. If thy Gifts be mean, thy Account will be so much the easier. Alas, it is no easy thing to stand in the Judgment. How much have others to account for!

2. To persuade those who have received greater Gifts than others, to do so much the more good with them. That which God will accept from others, he will not accept from you. You will be deeper in the state of Condemnation, if your Fruit be not proportionable. The Rich in this World must be rich in good Works. 1 Tim. 6.18. That they do good, that they be rich in good Works, ready to distribute, willing to communicate. Those that have more Helps than ordinary, should have the more Grace. He fenced it, and gathered out the Stones thereof, and planted it with the choicest Vine, &c. and looked that it should bring forth Grapes, Isa. 5.2. Heb. 6.7, 8. The Earth which drinketh in the Rain that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth Blessing from God. But that which beareth Thorns and Briars, is rejected, and is nigh unto Cursing, whose end is to be burned. So for them that have more Grace. Others have common Mercies, but you have the great and special Mercies; and should not you abound in Love and Holiness? You are made partakers of a Divine Nature, and therefore you should be somewhat more than ordinary Men. You have the Spirit, and will you not walk in the Spirit, and mortify the Flesh by it? Surely God expecteth more from you, for he hath given you more, and will do more for you. As there is a great difference between Heaven and Hell, so should there be between your Lives and theirs that shall perish forever.

SERMON I. ON MARK X.17.

A NY reigning Sin maketh us uncapable of Faith, and by consequence of Salvation; of which we have a notable Instance in the Conference that passed between Christ and a young Ruler of the Jews. The story begins in the words read: And when he was gone forth into the way, &c. The words give an Account of a Question put to Christ. And here,

(1.) The Time and Place when and where this Question was put to him, When he was gone forth into the way. In the tenth Verse we read he was in some private House, where the Pharisees did resort to him, and dispute with him about Divorce: And v. 13. They brought young Children to him, that he might bless them. Now when he had pleaded their Right, and laid his hands upon them, and blessed them, Matthew tells us, that he departed thence, Chap. 19.15. and by the way-side, as he was in his Journey to some other place, this Ruler comes to him. Thus doth our Lord find new Occasions of doing good; in the House, and by the Way-side: Acts 10.38. it is said, He went about doing good. The Life of Christ was a constant course of Service to God, and Bounty to men; he went about; and he went about doing good. This is the Time and Place when and where.

(2.) The next Circumstance is the Person by whom the Question was put, the Text saith only, There came one running to him. What this one was, we shall find by laying several Scriptures together. (1.) This One is said to be 〈 in non-Latin alphabet 〉 , a Young man, Math. 19.20. (2.) 〈 in non-Latin alphabet 〉 , a Rich man, v. 22. He had great Possessions. (3.) 〈 in non-Latin alphabet 〉 , a Ruler, Luk. 18.18. What is meant by that? Possibly one of the chief Pharisees, for they were called 〈 in non-Latin alphabet 〉 , Rulers, Luk. 14.1. or a Ruler of the Synagogue ; or as Grotius thinks, one of the Magistrates of his Town; or rather, the Head and Chief of his Family: The Honorable Families among the Jews had their Heads and Chiefs, whom they called their Rulers. Now such a Ruler, a young Man, an honorable Person, a Head and Chief of his Family, he comes to Christ, and puts this Question to him.

(3.) The Manner of his Address to Christ; it was Voluntary, He came, saith the Text, that is, of his own accord; it was Zealous and Earnest, he came running to him: It was Humble, he kneeled down to him : and besides, it was Civil and Respectful, he calls him Rabbi, and gives him the title of good, Good Master ; he comes with a kind Compellation, which shows his Reverence and Respect to Christ: This was the Manner of his Address.

(4.) The Question itself, which is weighty and serious, What shall I do to Inherit Eternal Life? Out of all these Circumstances take this Observation:

Doct. That men may go very far in a sense of Religion, and yet come short of True Grace.

I give it with respect to the Context. This young man is a pregnant Instance, he went far; for as this Text delivers his Character to us, you will find few his Equals, and the most part of the World left behind him. Here's a Young Man, a Rich man, a Noble man, that is troubled about Salvation, and seems to forget himself, and his Dignity; he comes running to Christ, kneels to him, and puts a serious Question; but yet he came short, the Context shows that, for when he heard of Christ's terms, he went away sorrowful.

To make good the Observation,

• 1. I shall show what was Commendable in this Young Man.
• 2. Where the defect and fault was; for here seems to be nothing but what is fair and plausible, he comes, and he comes kneeling to Christ, and says, Good Master! what shall I do that I may inherit eternal life.

I. There is something, yea much, commendable in him, and worthy of Imitation, and that will appear by considering,

• 1. The Question which he puts.
• 2. The Quality of the Person that propounded it.
• 3. The Manner how.

First, The Question asked, What shall I do that I may inherit Eternal Life? This for the substance of it, is a good Question, and very necessary for all to ask: Our Hearts would be in a much better frame than they are, if we did ask it more, and ask it oftener, O how shall we do to be saved?

(1.) It is not a Question about another Man, but himself. We read of an impertinent Question put by Peter to Christ, John 21.21. Lord what shall this man do? Many do not look inward, and are busy about the Concernments of others, but here it is not, What shall they do, or what shall others do? But Good Master! What is my Duty? what shall I do to be saved?

(2.) It is not a curious Question, or the Proposal of some intricate Doubt, and nice debate, Titus 3.9. Avoid foolish Questions: Curious Questions argue wantonness; they that are Heart whole will dispute and wrangle about unprofitable needless points, but neglect those that are most weighty and necessary; and it is a true Rule, Deficit in necessariis qui redundat in superfluis: Those that wholly give up themselves to vain janglings, neglect more necessary and profitable matters. But the Young Mans Question is not about curious Speculations, but a weighty point, What shall I do to be saved?

(3.) It is not about the Body, but the Soul: There are things necessary for the outward Man, and Questions of that Nature are too rise with us: What shall we eat, and what shall we drink, and what shall we put on? Mat. 6.25. All Men's care is about the Body, and these worldly Questions do most perplex their Hearts; How shall I be clothed and fed? But this Young Man's Question is not about any matter of the World, but the saving of his Soul: How shall I do to live forever with God?

(4.) About his Soul he doth not ask a frivolous or small thing, but a thing of the greatest moment in all Divinity, What shall I do that I may inherit eternal Life? A weighty matter, the weightiest of all others, Mat. 6.33. Seek first the Kingdom of God, and his Righteousness, Prov. 4.7. Wisdom is the principal thing, therefore get wisdom, and with all thy getting get understanding : And certainly such a Question as this discovers a good Spirit; (1.) That he was no Sadducee, for he enquires after Eternal Life, which they denied. The Young Man was one that did believe Heaven and Hell, and enquires after the way how to escape the one, and obtain the other. (2.) It discovers some Thoughtfulness about it. Many of Christ's own Disciples dreamt of an earthly Kingdom, they were ever putting Questions to Christ about it, Acts 1.6. Lord! wilt thou at this time restore again the Kingdom to Israel? But his thoughts were more upon the Kingdom of Heaven, than upon a Temporal reign which they fancied to themselves. (3.) It discovered that which was very sensible of the connection that is between the End and the Means, that something must be done in order to Eternal Life. There are some men that would have Heaven and Happiness, but are loath to be at the cost, Numb. 23.10. Let me die the death of the Righteous, and let my latter end be like nis; At oportuit sic vixisse ; but we must live so, if we would die so. It is presumptuous folly to hope for the End without the Means; there are Means leading to the End, which must be inquired after and regarded by us: Well then, so far the Pharisee is right, that without Holiness no man shall see the Lord. (4.) This Question so put, discovers that he was sensible that a slight thing would not serve the turn, not a little saying and outward Profession. This was not a vain and loose Person, but a moral Man, and one that had done much, yet What good thing must I do? (5.) This was the Errand and great thing that brought him to Christ, to find the way to Heaven and true Happiness. The Man was rich, but he saw that his happiness lay not in Riches, but in everlasting Salvation, and thereupon he goes to Christ to learn how he should do to obtain it. There were many which followed Christ upon other Accounts, some for his Miracles, he cured their Diseases, others for the Loaves, John. 6.26. but he comes to him about Eternal Life.

(5.) This Question was seriously put, he did not ask it in jest, but in the greatest earnest. When men are convinced, things now begin to be real, and seem other than formerly they did, they think, and speak, and talk like men in another World; Sin is another thing, they were wont to marvel what made men keep such a do about Sin: What great harm was it to take a little forbidden pleasure? That it was hard measure to be held so closely to Duty; but now they have other Thoughts, some are anxious, all are solicitous and careful, and enter into consultation about the means of Salvation. When the Corinthians were made sorry by Paul 's Letter, 2 Cor. 7.11. What carefulness it wrought in you.

In short, (that I may gather up all I have said) Necessary Questions are better than those which are nice and impertinent, and Practical Questions are better than Speculative, and Questions about Spiritual and Eternal things, are better than those that only concern Temporal; Questions about the Soul are better than those which concern the Body, as far as the Soul excels the Body, and Heaven excels the World; where was the fault of all this? I will show that by and by, only I mention now, there was a Leven of Legalism, he thought to Earn Heaven by his Doing, What good thing must I do? As Matthew repeats the Question, Mat. 19 16. Thus far we have the Character of the Man fair, he was one that comes about a very serious and momentous Question to Christ, a Question that should be more on our Heart.

Secondly, Let us consider the Person by whom it was put, by a Young Man, in the prime of his Age, by a rich Man in the fullness of his Wealth, by a Man of good Rank as well as a good Estate; by a Ruler, while he was in his Power and Empire.

(1.) We find him to be 〈 in non-Latin alphabet 〉 , a Young Man. Julius Pollux tells us, that 〈 in non-Latin alphabet 〉 is one that had not yet accomplished his fourth Septenary, that is not yet full twenty eight years of Age. Young Men are usually vain, and there is nothing they mind less than the Salvation of their Souls. If an old Man had put this question to Christ, it had been the less remarkable; it is time for them to think of another World, that have one foot already in the Grave, but this young Man comes to Christ to inquire after Eternal Life: O that other Young Men would imitate his Example, and go so far as he who yet fell short, as we shall see in the process of the Story. There is an ignorant and profane Conceit which possesseth many Men's minds, that it is not necessary for Young Men to study the Scriptures, or to trouble themselves much with thinking of Heaven and Life to come, because they are young, and strong, and lusty, and likely to live many years, therefore they think it is more proper for them to follow the World, and to mind the things of this Life, and let Old men alone to think of Heaven: But this is flat contrary to the Word of God, which requires us to Remember our Creator in the days of our Youth, Eccl. 12.1. He that gave all, deserves our best, that our first and flowery years should be consecrated to him, while the effects of his creating Bounty are most sensible upon us, Psal. 119.9. Wherewithall shall a young man cleanse his way? The World will say, What have Young Folks to do with so serious a work? when Old-age hath snow'd upon their heads, and the smart experience of more years in the World hath ripened them for so severe a Discipline, then it is time to think of Repenting, and of cleansing our Hearts from Sin, and providing for our Last End, and great Account: O No, God demands his right of the Young Man, that his Heart be seasoned betimes with Grace. In the Word of God we read of Josiah, a young King, of Phineas, a young Priest, of Daniel a young Prophet, and Timothy a young Evangelist: O that Young Men would apply their Hearts to Religion, and make progress therein.

First, Consider how convenient and Reasonable it is, that God should have our First and Best. The Flower and best of our Days is due to God, who is the best of Beings. Under the Law, the First fruits were God's, the Sacrifices were all offered Young, and in their Strength. Lev. 2.14. If thou offer a Meat-Offering of the First-fruits unto the Lord, thou shalt offer the Meat-Offering of the First-fruits, green Ears of Corn dried by the Fire. They were not to stay till they were ripened; God will not be kept out of his Portion: When Wit is dulled, Ears heavy, Body weak, Affections spent, is this a fit Sacrifice for God? In respect of Eternal Life which we look for, we should begin betimes to lay a Foundation. If a man has a great way to go, it is good rising early in the Morning; Many set out too late, never any too soon. And for the Conveniency of it; Young men are most capable of doing God Service, they are best able to take pains in the Service of God, and working out their own Salvation; they are fittest in regard of strength of Body and Mind, the Faculties of their Souls are most vigorous, and the Members of their Bodies most active, they have quick Wits, much Firmness of Memory, and strength of Affection. It is not fit to lay the greatest Load on the weakest Horse; the weak Shoulders of Old men, are not fit for the Burden of Religion.

Secondly, Consider how Necessary it is, because the Lusts of Youth being boiling Hot, need the Correction of a more severe Discipline. Young men are inclined to Liberty and Carnal Pleasures, and are more apt to be led aside from the right way by the motions of the Flesh, and are self-willed and head-strong in their Passions; therefore they need look after the World to come, and to exercise themselves in Holiness more than others do. As the boiling Pot sendeth up most Scum, so in the fervours of Youth there are the strongest Inclinations to Intemperance and Uncleanness. Who so eager in Desires, so bold in Enterprizes, so confident and presumptuous as they? Therefore they ought to be most heedful, watchful, and seriously Religious, lest they be caught in the Devils Snares. We read of Youthfull lusts, 2 Tim. 2.22. Flee also Youthful lusts. Therefore Youth had need to be seasoned with the Doctrine of the Scriptures. 2 Tim. 3.15. And that from a Child thou hast known the Holy Scriptures, which are able to make thee wise unto Salvation, through Faith which is in Christ Jesus. The heat and violence of their Lusts is broken with a care of the World to come.

Thirdly, Consider the Profit of it.

1. The Work is more Easie, the sooner it is taken in hand; whereas the longer it is delayed, the more difficult: Sin groweth stronger by Custom, and more rooted: Ier. 13.27. I have seen thy Adulteries and thy Neighings, the lewdness of thy Whoredoms, and thine Abominations on the Hills in the Fields: Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be? There is not such another Tyrant in the World as Sin, by every Act it gathereth Strength. A Twig is easily bowed, but when it groweth into a Tree, it is not moved. The man that was possessed of a Devil from his Childhood, how hardly was he cured? Mar. 9.21. When the Disease groweth Inveterate, Medicines do little good. If you would know what you should do to inherit Eternal Life, learn it Young, and then the way of the Lord will be strength to you. Lam. 3.27. It is good for a man that he bear the yoke in his Youth.

2. You hereby provide for the Comfort of Old Age. If you serve God in your good days, he will help you the better over those evil days wherein there is no Pleasure. Isa. 46.3, 4. Hearken unto me, O house of Jacob, and all that remain of the House of Israel, which are born by me from the Belly, which are carried from the Womb. And even to your Old Age I am He, and even to hoar hairs I will carry you. It will be then no grief of Heart to you when Old, that you were acquainted with God Young. Whereas on the other side, the Vanities of Youth will be the Burden of Age.

3. Our great Work that must be once done, is put out of hazard, when we think of Heaven seriously while we are Young. Most defer this main care out of hope of long Life: The Young as well as Old may die; the far smaller part of Mankind arrive to Old Age: Life is most uncertain, and such a weighty Business as this should not be left at Peradventures. Nadab and Abih • were taken away young, and in their Sins: The Bears out of the Forest devoured the Children that mocked the Prophet. Therefore the danger being so great, you should make sure of escape from Hell, and of a Title to Heaven betimes. When Children come to the full use of their Reason, they stand on their own Bottom, whereas before they are reckoned to their Parents; and then woe to them if God crop them off in their Flower, and they die in their Sins when they are upon their own personal account. All this is spoken, to show that younger as well as elder Persons should inquire after Eternal Life.

(2.) This Man was 〈 in non-Latin alphabet 〉 , a Rich Man, one who had great possessions. Rich Men usually quench their Reason in Sensuality, and wallow in all manner of carnal Delights, but cast off all thoughts of Eternity: But this Man, though he had enough to live happily in the present World, yet he thinks of the World to come. O that all you that are rich in this World would go and do likewise! Usually Men, when they are well at ease, look no further. This is a Question rarely moved by men of that sort, What shall they do to be saved? They think Heaven is a fit Notion to entertain the Fancies of the poor and Afflicted withal; a pleasant Thought wherewith to comfort and relieve their Sorrows: but this Rich Man, though he had great possessions, yet he hath his trouble upon him about his Salvation. It is true in general, of all men there will be but few saved, and among the Rich, but few of those few; 1 Cor. 1.26. Not many wise men after the flesh, not many mighty, not many noble, are called. Usually where is Religion more bitterly scoffed at, and vilified, than among the rich and full-fed Worldlings? They throng their Hearts with Pleasures, and make it their business to run from one carnal Contentment to another, as if they would verify that Fools saying, Luke 12.19. Soul, take thine ease, eat, drink, and be merry: All their Time is spent in sporting, eating, drinking, dressing and undressing; this is the business and Entertainment of their Lives. O when shall we hear one savoury word from these concerning Eternity, and the Life to come? But surely it is their Duty, as well as of poorer Men, to seek an Interest in Heaven, and in the World to come, if indeed there be such a thing, as Scripture and Reason, and Conscience will tell us that there is. Certainly we shall not always tarry here, and there will a time come when it will be of no profit to us, that we have lived more plentifully than others, unless we have made provision for a better Life. Rich Men are wont to Command others, and we must Command them, whose Office it is to come to them in a greater Name: What to do? 1 Tim. 6.17. Charge them that are rich in this World, that they be not high-minded, nor trust in uncertain riches: Charge them that they do not scornfully refuse the Gospel, and think to bear it out with their Wealth and Greatness, so I interpret trusting in uncertain Riches: There will a time come, when they shall stand on the same Level with the poor, therefore let it be their great business to get in with God, and to be useful in their places; to sow to the Spirit rather than to the Flesh, that they may be sure of a good Estate in the World to come, and take hold of Eternal Life. This Rich man was not satisfied with his Estate, he comes with this Question, What shall I do that I may inherit Eternal Life?

(3.) He was 〈 in non-Latin alphabet 〉 , a Ruler, not a vulgar and obscure Plebeian, but a Man of Eminency and Authority, a Nobleman (to speak in the English Language ) or the chief of his Family. Men of this Rank are usually either seeking how they may raise their Name and Estate in the World by the favor of Princes, aiming to be built up every day a Story higher, with new Additions of Honor and Title; this is their great business: It little entereth into their Thoughts to have their Names written in the Book of Life; or else abusing their Power and Greatness, by opposing Christ, his Interests, Servants and Kingdom; and therefore the Psalmist saith, Be wise now therefore, O ye Kings! be instructed ye Judges of the Earth, Psal. 2.10. Most men have stumbled upon the Corner-stone, and taken no warning by those that have been broken in pieces before them: Or else they are such as are afraid and ashamed to be reckoned among the Followers of a despised Christ, as that which would lessen their Grandeur, and make them of no Reputation among Men of their Rank and Quality; that they should be taken notice of, if they favor Religion, and the things of God, John 7.48. Have any of the Rulers, or the Pharisees believed on him? That is in the Jewish Dialect, have any of the Nobles and Chiefs? But this Man, though a Ruler, he comes with his Case of Conscience to Christ, and he comes openly, What shall I do that I may inherit Eternal Life? We have seen his Question, and found it to be serious and momentous, such as becomes us all to make; and we have considered his Person.

Thirdly, Here is the Manner of his Address, and thence you may observe,

(1.) The Voluntariness of it: He came not called by others, but he came of himself; not driven by Afflictions, or by any bodily or outward Necessity, but came to Christ. Many of Christ's own Disciples, and menial Servants came not so; Peter came not till Andrew brought him, yea the other Apostles were all called. Here we read of no Calling, no inviting, but he came of his own accord, and that not upon the Impulsion, or urging of any Bodily Necessity. Many came to Christ, but thanks to their Calamities and Necessities that drove them; they were Blind, and Lame, or possessed with Devils, or had their Sick to cure, but this Man comes without any Collateral respect, nothing but a desire of satisfaction to his Grand Scruples, What shall I do to obtain Eternal Life? This brings him to Christ.

(2.) The Earnestness and Fervour of his coming, He came running. This Noble-man seemed to forget and neglect the dignity of his Condition; he doth not walk in state, but when Christ was gone out of the house where he was before, lest he should miss of him, he runs after him; this shows his zeal and forwardness to meet with Christ, and to put this Question to him. He had an earnest desire to confer with Christ, and is not ashamed even then to run after him when Christ was a despised Person. When David danced before the Ark, and Michal scoffed at him, as if it argued Lightness, 2 Sam. 6.16. he said, If this be to be vile, I will be more vile: It was disgraceful in that Age for this Ruler to come to Christ, much more to run after him. Nicodemus, a Man of his Rank was convinced, yet he durst not publicly own Christ, but came to him by Night, so as least to be taken notice of; but this Man runs after him in the Highway, and sets all other respects aside, that he might seek a Salve for the Sore which run upon him; so great and earnest was his desire to have his Conscience satisfied, What must I do to inherit Eternal Life?

(3.) Consider his Humility and Reverence to Christ, He kneeled to him, in token of civil Honor and Reverence to him, as an eminent Prophet and Teacher; he was not persuaded, as we that profess ourselves Christians are, of the God-head of Christ, only he took him for some great Prophet, and a Man of God, therefore he cometh and tendereth his Petition kneeling. One would think all this Respect, and fair meaning might be without any fault, and that he had a very good Heart; a man that should come, and run, and kneel to Christ, and beg him to answer this Question.

(4.) There is his Compellation, Good Master: He came not treacherously to entrap Christ, as the Lawyer that asked the same Question, but not with the same intent; Luke 10.25. Behold a certain Lawyer stood up, and tempted him, saying, Master! what shall I do to inherit Eternal Life? This Man came not to tempt Christ, but to learn of him, out of a good Intention and Purpose, and with a Mind and Affection in some degree sincere. The Man had some good Qualities, for it is said, Jesus loved him ; he had moral Sincerity, for he did not dissemble; but he came not with a supernatural Sincerity, for there was a reservation in his Heart, as appears by the sequel; his Resolution to follow Christ was not absolute, though he esteems him, and makes fair offers to him. We have seen the first part, namely, what was commendable; a Young man, a Rich man, a Noble-man; he comes with such Earnestness, with such a Question to Christ, with such a Desire to be satisfied, with an Intention sincere.

II. But where was his Defect? By all that hath been said, a Man would think that all this while I have been describing some rare Saint. Such is his Zeal and Forwardness after spiritual and heavenly Knowledge, and such is our Coldness, and Carelessness about everlasting Concernments, that we should easily think, surely this is enough, and wonder God should require anything more, and to go further than this Man.

(1.) His Fault was, that he asked in the Pharisees sense, What good thing he should do ▪ That will appear by Christ's Answer in the process of the Story. If the Question had been only, By what Means must I be saved? Or, What is the way to Heaven? Christ would have answered him as the Apostles did in a like case, Acts 16.31. Believe on the Lord Jesus Christ, and thou shalt be saved. If the Question had been put to him in a broken-hearted Manner, and by one that was sensible of his Misery and Inability, and had come to Christ and said, What shall I do? He would have taught him. Now the Pharisees Error was double: He thought that men might be saved by their own Works, and that those Works were in their own Power: He thought of nothing else but of being saved by the Merit of his own Works, that those were full out weight with God, and did deserve Eternal Life; as the Jews elsewhere, Rom. 9.31, 32. Israel which followed after the law of righteousness hath not attained to the law of righteousness. Wherefore? because they sought it not by Faith, but as it were by the works of the law. They were ignorant of the Law, and of themselves; ignorant of the Law, and therefore sought Justification by the Works of the Law, and not by Faith; and ignorant of themselves, and therefore presumed of their own Strength, as if they were able to do whatever good was prescribed to them. As the Jews said to Christ, John 6.28. What shall we do that we might work the works of God? They were confident of their own Merit and Strength. Here was his Fault, that he was (as other Jews were) both Ignorant of the Law, and Ignorant of himself: Of the Law, that there is no standing before God by that Covenant; and of himself, that he had full strength to perform it. Men by Nature retain so deep an Impression of the Covenant of Works, and are Ignorant of the Perfection of the Law, and their own Impotency, that they know no way of attaining Eternal Life, but by their own Works, and doubt not but they shall do well enough; if Christ will tell them their Duty, they will do it. In short, this young man was conceited of a Righteousness as in himself, and from himself, and if Christ had answered him according to that humor, he had done no more good upon him, than if a Physician should say to a lame man. Run and you shall be cured. And therefore Christ's Business was to bring him to a Brokenness of Heart by the Knowledge of the Law, of himself, and his own weakness, as you shall see afterwards.

(2.) His next Fault was, his Love of Riches and worldly things, which is a dangerous Obstruction, and a Let to Salvation. Fair Intentions and good Offers profit not, where any one thing is loved more than God; where the World is not overcome, and the fleshly Mind and Interest is not mortified: For we must not confine it only to Riches, but Pleasure, and Honor, or any such thing. For when Christ had taught them that he was Lord and Sovereign, and could give Laws, he gives him a Law to try him, Sell what thou hast, and give to the Poor, and come take up the Cross, and follow me; he went away sorrowful. Unless, every Affection and Interest of ours be laid at the feet of Christ, we are not thoroughly converted to him. From this Story consider: Whoever believes, must determine, God is his chiefest Good, and Jesus Christ is the only way to God; there must be an intention of God as the last End, and a choice of Christ as the only Means; there must be Brokenness of Heart, a renouncing the World, and an entire dependence on Christ, as the only Savior to bring us to God.

VSE. This may humble us, that we go not so far, and to caution us, that we do not rest here.

First. To humble us▪ Alas! most men go not so far as this young rich man, that comes thus seriously to Christ, about a Question of Eternal Life: It is a saying of Athanasius, Vtinam omnes essent Hypocritae: Would to God all men would go so far as Hypocrites: He means it not as to Dissimulation, but partial Obedience. It were a blessed thing for the World, if all men went so far as this Young man; so as,

(1.) To have their Thoughts taken up about Eternal Life. The most part of the World never consider whence they are, nor whither they go, nor what shall become of them to all Eternity. We busy our Thoughts about our Temporal Interests, and are carking how we may live in the World, and maintain ourselves, but never take care how we shall live forever. If you go from house to house, you will find this Question very rare, What shall I do to obtain Eternal Life? Go up and down among People everywhere, and you meet with no such Language as this; go to Young and Old, Poor and Rich, Great and Small: We have many thoughts in us how to dispose of our present Affairs, but few think of the World to come. Should a man's thoughts be taken up about furnishing his Inn, where he tarries but a Night, and neglect his Home? Thus we busy ourselves about the Affairs of this Life, when tomorrow we must be gone, and mind not the World to come, where we must abide for Ever; not once a Year doth such a thought run in our Minds, we never ask or speak about it, nor will we suffer any to do so, so far are we from being diligent and Earnest to get it resolved: This is the least part of our care.

(2.) To be sensible it is no slight matter to have an Interest in the World to come. Most men think they shall do well enough for Heaven, a small matter will serve the turn for that, and there needs not such great solicitude about it. This was a moral man, no debauched Person, yet he is troubled, and makes enquiry after Eternal Life. Many think a slight saying God have Mercy upon me, or a little overly trust upon the Mercy of God will serve the turn.

(3.) To have such a sense as to choose fit Means. He had heard the Pharisees long, but was not satisfied; their Doctrine was cold, without any spirit and life; and their Zeal was all for Externals, and Bodily Exercise, that was of little Profit: Eternal Life was a thing sparingly spoken of by them, but more plentifully by Christ; therefore he goes not to the Scribes and Pharisees, and chief Priests, who arrogated to themselves the Knowledge of Mysteries. Many heap up Teachers to please their own Lusts.

(4.) To be so concerned, as to be Earnest in the Means. This man ran after Christ, when he missed him in the house, and they will not come to the Congregations of the Faithful where this great Question is discussed, What they shall do to inherit Eternal Life? Eccl. 5.1. Be more ready to hear, than to give the sacrifice of Fools: And James 1.19. Be swift to hear ; but we are cold, slack and negligent. Many are even ready to thrust the Means from them, and say unto God, Depart from us, for we desire not the Knowledge of thy ways, Job 21.14. Those Means that should do them good, are tedious and irksome; therefore this should humble us that we go not so far as this Pharisee.

Secondly, To Caution us: do not rest in a Common work :

(1.) In a desire of Heaven as your only Happiness. Alas, this is a Common thing both to Regenerate and Unregenerate, Io • . 6.34. Lord! evermore give us of this Bread: Is any Man such an Enemy to himself as not to wish it? Numb. 23.10. Let me die the death of the Righteous, and let my latter end he like his. A Natural Man may discern that true Happiness lies not in outward things, but in Eternal Life, as this Man did, and accordingly may have a desire as he had.

(2.) Do not rest barely in a Desire that moveth us to the use of some means, unless it bring us to a perfect Resignation to God. This Man had a good mind to Heaven, he cheapens it, but is not willing to go thorough with the price. Many have good Desires and Intentions, but will not sell all for the Pearl of price, Matth. 13.44. They will not come up to Christ's terms, namely, to lay every Affection and Lust at Christ's feet, and wholly resign themselves to be guided by him in his own way to Happiness; and so they may go to Hell notwithstanding all their Desires.

(3.) If we would not rest in a Common work, then two things we must take care of, which are opposite to the double defect of this Young Man: Brokenness of Heart, and unbounded Resignation of ourselves to the Will of God; bring yourselves to that, and the thing is done. (1.) Brokenness of Heart ; this Young Man hath a great Opinion and Conceit of his own Righteousness: Being full of his own Righteousness, he came to be approved by Christ rather than be directed. Here lay his great Fault, he enquires the way to Heaven, but yet believes himself to be in the way already, yea far gone in that way; holy in his own estimation; therefore you must cherish an humble sense of your own nothingness, for Christ bid him do that. (2.) Resignation of yourselves to God's Will. Have a care of the Love of Riches, or any Carnal Affection. If you be wedded to any Temporal thing, it will be your bane, and destroy all Religion, and make you go away sorrowful after many fair offers, and many good meanings. It is difficult for the Rich, but even the Poor have their difficulties too: He that starves as well as he that surfeits, hath his difficulties in the way to Heaven. Every Man hath a tender part of Soul, some carnal Affection that he doth allow, reserve, and is loath should be touched; therefore, till there be an unbounded resignation, and we fully throw ourselves at Christ's feet, it is impossible ever we should come to the Kingdom of Heaven. The Soul is never right with God, whilst we stand hagling and dodging with God; no, give up yourselves to him without Reservation, to be guided and ordered by him at his Will and Pleasure, as Acts 9.6. Lord! what wilt thou have me to do? They that are sincere, do not dispense with themselves in anything, and say, Thus far they will go, and the Lord be merciful to me in this! But they absolutely follow Christ: see Luke 9.59. to the end. Herod did many things, this Young Man had a forwardness and urgent desire. Thus it is with many, Heaven must fall into our Lap, or we will have none of it; if it put us to pains or cost, it is too dear a Bargain for us to deal withal; we snuff at God's terms as troublesome, and fling off. No, we should be glad to accept of Mercy on any terms, and take Heaven at God's price.

1. This unbounded Resolution must be seriously made, Luke 14.26. If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren and Sisters, yea, and his own life also, he cannot be my Disciple: Mar. 13.45, 46. The Kingdom of Heaven is like unto a Merchant-man seeking goodly pearls, who when he had found one pearl of great price, he went and sold all that he had, and bought it.

2. It must be faithfully performed. You must not only renounce, but overcome, when it cometh to trial, subdue your Lusts, run all hazards for Christ; thwart Affections, slight Disgraces, Nick-Names, and Scorns, and lay all down, nay Life itself at Christ's feet, Mar. 19.27, 28, 29. Then answered Peter, and said unto him, Behold, we have forsaken all, and followed thee, what shall we have therefore? And Jesus said unto them, Verily I say unto you, that ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel. And everyone that hath forsaken houses, or Brethren, or Sisters, or Father, or Mother, or Wife or Children, or Lands for my Names sake, shall receive an hundred fold, and shall inherit Everlasting Life. We must pluck out a right Eye, and cut off a right Hand, Matth. 5.29, 30. Many will perform such duties as cross not any strong bent of their Lusts, they will forbear some Sins that are not so rooted in their Natures, nor grown strong by Custom, nor are set on by any forcible Temptation, but fail in other things of greater moment, or more nearly concerning them.

There are four Points of great weight and moment, which should ever be remembered by them that would make out their Gospel-Qualification, or New-Covenant-Plea of Sincerity.

1. That any allowed evil Habit of Soul, or reigning Sin is inconsistent with that Faith that worketh by Love, and only maketh us capable of the great Privileges of the Gospel. That appeareth by the Nature of Conversion, which lieth in three things, a turning from the Creature to God, from Self to Christ, from Sin to Holiness. John. 5.44. How can ye believe, that receive honor one of another, and seek not the honor that cometh from God only? 1 John 2.15. Love not the world, neither the things that are in the world, if any man love the world, the love of the Father is not in him. Mat. 6.24. No Man can serve two Masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other; Ye cannot serve God and Mammon. James 4.4. Ye Adulterers and Adulteresses! know ye not that the friendship of the World is enmity with God? whosoever therefore will be a Friend of the World is the Enemy of God.

2. That the usual bait of reigning Sin is the World. The great difficulty of Salvation lies in a Mans addictedness to worldly Things, or Temporal satisfactions; when these are highest in our Esteem, or dearest to our Hearts, it weakeneth God's Interest and our care of Salvation, and our sense of the World to come, 2 Cor. 4.4. In whom the God of this World hath blinded the minds of them which believe not. 2 Pet: 1.9. He that la •• eth these things is blind, and cannot see afar off: Phil. 3.19. Whose end is destruction, whose God is their Belly, and whose glory is in their shame, who mind earthly things. The World taketh us off from the serious pursuit of Heaven, Luk. 10.41, 42. Martha! Martha! thou art careful, and troubled about many things; but one thing is needful: and makes us shrink at Trials, 2 Tim. 4.10. Demas hath forsaken us, having loved this present World.

3. That our Inclination to worldly things is various, according to the Temper and Constitution of Men. As the Channel is cast so the River runs, Isa. 53.6. We have turned everyone in his own way: Some are carried away by Pride, some by vain Glory, some by Sensuality, some by Worldliness. Uprightness and Sincerity lies in observing the tender part of the Soul, and preserving ourselves from that Sin which is most natural to us, Psal. 18.23. I was also upright before him, and I kept myself from mine Iniquity.

4. That many times when pretences are fair, there is a secret reserve in our Hearts. The Devil seeketh to deceive Men with a superficial Change, and half Reformation, and moveth them to take on the Profession of Religion, and yet secure their Fleshly and Worldly Interest. The most dangerous Cheat of our Souls, is by halving it between God and Mammon, Mat. 6.24. No man can serve two Masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other: Ye cannot serve God and Mammon : When we are not so mortified as to subject ourselves entirely to Christ's direction upon the hopes of Eternal Life, or the Happiness of the World to come, and to part with all things in the World, when it is necessary so to do, or else we must part with this Salvation. Many think they are not Worldly, because they have some thoughts of Heaven, and do something for it in seeking after it; but the business is, whether you seek it in the first place, and make it your principal End and Scope, to which all other things are subordinated and referred? whether you can forsake all rather than miss Heaven? Jesus Christ, though he prized good beginnings, and would not discourage any, yet admitteth none to the Privileges of Grace, that are but half converted, whose Hearts are in secret League with the World, though they seem to be affected with the offers of Eternal Life.

SERMON II. ON MARK X.18.

W E have seen the Young Man's Question, here is Christ's Answer, in which observe two things:

• 1. His Expostulation with him, Why callest thou me Good?
• 2. His Instruction of him, There is none Good but one, that is God.

First, For the Expostulation, Why callest thou me Good? He doth not simply blame him for giving this Title to him, but argueth with him about it:

(1.) To show that he loves no Complements or fair words, which proceed not from sound Faith and Love to him. Christ saw that he was ignorant of his Divine Authority, and foresaw that he would not take his Counsel, and therefore expostulates with him, Why callest thou me Good? As elsewhere, Luke 6.46. Why call you me Lord, Lord, and do not the things which I say? Cui res nomini subjecta negatur, is nomine illuditur ; It is a mockery to give Titles to any one, when we do not answer it with suitable endeavors: As those that gave Christ honorable Titles, Hail! King of the Jews! but buffeted him, and spit upon him, and so here, Why callest thou me good?

(2.) He takes occasion to draw him from his Error of conceiving him as a mere Man ; the Attribute of Good belongeth truly and properly to none but God. Now saith Christ, Is that thy meaning to acknowledge me for such? Our Lord was now about to try his Obedience by a special Precept, and therefore it was first necessary that he should be apprehended and acknowledged as God, and Law-giver to the Souls of Men. Meer moral Goodness could not qualify him for that; Christ will be known to be God by those that come to him, or else they cannot worship him aright.

(3.) Our Lord would teach us by his own Example to cast all the Honor we receive upon God: We may own Goodness in Creatures, but not to the wrong of God, at least all must be acknowledged to be transferred by him, and we may be faithful to the Supreme Giver. This is a Common Sin, that when God doth any good by the Creatures, the minds of Men stick in the Creatures, and never look up to God, and from thence came Idolatry first into the World. Therefore to cure this Evil, when we receive any Praise and Commendation, we should refer it to the Father of Lights, from whom cometh every good and perfect gift, James 1.17. The Apostles, that did not set up a Trade for themselves, but went abroad as Factors for Christ, were very jealous of usurping Divine Honor. When Peter had made a Lame Man walk, Acts 3.12. Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? He was loath that the Glory of God should be hidden: So Acts 14.14, 15. When the men of Lystra would have worshipped them, they rent their Cloaths, and ran in among the People, crying out, and saying, Sirs! why do you these things? we also are men of like Passions with you.