Sermons Volume 2

SERMON XII.

T His is the second part of the Parable. We have heard of the Masters Distribution, now we shall hear of the Servants Negotiation ; how they employed the Talents received. There was a disparity and inequality in the Distribution, so in the Negotiation: Two of the Servants used their Talents well, the third traded not at all, but went and digged in the Earth, and hid his Lord's Money. Among them that used their Talents well, there was a difference, but still with proportion to what they had received. He that had received five Talents, made them other five: And he also that had received two, gained other two.

Doct. I. That those that have received Talents, must trade with them for God's Glory, and the Salvation of their own Souls, and the good of others.

Doct. II. In Trading, our Returns must carry proportion with our Receipts.

Doct. III. Among those that have received Talents, all are not faithful; for one hid his Lord's Money.

For the first Point,

Doct. I. That those that have received Talents must trade with them for God's glory, and the Salvation of their own Souls, and the good of others.

I shall first explain the Point, and then prove it.

First, For the Explication or Illustration, I will inquire,

• 1. What things are to be be accounted Talents?
• 2. What it is to trade with them?
• 3. To whom the gain and Increase redoundeth?

First, What are these Talents? In the general, all the things God hath instrusted us with, or anything that may help to promote the glory of God; Reason, Health, Strength, Time, Parts, Interests, Power, Authority, Wealth, the Mercies of his Providence, Afflictions, Ordinances, Means of Grace; yea Grace itself. All these are vouchsafed to us freely by God, and may be improved for his glory. There is none of us but have had many advantages and opportunities put into our hands, of glorifying God, and promoting our own and others Salvation. Of all it may be said, Prov. 17.16. Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to use it. Reason and Parts are a Price put into your hands, so is Time and Strength, so are Riches and Power, so are Ordinances and Providences, and indeed all the Blessings of this life. God must be gainer, and also yourselves. In a spiritual sense he must have a share in your Time, Strength, Wealth and Power; and you must gain by every Ordinance and every Providence something whereby you may be more fitted to glorify his name, and to do good in your generation. But more particularly, Talents may be referred to two Heads, dona sanctificantia, and administrantia ; Graces, helps, and saving Gifts.

(1.) Dona sanctificantia, Sanctifying Gifts, or the Graces of the Spirit; these are highest, and are called the true Riches, Luk. 16.11. If therefore ye have not been faithful in the unrighteous Mammon, who shall 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 common Gifts, before he trusts them with Grace. When we suspect that a Vessel is leaky, we try it first with Water, before we fill it with Wine. God expecteth more honor from New Creatures, than he doth from all the World besides; that they should do more good in their places: Partly, because they have new obligations by Redemption, 1 Cor. 6.20. You are bought with a price, therefore glorify God in your Bodies and Souls which are God's. You are twice bound, and a double Obligation will infer a double Condemnation, if we answer it not. And Partly, because by Regeneration they have new dispositions, they are more fitted to glorify God, and do good to others, Eph. 1.12. That we should be to the praise of his Glory. Their 〈 in non-Latin alphabet 〉 , their New-being fitteth them to honor God. They serve mainly for this very use, and therefore this Duty of trading for God, lieth first and most upon them: Wherefore hath God created them a-new in Christ Jesus, but to glorify his name, and admire his Grace, and live answerable to his Love, and to bring him into request among all about them? Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. They that are eminent for the profession of Godliness, and are set as lights in the World, or a City upon an Hill, these should bring much Honor to God, and provoke others to do so; as the Stars which are the shining part of Heaven, draw eyes after them, if they should be eclipsed, they set the World a wondering: so should they shine as lights in the midst of a crooked, Generation, Phil. 2.15. or as the Star that shined at Christ's Birth conducted the Wise men to him; so should they by their Profession and practice lead others to Christ.

(2.) Dona Administrantia, Subservient Helps: Now these are of several sorts.

First, Either Gifts of Nature, both of the Mind, and of the Body. Of the Mind, as promptness of Wit, clearness of the Understanding, soundness of Judgment, or solid Wisdom; all these were given you of God, and he expects an Improvement of these for his Glory; that every man should be what he is for his Creator. 'Twas a good saying of Epictetus in Arian; Si essem Lucinia, &c. If I were a Nightingale, I would sing as a Nightingale: Si essem Alauda, &c. If I were a Lark, I would piere as a Lark; but now I am a Man I will glorify God as a Man: But alas how often do men of the best endowments miscarry? Isa. 47.10. For thou hast trusted in thy wickedness, thou hast said, None seeth me. Thy wisdom and thy knowledge it hath perverted thee; and thou hast said in thine Heart, I am, and none besides me. Satan made use of the Serpent, who was the subtilest of Beasts of the Field, Gen. 3.1. The Devil loveth to go to work with the sharpest Tools. God hath given great Abilities to some above others, to enable them for his Service: Now the Devil to despite God the more, turneth his own Weapons against himself. But it should not be so: We should remember that we have nothing but what we have received, and who maketh us to differ? 1 Cor. 4.7. So of the Body, as Health and Strength. Surely these Bona Corporis are Talents. God fitteth every man for the work wherein he will be honored by him, Gal. 1.15. Separated from his Mothers Womb, with a Body fit to endure travel and hardship. Strength 'tis not to be wasted in sin and vanity, but employed for God: It is better it should be worn out with labors, than eaten out with rust.

Secondly, Outward Interests, such as Wealth, Honor and Power; these are comfortable to the Animal life, and lay an Obligation upon us, and also they give us many advantages of doing good, which should always be taken hold of, and used by us; as the greater Veins abound with blood to supply the less. Prov. 3.9. Honor the Lord with thy substance, and the first-fruits of all thy increase. Though many never forget God more than when he hath blessed them; it is their duty to make some improvement of this Talent also, Eccl. 7.11. Wisdom with an Inheritance is good: 'It is good of itself alone, but 'tis better, more useful and beneficial to ourselves and others, when God giveth us with the blessings of this life, Wisdom. Wealth is an excellent instrument whereby a man is enabled to do much good, and is an help to Piety and Charity: Poor men are not heeded and regarded. So Honor and great Place is an opportunity whereby Grace may put forth itself with greater advantage, Neh. 1.11. The Lord show me favor in the sight of this man: For I was the Kings Cup-bearer. He mentions his Relation, as having made an advantage of it.

Thirdly, The Providences we are exercised withal, whether Mercies or Afflictions, we are to give an account of them. Mercies and Comforts vouchsafed to us by God. 'It is a naughty heart that would enjoy anything apart from God, and looketh to his own personal contentment more than God's Glory, Joel 2.14. In a great famine they desire plenty, that there may be a Meat-offering and a Drink-offering for the Lord. So for Afflictions ; God expecteth some improvement of them. There is mercy in it, that God will put us under his Discipline, Job 7.18. What is man that thou shouldest visit him every morning, and try him every moment? and we must account for our afflictions: Amos 4.2, 3. God reckoneth up our Chastisements.

Fourthly, Ordinances and instituted helps ; they come under a fourfold Notion: Duties, Privileges, Means, Talents. As Duties enjoined. so they are part of our homage due to God: 'It is not a matter arbitrary; there is a tie upon our Consciences to keep us to the due observance of them: As Privileges, Hos. 8.12. I have written to them the great things of my Law. This keepeth us from weariness, that we may not consider them as a burthensome task: They are a great Privilege, dearly bought: 'It is by the blood of Jesus that we draw near to God. As Means, for our growth and improvement; that notion is necessary, that we may not rest in the work wrought, but look after the Grace dispensed thereby. There is much difference in doing things as a Task, and using them as a Means; Means are for some end. As Talents, for which we must give an account, which will quicken us to more earnest diligence in the improvement of them. Some do not look upon them as Duties, and so neglect them; others not as Privileges, and so are not so cheerful in the use of them; others not as Means, and so rest in the work wrought; others not as Talents, and so are indifferent whether they get good by them yea or no.

Secondly, What is it to trade with them? It implieth,

• 1. A Conscionable use of all our Gifts.
• 2. A Diligent Improvement of them to the ends for which they were intended.

(1.) That we should use them well and holily; our Graces well, our Parts well, our Estates well: Our Gifts and Graces are not for Pride and Ostentation. Open my lips that my mouth may show forth thy praise, not my own, saith holy David. The Service of Hell must not be maintained with the Contributions of Heaven; neither must we seek God's approbation to the setting up of our own glory, Phil. 1.15. Some preached the Gospel out of strife and envy. Unmortified Corruption will make a man's most excellent Gifts subservient to his basest Lusts, though exercised in the choicest Duties of Prayer and Preaching. Applause, Vain-glory, and such like carnal motions and ends, may set some men on work, and make them prostitute the service of Christ to their own Lusts. This is not to trade as Factours for God, but to set up for ourselves. So for Estate ; to spend it in pomp and vanity. 'tis sowing to the flesh, Gal. 6.8. To spend our Wit, Time and Strength upon the service of our fleshly Lusts, or to make our Body a Strainer for meat and drink, or a Chanel for Lust to run thorough; to be all for present profit, pleasure and Preferment; this is instead of trading with Talents, to use them to God's dishonor.

(2.) That we should be laborious according to our Gifts and opportunities. As a Servant is sent abroad to spy all advantages of gain for his Master, so we are sent into the World to take all occasions of doing good, 1 Cor. 15.58. Always abounding in the work of the Lord. Ministers are to watch for Souls, and Magistrates are to watch for good, and private Christians to be careful to maintain good Works. To do a little good by the bye, will not be accepted; we must be hard at work for God.

Thirdly, To whom the Gain and Increase redoundeth? In a Moral consideration there are three Beings, God, Neighbor, and Self: Accordingly we are appointed to work for three Ends, the Glory of God, the Salvation of our own Souls, and the good of others: And as we promote either of these Ends, we are said to gain and increase our Talents.

1. The glory of God must be regarded in the first place, or, which is always concerned with it, the Advancement of the Kingdom of Christ, and his Interest in the world. For all the Gifts that we have received, are for the Masters use: Though God cannot be enriched by anything that we can do, yet he counteth it an Increase, if we study to bring him into request, or to advance the Kingdom of his Son. Therefore this must be our supreme End in all things; 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God: If in eating and drinking, and the use of our ordinary Comforts, much more in the supreme and Important Actions of our Lives, such as we would make a Business of: God must be specially eyed there. God only is independent, and self-sufficient, of himself and from himself: but self-seeking is monstrous and unnatural in the Creature; they are of him, and by him, and for him. Rom. 11.36. Of him, and through him, and to him are all things. The motion of the Creatures is circular, they end where they begun, Man especially. Other Creatures glorify God necessarily, we voluntarily and by choice; they passively, as they minister matter to the Beholders to glorify God; we actively, as we are to intend and seek his glory in all things: They are made for God ultimately, but mediately for man; but we are made for his immediate service, and should glorify him in all.

2. The saving of our own Souls, that must be regarded next to the glory of God. For next to the love of God, man is to love himself, and in himself first his better part: The great Errors of the World come from mistaking self, and misplacing self: They misplace self, when they set it above God, and prefer their Interests before the Conscience of their duty to him; then they mistake self, thinking themselves more concerned as a Body than a Soul; and prefer the Satisfactions of the carnal Life, before the Happiness of the spiritual. We never truly love ourselves, but when we love our Souls, and seek their good. God ordereth all his Providences for his own glory, and the good of his People. Rom. 8.28. All things shall work together for good to them that love God. So should we order all our actions: All things are sanctified to them that are sanctified to God. As Helps and Means, and something to bring us to him, so should we use all Gifts, Ordinances and Providences. We distinguished before of dona sanctificantia, & administrantia ; this is the difference between them: The graces of Sanctification, though profitable for others, yet are chiefly intended for the good of him that hath them: Gifts of Edification, though profitable for the Owner, yet are principally intended for the good of others. A man that hath sanctifying Grace, he doth good to others with it, that is but utilitas emergens, not finis proprius ; 'tis not the proper and chief end for which those Graces were chiefly given: But other subservient gifts are for the good of the Body, not for the worth of the Person that hath them: 1 Cor. 12.7. The manifestation of the Spirit is given to every man to profit withal: That was the main and proper End.

3. For the good of others, their Edification and Benefit; as the Sun doth not shine for himself, nor the Fountains flow for themselves. We drive a joint-trade for Heaven, and God hath scattered his gifts, that every part may supply somewhat for the good of the whole; as every Member in the Body hath its proper station, and several use, by which the whole Body receiveth Benefit. Rom. 12.4. For as we have many Members in one body, and all Members have not the same Office. 1 Cor. 12.14. For the Body is not one Member, but many. A man hath not Wealth for himself, nor Parts for himself; not Ministerial gifts for himself, to promote his own ends, but to bring in Souls to God; not for pomp but for use: All have their proper and distinct Offices, some to serve, others to rule; some to counsel, others to execute: Everyone hath their proper and distinct use, for God maketh nothing in vain; nor was the world appointed to be an Hive for Drones and idle ones: Therefore we should all in our places be doing good to others, helping them by our counsel, or by our Estate, and Interest, or by our Service; but especially should we do good to their Souls: for we are to love our Neighbor as ourselves, that is, by a regular Love. Therefore first seek their spiritual good, as we would do our own, gaining upon them by assiduous Counsels, provoking them by our example: Otherwise we hide what we have in a Napkin; and what profit hath the World by hidden Wisdom, more than by hidden Treasure?

Secondly, The Reasons, or the Confirmation of this Point.

(1.) They that have received Talents, must trade with them, because they are not only a Gift, but a Trust, given us to employ. As a Gift they call for our Thankfulness; as a Trust, for our Faithfulness. He▪ 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 only with respect to those uses. The right of a Feoffee in trust, is Fidei Commissarius, is quite distinct from that of an Owner and Possessor: Just so 'tis here; and Oh that we could make you sensible, that all that you have is for such uses, whereby you may bring some glory to God, and some good to others; and so save your own Souls by the discharge of your trust. Surely then men would use their Gifts more industriously, spend their Estates better, their Time better; and be more profitable in all their Relations.

(2.) This Trust is committed to Servants, not to Strangers or Freemen who are at their own dispose; so that from the quality of the Persons receiving, there is an Argument and obligation upon them. I may desire another to take a trust, who may refuse me; but those under command must do as their Lord would have them. Now thus are we to Christ, who hath an absolute right in us, and both made us, and bought us.

(3.) The Argument is still more binding, if there be a formal Covenant and Promise on their part, that they will faithfully perform this trust. Now there is a Covenant between God and us: I will be your God, and you shall be my people. In that Covenant we bind ourselves to seek his glory, and to do his people good. As we take God, whole God to be ours, so we give up ourselves, and all that is ours to him, to be for his use and Service. In this Covenant the altera pars paciscens is an inferior. Though there be a mutual interest, yet there cannot be such an Interest in God, as God hath in us: God hath not only an interest in us, but a dominion over us, which an Inferior cannot have over a Superior; so that we are God's more fully than he can be ours. Now a trust accepted and broken afterwards, involveth us in the greater Crime. I am God's, and will be God's, and would I could do more for his glory; as a Christian in general, as a Husband, or Wife, or Father, or Child, or Servant, I will more honor God in my place.

(4.) The Fruit, Comfort, and Excellency of the thing trusted is most seen in the use. 'It is true of all sorts of Talents; take the lowest outward subservient helps, Wealth, Power and Honor. A man doth not see the comfort and use of Wealth so much in anything, as when he doth employ it for God. If he hoard it up he hath it only for show, if he layeth it out to clothe his back, or to feed his belly, he doth but make himself a more honorable sort of brute Beast, all the while he is sowing to the flesh, or Sacrificing to his God, the Belly, or offering up a Meat-offering or a Drink-offering to Appetite: But how sweet is it when we have opportunities of doing more for God! then he seeth the use of Wealth indeed; it giveth him advantages of service, and a more diffusive Charity. Ordinances, the worth of them is most known in the use and improvement; not when we resort to them out of custom and fashions sake, but use them as means to do our Souls good. So for Gifts ; as Wells are the sweeter for draining, so gifts are improved by using: So Graces of the Spirit; God's most precious gifts should not lie idle, 2 Cor. 6.1. We beseech you receive not the Grace of God in vain. In short, you do not taste the true sweetness of Wealth, when gorgeously attired, your Tables plentifully furnished, and you glut yourselves with all manner of fleshly delights; but in feeding the hungry, clothing the naked, that satisfieth the Mind and Conscience of them that do it; as you do not reap the increase of Corn by scattering it in the Sand, but casting it into a fruitful Soil.

VSE 1. To press us to this Negotiation: For if these things be so, we should all rouse up ourselves, and say, What honor hath God by my Wealth, my Parts, my Honor and greatness, my Place and Office? what protection to his cause, what Relief and Comfort to his People?

(1.) Consider, 'It is our business in the World : Now everyone should ask for what end he was born, and continued in the World so long. Our Lord Jesus, Joh. 18.37. saith, To this end was I 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 surely God would not make a Creature in vain: We did not come into the World merely to fill up the number of things, as Stones and Rubbish, nor to grow in bulk and stature as the Plants, nor to enjoy pleasure without remorse as the Beasts: God would never then have given us those higher faculties of Reason and Conscience. For what end did I come into the World, but to glorify God in my place? to act that part in the World which the great master of the Scenes appointed to me: Why do I live here? What have I done in pursuance of my great end? Most men live as Beasts, eat, and drink, and sleep, and die; and there's an end of them; they never asked in good earnest, for what purpose they came hither.

(2.) Everyone is trading for somebody, the Devil or the Flesh, regarding his Makers glory, or his own Satisfaction. There is no medium: now which are you doing; trading for Heaven or Hell?

(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; the faculties of the Mind, the Members of the Body, your Time, Health, Honor, Estate, lifted up to Heaven in Ordinances, Mat. 11.23. Much given, Mat. 12.48. and Neh. 1.11. Now improve all for God.

(4.) Talents are increased the more employed: We double our gifts by the faithful use of them. He that had five Talents, gained other five; and he that had two, other two : The more Grace here, the more Glory hereafter. If they be not employed they are lost. How many poor, blasted, withered Christians may we find, by slacking their Zeal, and for want of diligent exercise? But on the contrary, as the Widows Oil increased in the spending, and the Loaves multiplied in the breaking, in Christ's Miracle, and the right Arm is bigger and fuller of Spirits than the left; So Grace that decayeth by difuse, groweth by exercise. The Corn sown bringeth in the increase.

(5.) We must give an account at last to God: Luk. 19.23. He will demand his own with usury. What honor hath God had by us as Ministers; Magistrates, Masters of Families, Husbands and Wives, Parents and Children, Masters and Servants? Beasts are not called to an account, for they have no Reason and Conscience as Man hath. What will you say when God shall reckon with you, what you have done with your Time, Strength, and Estates? If an Ambassador that is sent abroad to serve his King and Country, should return no other account of his negotiation, than, I was busy at Cards and Dice, and could not mind the Employment I was sent about; or a Factour, I spent roiotously that which I should have spent in the Mart or Fair; will this pass for an excuse?

(6.) What a sad thing is it to have Gifts for this end, to leave us without excuse, as the Gentiles have the light of Nature, Rom. 1.20. and Christians the light of the Gospel: Joh. 15.22. If I had not come, and spoken to them, they had not had sin, but now they have no cloak for their sin. Others have the Word preached to them, Mat. 24.14. And the Gospel of the Kingdom shall be preached in all the World for a witness to all Nations: compared with Mat. 13.9. — know that a Prophet hath been among them ; have advantages and opportunities, but no heart to use them; only that God may be clear when he judgeth.

(7.) We improve the Stock of Corruption left us by Adam, why not the Gifts given us by Jesus Christ ? This fire needeth no blowing; of itself it breaketh out into a flame, and shall not we stir up ourselves, that we may be more useful? In employing our Gifts, three things are necessary, Prudence, Fidelity, and Industry.

1. Prudence. This is necessary for a Steward or Factour, Luk. 12.42. Who then is a wise and faithful Steward, whom the Lord shall make Steward over his household? Now there is a twofold Wisdom, a Wisdom that is not from above, and a Wisdom that is from above, Jam. 3.16, 17. The first is earthly, sensual, devilish ; it either serveth for earthly profits, or to give content to the flesh, or to affect dominion and greatness: He that hath this wisdom, sets up for himself, and will never be a Steward and Factour for God. And this is to be wise for the present. But the wisdom we speak of, is, to be wise for the future, that it may be well with us to all eternity; and that is the Wisdom that is pure and peaceable, and full of good fruits ; for that is the truest wisdom, it serveth all turns, and provideth for God and self too: That's an holy self-seeking, to seek self in God: It hath what the other affecteth in a more sincere way of enjoyment, Honor with God, Rom. 2.7. Pleasures with God, Psal. 16.11. Rich towards God, Luk, 12.20. 1 Tim. 6.18. Rich in good works, that they may lay hold of eternal life. This Prudence would serve the turn, and make a man take all advantages of doing good.

2. Faithful. 1 Cor. 4.2. Moreover it is required of a Steward, that a man be found faithful: That he sincerely seek the Glory of God, and watch all advantages to promote his Lord's Interest, and carry himself well in his trust.

3. Industry, that he stir up himself, 2 Tim. 1.6. 2 Tim. 4.14. Neglect not the gift that is in thee. Oh let us not be idle, but hunt out occasions of doing good.

Doct. II. In trading, our Returns must carry proportion with our Receipts.

He that had five Talents, gained other five, and he that had two, gained other two. God will not accept of every man's rendering, for the mercies of common Providence, Deliverances; 2. Chron. 32.25. Hezekiah rendered something, but not according to the benefit received: Nor for the mercies of his Covenant, Justification, or pardoning mercy, Luk. 7.47. Her sins which are many, are forgiven; for she loved much: But to whom little is forgiven, the same loveth little. All Love requireth Love, and an answerable degree. So for Sanctification : He expecteth more from them to whom he hath given more Grace, 1 Cor. 15.10. But by the Grace of God I am what I am, and his Grace which was bestowed upon me, was not in vain: But I labored more abundantly than they all: Yet not I, but the Grace of God that was with me. And in general, of all Talents, Ordinances, he expecteth improvement suitable, clear Knowledge, strong Faith, more ready obedience, Luk. 12.47, 48. And the Servant that knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes: For unto whomsoever much is given, of him much shall be required. Otherwise his Judgments will make it evident; Amos 3.2. The Valley of Visions had the heaviest burden. So for Gifts of the Mind, God expecteth Service according to their measure, Eph. 4.16. That which every joint supplieth, according to the effectual working in the measure of every part ; according to that place they hold in the body. No Member is either dead, or idle, or living, and working only to itself; but everyone is to contribute for the good of others according to its measure. So for Estate: God looks for more from them whose superfluities are larger than others enjoy, that they should be rich in good works, 1 Tim. 6.18. God accepteth the Widows two Mites, that was more than the abundance of the Rich; for she cast in all that she had, Luk. 21. Still the Rule holdeth.

The Account riseth with the Gifts: And God will accept that at one man's hands, that he will not accept of another, whose capacities and opportunities are greater, who have more time to spend in his immediate service, more wealth to bestow, more advantages of acquainting themselves with God. Only let me give you two Cautions in judging of our Returns.

First, That in Gifts either of Mind, or of the Body, our Faithfulness is measured by our endeavor, and not by our success: Dominus non considerat (saith Jerome, ) lucri magnitudinem, sed studii voluntatem. The Crown of Faithfulness, and the Crown of Fruitfulness, do both adorn the person that wears them: Though they be not gathered, yet our work is with God: Isa. 49.4. Then I said, I have labored in vain, I have spent my strength for naught, and in vain: Yet surely my judgment is with the Lord, and my work is with God. Though little fruit and effect on men, yet not the less regarded and rewarded by God.

Secondly, That in the laying out of our Gifts, God doth not measure them by the Quantity and Value of what is given, but by the Affection and Heart of the Giver. Affectus pretium rebus imponit, saith Ambrose ; which is a Comfort to the poorer sort, who have but little to give and contribute to good uses: 1 Cor. 8.11. If there be first a willing mind, a man is accepted according to what he hath, not according to what he hath not. So in other things, the smallness and meanness of the Benefit, doth not diminish God's estimation of man's love and affection: On the other side, 'tis 〈…〉 to the great and Rich: All those pompous Services, if not a real mind, are not accepted, 1 Cor. 13.1. God loveth non copiosum, sed hi • arem Datorem, not a large, but a cheerful Giver.

Thirdly, Where the matter will afford it, a Liberal and open Heart will not be defective in Quantity ; they think nothing too much for God, and therefore will do all that they can, all seemeth too little; 1 Chron. 22.14. And now behold, in my Trouble, (Heb or Poverty, ) I have prepared for the House of the Lord, an hundred thousand Talents of Gold, and a thousand thousand Talents of Silver, and Brass and Iron without weight. Look, as there may be a Winters day in Summer, and a Summers day in Winter, for the Proportion; so much may be little, and little much, according to the Mind and Love of the Giver; the Widow gave 〈 in non-Latin alphabet 〉 . Some do twice as much good with a little, as others with a great deal. Love will not be backward.

Reasons of the Point.

Because Righteousness doth consist in a Proportion ; and so it holdeth good both for our Duty, and God's Judgment.

First, For our Duty ; that we should be fruitful according to our Means, Opportunities, and Helps, for everyone of these increase our Obligation.

Secondly, For God's Judgment. God is not a Pharaoh, to require the full tale of Brick, where he doth not afford stubble: In all his Proceedings there is great Equity; he considereth men according to their Advantages. Rom. 2.9. Tribulation and anguish upon every Soul of man that doth evil, of the Jew first, and also of the Gentile.

1 VSE, Let this asswage the Envy and Trouble of the Meanest : If thy Gifts be mean, thy Account will be so much the easier: Merchants that have the greatest Dealing, are not ever the safest men. Eccles. 1.18. He that increaseth Knowledge, increaseth Sorrow. None so miserable as they that have received much, and returned little; which should prevail with us to an Acqu • efcency in God's Providence, though our Talents be not so large.

2. Let it quicken those that have received greater Gifts than others, to do so much the more good with them: you are more bound, and that which God will accept from others, he will not from you. If you have many Ordinances and means of Improvement, you should get the more Grace. Heb. 6.6, 7. and Mat. 11.22, 23, 24. You are deeper in the State of Condemnation, if you do not bring forth Fruit proportionable to the means of Salvation: if greater Abilities; you must give God the more Glory; if a greater Estate, you must be richer in good Works. 1 Tim. 6.7, 8. For you to shut up your Bowels, 1 John 3.17. How dwelleth the Love of God in you? Potentes potenter cruciabuntur: Mighty shall be the Destruction of the Mighty: if we have greater Mercies, there is greater Duties; and greater Duties, greater Sins; and greater Sins, greater Judgments: Surely if men had any Sense of their Accounts, those that have much to answer for, would have more Trouble.

Doct. III. Among those that have received Talents, all are not alike Fruitful.

I shall handle the Point with respect to the Context we have in hand.

1. Though but one be mentioned, yet the Number of Vnfaithful ones is very great: In Parables the Scope must be regarded. Now the general Scope is to show, that as the Virgins are not all admitted, so all the Servants of the House not accepted in the Parable. Indeed two of the Servants are Faithful, one unfaithful: We cannot conclude thence, that the Number of those that used their Talents well, should be greater than of those that hid them, or neglected the Improvement of them; as in the former Parable, that the Number of the Foolish shall be just equal with the Number of the Wise ; or in the Parable of the Wedding Garment, that but one shall come to the Gospel-feast unprepared: No, the Ornament of that Scheme and Figure which Christ would make use of, to signify his mind, required it should be so expressed. For since our Lord, to avoid Perplexity and Confusion, would mention but three Servants, 'twas fit that one should be an instance of eminent Faithfulness and Service, another of Service in a lower degree, that the meanest may not be discouraged; and the other should represent the unfruitful ones. Now Experience showeth they are more than one to two; yea more than ten to one, much the far greater Number. Oh how few are there even of those that hold much from God, that return him ought of Love and Service! The Idle and Unprofitable ones are found everywhere, in all Ranks and Conditions of men.

2. Observe, He that had but one Talent, is represented as the Vnfaithful One, and that with good Advice: If the Example of Reprobation and Punishment had been put in the Servant that had five Talents, or two Talents, we might have thought that men of eminent Gifts, Rank, Quality and Employment in the Church, shall be called to an Account, and punished for their Neglect: No, but as our Lord hath laid it, it reacheth his full Scope and Purpose. For in the instance of the Servant that had but one Talent, those that had five and two, may easily know how much sorer Punishment shall light upon them, if he that had least be called to such a strict Reckoning for his Non-improvement. However, this we may observe, That he that had the least Gift, was Unfaithful: to be sure, those that have most Spiritual gifts, do usually improve them, and the rest are left without Excuse.

3. Observe, His Crime is, he went and digged in the Earth, and hid his Lord's Money. Men dig in the Earth to find Metals and Talents, not to hide them there. Mark, 'tis not said he did imbezzle his Talent, as many waste their Substance in riotous Living, quench brave parts in excess, sin away many precious Advantages of Ordinances and Education, and powerful Convictions: No, he did not imbezzle his Talent, but hid it. Mark again, he did not Misimploy his Talent, as some do their Wealth, others their Wit, to scoff at Religion, or to put a Varnish on the Devils Cause; their Power, to Oppress and crush the good: The precious Gifts that many have, are like a Sword in a mad-man's hand, they use them to hurt and mischief: No, no such thing is charged upon this evil and naughty Servant. 'It is Fault enough to hide our Talents, though we do not abuse them. That you may conceive of this, I shall show you,

• 1. His Sin, in hiding his Lord's Money.
• 2. What may be the Cause of it, in those that imitate him.

First, 'Twas a Sin; Partly because 'twas against the command of his Master. In Luke 19.13. He gave them a Charge, Occupy till I come: Partly, because 'twas against the end of the Distribution of the Talents: to keep Money unprofitably by us, is a loss; 'twas made for Commerce, so were Gifts given us to profit withal; scattered into several hands, to bring in some increase to the Lord and Owner: Partly because 'twas against the Example of his Fellow-Servants, who were industrious and careful to comply with their Charge. 2 Cor. 9.2. Your Zeal hath provoked very many : And partly, as his Obedience and Account would have been easier; as 'tis more easy to give an Account of a small Sum, than a greater; as there is less Trouble, less Danger, so his Refusal is less excusable: And partly, as 'twas an Abuse of his Masters Patience, 'twas long ever he called him to a Reckoning. God will bear long with us in Infancy, Childhood, and Youth, but he will not bear always; if we do not bethink ourselves at last, our Account is hastened, and God will suffer idle Servants no longer to have an Opportunity of Promoting his Glory, the good of others, and their own Salvation.

Secondly, What may be the Causes of such like Unfaithfulness? Men are taken off from Improving their Talents,

First, Sometimes by a slothful Laziness, and should that hinder us, especially us that are Servants to God? what man can endure an idle Servant? though he should not whore and steal, yet if he do not his work, you put him away. Every thing in the World costs Diligence, and shall not we be diligent in our Masters Work? How will men labor for a small Reward in the World, and is not Heaven worth our most industrious Care? shall not we be hard at work? 1 Cor. 15.58. The Reward is still propounded to the diligent. 1 Cor. 3.8. Every man shall receive his Reward according to his own Labor: 2 Cor. 9.6. He that soweth sparingly, shall reap sparingly. Idleness is its own Punishment. An idle man is a Burden to himself, like a man buried alive: When 'tis Morning, would God it were Evening. He Contracts Distempers; a Key seldom turned, rusts in the Lock; standing Pools are apt to putrefy. David when he was idle, fell into those foul Faults: An idle man can think of nothing but the Delights of the Flesh, and so becometh a ready Prey to Satan.

Oh then shake off Laziness, and the ease of the Flesh! God is at work, John 5.17. the Creatures are at work, the Sun is always going up and down.

Secondly, Another Cause is a Foolish Modesty and Pusillanimity. Oh this should not be; We should not, like Saul, hide among the Stuff when God calleth us forth to some Employment for his Glory, 1 Sam. 10.22. or with Moses draw back, when Opportunity is offered us to be useful in our Generation, Exod. 4.20. God can help the stammering Tongue, and will bless mean Gifts, when you sincerely obey his Call.

Thirdly, Self-love. Phil. 2.21. All men seek their own things, not the things of Jesus Christ. Many care not how it goeth with Chrsts Matters, if their particular go right; they serve their own worldly Ease, Profit, Credit, Pleasure.

Fourthly, Distracting Businesses, or love to the World; this is digging in the Earth, and hiding our Talent indeed. 2 Tim. 4.10. Demas hath forsaken me, and embraced the present World.

Fifthly, Fear of Danger, if publicly Active for God: some are so Cowardly, that they are Brow-beaten with a frown; cannot venture a lesser Interest, cannot bear a Scoff or a disgraceful Word; therefore sneak, loath to own what they are, or to do for Christ and his despised Cause; this is not a Christian Frame: Phil. 1.28. In nothing terrified by your Adversaries, which to them is a Token of Perdition, but to you of Salvation, and that of God. It looketh like Christ's Business, he speaketh of Endeavors to propagate the Faith of Christ, and to gain men to embrace the Gospel.

VSE, Let us see if we be found in the Number of the Faithful or Vnfaithful. A negligent Ministry, a Gallio, a careless Magistrate, an idle Master of a Family, a slothful Christian is like the Servant in the Text: You have your use whether you be in a public or private Station, let us be faithful; if but one Talent, the smallest gifts must not lie idle, but be seriously exercised for God's glory; if but one, your Temptations are the less. Private men are not exposed to such Dangers as public Persons. It will Aggravate your Negligence if when less is required you are found idle: Oh therefore shake off the ease of the Flesh, that loathness to be troubled with the faithful Discharge of your Duty.

SERMON XIII.

W E now come to the Third part of the Parable.

The

• 1. We called the Distribution.
• 2. The Negotiation.
• 3. The Account.

This Account is, First, Spoken in the General, verse. 19.

Secondly, More Particularly described and set forth. There we shall take notice,

First, Of the Reckoning with the good Servants.

Secondly, With the bad one. In the Passages that concern the good Servants, you may take notice of the Servants Account, and the Masters Approbation. The account of the first Servant is in verse. 20. of the second in verse. 22. the Masters Approbation in verse. 21, & 23. He entertaineth both the Servants with the same countenance, and the same words.

(1.) I begin with the general intimation of the Account, ver. 19. Where the Time,

• 1. When he cometh; After a long time.
• 2. His Work; what he will do when he cometh: He reckoneth with his Servants. First, For the Time.

I. Doct. There is a good space of time between Christ's Ascension and second coming.

Q. But why is this last reckoning so long delayed?

A. Not from any unreadiness in Christ; he is ready to judge, if we be ready to be judged, 1 Pet. 4.5.

But, (1.) There is a Reason on the part of the good ; and that is, that the Number of the Elect may be gathered, who live in several Ages and places; and it requireth some time and pains to work upon each Soul of them; for not one of those must perish, 2 Pet. 3.9. And after they are converted, there must be some time allowed to exercise their diligence: They must have a day to work in, John 9.4. and to try their Faith and Patience in: Rev. 6.11. They should rest yet for a little season, until their fellow-servants and their Brethren that should be killed as they were, should be fulfilled. A certain number are enrolled for Sufferings, as well as for Heaven; many of which had not obtained their Crown; as the High-priest tarried within the Vail till his Ministration ended. As long as there is need of Christ's Intercession, he deferrs his second coming.

(2.) On the wicked's part ; 'tis necessary they should have a time of Improvement, that they may be left without excuse; Rom. 9.22. What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction. 'It is for the glory of God, that he should take them when ripe: Then the Angel thrusts in his sickle, Rev. 14.15. Therefore they have longer time of prospering in their sinful ways.

1. Let us not make an ill use of this, either to deny, or doubt of his Coming, as those, 2 Pet. 3.3. or of slackening, or putting off your Preparation, as the naughty Servant, Mat. 24.48, 49. But let us wait with patience, and hold out to the very last. Saul held out till Samuel was even ready to come, and so forced himself to offer Sacrifice, whereby he lost his Kingdom; 1 Sam. 13.8, 9. If he had stayed a little longer, Samuel had come: So many grow weary of doing and suffering, and miscarry in the very Haven. We wait in ordinary things, Jam. 5.7, 8. Be patient therefore, Brethren, unto the coming of the Lord. Behold the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts, for the coming of the Lord draweth nigh: His hastiness cannot alter the seasons; so we in improving our Interests, and employing our Talents, should not faint: Gal. 6.4. And be not weary in well doing, for in due season we shall reap if we faint not.

2. Let us shame ourselves, that having so much time, we have done so little work. Our Master hath tarried long, and given us a large space of time wherein to employ ourselves; but what have we done for his glory? Alas! either we do nihil agere, or male agere, or aliud agere ; either we do nothing, or nothing to the purpose, or that which is worse than nothing; which will undo us forever. Oh what thoughts will we have of a careless and misspent life, when we come to die! Many do not think of the end of their Lives, till their lives be ended; and then they moan and bewail themselves when they lie a dying. Oh rather think of your last end, and great account betimes: 'It is lamentable to begin to live when we must die: Quidam tunc incipiat vivere cum desinendum est ; they end their lives before they begin to live. Therefore if hitherto you have been pleasing the flesh, idling and wantoning away your precious time, say, 1 Pet. 4.3. Let the time past suffice. I have been long enough dishonoring God, and destroying my own soul; hath my Master tarried so long, and shall I still abuse his patience? This is an holy and right use of this delay.

Secondly, His Work, what he will do when he cometh: He reckoneth with his Servants.

Doct. II. Those that have Talents, must look to reckon for them.

For though he be long first, yet at length the Lord cometh.

(1.) Consider the certainty of this Account ; his Wisdom, Justice, Goodness and Truth require it. His Wisdom requireth it: for no wise man would put hi • Goods to trust, and never look after them more; and shall we imagine that the wise God would send reasonable Creatures into the World, and furnish them with excellent Gifts and Endowments, and never consider how they employ themselves? Is man God's Servant? then certainly he is liable to an account: You had never come into the World, but for this business, to serve and please God. For God maketh nothing in vain, but all things for himself, Prov. 16.4. And do you think that after you are made for this end, you may live as you lift, and never be called to a reckoning? So absurd a thought cannot enter into the heart of a reasonable man. Eccl. 11.9. Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: But know thou, for all these things God will bring thee to judgment. Man would be but a sort of Beast, if he had no other end of his Actions, but to eat, and drink, and sleep; and no other account to give; surely the most wise God would not have given us such excellent faculties in vain. He fitteth all Creatures for their use: Every Workman fitteth his work for the end for which it serveth; so God hath made Man for some end and use. And God's Justice requireth it, that it should be well with them that do well, and ill with them that do ill. In the World it is not so: his Servants are very often abused while doing their work most faithfully; the World thinks them mad, hateth them. They that neglect their own work, beat their Fellow-servants, therefore the honor of his Justice requireth they should be called to an account; 1 Pet. 4.5. Who must give an account to him who is ready to judge the quick and the dead. There is not a thought in wicked men's Hearts, nor a word in their Mouths contrary to God, and his People, but he taketh notice of it, and will exact an account thereof; a strict and impartial account of all their hard speeches. And the Goodness of God requireth it. His goodness to the World in general: the World would be a Wilderness, and Men like ravenous Beasts, if there were not some Bridle and awe of a World to come upon them; but everyone that had power, would prey upon others, but that there is an higher Judge. God hath appointed a supreme Tribunal, where Causes are judged over again; otherwise those that have power enough to do mischief, would be under no restraint. But 'tis goodness to his people whom he hath set a work, and therefore hath appointed a day when he will give them their wages; his goodness will not permit that they should be any losers by God, their love and obedience to him, that deny themselves, their own affections and interest for his sake: Therefore certainly the great God of Recompences will come, and call the World to an account, that the faithfulness of his Servants may appear with praise and honor. This is a supreme Truth, Heb. 11.6. That he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. And his Truth requireth it, 'tis laid at pledge in the Word; that's the proper ground for Faith to build upon: Now there we have not only God's Word, but God's Oath, Rom. 14.10, 11. For we must all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. There we have plentiful evidence.

(2.) 'It is a personal Account: Rom. 14.12. So then everyone of us shall give an account of himself to God. We should not look to others, what they be, and do: As to ourselves, we must give an account of ourselves, our life, our heart, our own thoughts, words and actions. 'It is personal, partly, because everyone must give his Account apart; not everyone shuffled together, and in gross; but every Servant apart and severally; first he that had five Talents, then two, then one : And partly, because everyone unavoidably must answer for himself. Here we may have our Attorney or Advocate to appear for us in Court; but there everyone for himself, every man must in person give an Account of his own fidelity.

(3.) 'It is an Impartial Account, everyone without exception, Revel. 20.12. I saw the Dead, both small and great stand before God: Small and great, King and Peasant; they shall all one day be called to an Account whether Faithful or no. None so high as to be exempted from this Account; none so mean as to be neglected in it: he that received five Talents, and he that received one, both gave an Account. The poor Beggar is not left out, nor the King excused.

(4.) 'It is a particular Account. God will not take our Accounts by the heap, and lump, but there is a narrow search into all our Hearts and Ways; the the great thing is, What we have done in that place and Relation where God hath set us our Stewardship? Luke 16.2. But that's not all, we are to give an Account of every Action, Eccles. 12.14. For God shall bring every work into Judgment. Every idle Word must be Accounted for: Mat. 12.36. All the time we have spent, degrees of Grace we received, what we have done, proportionable to our Trust, five for five, two for two.

(5.) 'It is an exact Account, that nothing is lost; Rev. 20.12. The Books were produced, the Book of Conscience, and the Book of God's Remembrance: one of these is in the Sinners keeping, and yet it cannot be blotted out nor defaced: but at the day of Judgment, Conscience shall be extended to the Recognition of all our Ways. Now these Books of Account that are kept between God and the Creature, are somewhat like the Books of Merchants, of Debtor and Creditor, what returned, and what received. God's Mercies to us are Booked, so are our Returns: That God's Mercies are put upon the Book and Register, appeareth by the Expostulations used in Scripture, when God proceedeth to any particular Judgment: As for instance, Opportunities of Grace, and instructions of the Word; the Word Preached, 〈 in non-Latin alphabet 〉 , Mat. 24.14. And the Gospel of the Kingdom shall be preached in all the World, for a Witness unto all Nations, and then shall the End come. God keepeth exact Account: Behold these three years came I seeking Fruit, Luke 13.7. This second Epistle write I unto you, 2 Pet. 3.1. He taketh notice of a former. God remembereth the Prophets words, when the Prophets are dead and gone: Every pressing Sermon, every Notable Help. This second Miracle did Jesus 〈◊〉 Cana of Galilee, Joh. 4.54. Christ's special Works and Manifestations of himself ought to be marked, and kept in memory: God doth so for Deliverances from Danger: Isa. 11.11. The Lord shall arise the second time for the Deliverance of his People: He taketh notice that he has been once at it, and would be again. So what Talents and Gifts we have had, whether five, two or one. Secondly, On the other side, all the good that we do; therefore the Apostle speaketh of Fruit abounding to his Account, Phil. 4.17. The Lord taketh notice of our Faithfulness in evil times. Mal. 3.15, 16. And now we call the Proud happy, yea they that work Wickedness are set up, yea they that tempt God are even dilivered. Then they that feared the Lord, spake often one to another, and a Book of Remembrance was written before him for them that feared the Lord, and thought upon his Name. 1 Kings 19.18. Acts 17. ult. Kindness to his Servants, Mat. 10.42. And whosoever shall give to drink unto one of these little ones, a Cup of cold Water only, in the Name of a Disciple, he shall not lose his Reward. Eccles. 11.1. Cast thy bread upon the Waters, and thou shalt find it after many days ; 'tis not lost. On the other side, Injuries done to his People; he hath a bottle for their Tears, and a Book for their Sorrows, Psal. 56.8. All the Snares contrived. Deut. 32.34. Is not this laid up in store with me, and sealed up among my Treasures? Job 13.27. Thou lookest narrowly to all my Paths, thou settest a Print upon the Heels of my Feet. Every Action leaveth a Track, every Word, Mat. 12.36. every Thought, 1 Cor. 4.5.

VSE, Is our Account ready against that great day of Audit. Most neglect it, put off the thoughts of it. Take occasion hence to reckon with yourselves aforehand, and see what an Account you can give to Conscience; we should prepare more for this Solemn day of Reckoning, and therefore should take notice of what we do, and what we receive; we had need keep a Register of every days Work, and every days Mercies. There are three Questions in Scripture, often put them to your Hearts. Deut. 32.6. Do ye thus requite the Lord, O foolish People and unwise? is not he thy Father that hath bought thee? hath he not made thee and established thee? Heb. 2.3. How shall we escape if we neglect so great Salvation? Isa. 5.4. What could I have done more for my Vineyard that I have not done in it? Wherefore when I looked for Grapes, behold it brought forth wild Grapes? The Profit of daily arraigning Conscience is great.

1. It keepeth us sensible of our Duty, maketh us often have recourse to Grace, when we continually observe our Sins, Duties, Afflictions, Mercies, Comforts, Opportunities of receiving Grace, and do but intermingle this thought, that one day for all these I must give an Account.

2. It presseth us to be more earnest for pardoning Mercy, and every day to make even. This is the great Folly of men, that they put off Sin when God doth not put it away: There is an Expression often used in Scripture, Their Iniquities shall find them out ; this Notion of Accounts will help us to understand it. 'Twas committed many years ago, never heard of it since, but at length they shall hear of it: God reckoneth with them. If men escape and prosper a Month, or a Year, or two, they think all is forgotten, but at length it findeth them out. Sins are called Debts, and all Debts lie upon Account against us, till they be cancelled. Augustus bought his Quilt of one who slept securely, when he Owed an hundred Thousand Sesterces. We may wonder at the Security of Sinners, who sleep when their Damnation sleepeth not: They run upon the score, and never think of a Reckoning. Solomon adviseth a man in debt, not to sleep till he be delivered like a Roe from the Hunter. Prov. 6.4, 5. 'It is good Advice to us, to get our spiritual debts discharged. Psal. 51.1. Blot out my Transgressions. Christ hath taught us to pray for daily Pardon, as well as daily Bread. The thought of these Records that are kept, and the Account we must make, should quicken us to it: Oh what a Clamour will our Sins make, when God sets them all in Order before us. Psal. 50.21. Thousands of vain Thoughts, light Words, and Sinful Actions, much mispense of time, Abuse of Mercies; we know not how soon God will put the Bond in Suit: other Debts have a day of Payment fixed, but this God hath reserved in his own Breast, when he will call us to an Account.

3. It Presseth us to live always as those that are to give an Account. Paul quickened himself to diligence upon this Consideration, 2 Cor. 5.9, 10. If we were never to be called to an Account, we should do God all the Service that possibly we can, we are so much Obliged to him; but he hath set a day, wherein he will reckon with us: Oh what Watchfulness, what Diligence and Faithfulness should this produce in us! Jam. 2.12. So speak, and so do, as those that shall be judged by the Law of Liberty. We read in the Story of Albigenses, when the President of St. Juliers coming to Angrogne would have forced a man to Re-baptize his Child in the Popish way, he prayed the President that he would give it in Writing, and sign it with his own hand, that he would discharge him before God, and take the Peril upon himself: This made him relent and Profess his Trouble. Conscience is startled at God's Records: if a man should do nothing, and speak nothing but what is to be registered and proclaimed at the Market-Cross, how watchful would he be! All is Recorded, the Books will be opened, therefore when we are about to do anything unworthy, say as he, Acts 19.40. We are in danger to be called to an Account for this day uproar, there being no Cause whereby we may give an Account of this Concourse ; so should you. We that are to give an Account, how careful should we be how we use our Time, Health, Strength, Understanding, Authority, Wealth and other Blessings of God: The commonness of these Notions maketh them to lose their Life and Influence. Therefore we should especially act Faith in Believing, and urging the Soul with this Account.

Secondly, 'It is particularly described; and there

• 1. Of the Servants Allegation.
• 2. The Masters Approbation.

(1.) The Servants Allegation, verse. 20, and 22. The two first Servants came cheerfully to their Account, as having discharged their Duty faithfully, and with all diligence improved the Talents received : Not that in the day of Judgment good men shall make any Narrations of what they have done; they need not, for Christ shall do it for them; they rather wonder that anything that they have done is taken notice of, as in the 37 th verse of this Chapter, but all this is spoken after the manner of men, and to keep up the Decorum of the Parable: if it signifieth anything, it signifieth the Confidence of a good Conscience, and what Comfort and boldness it breedeth in the day of our Accounts.

Doct. That a faithful Discharge of our Duty, will give us Comfort and Boldness when our Lord cometh to reckon with us.

1. There is a Confidence and Comfort that ariseth from a good. Conscience, or from Sanctification as well as Justification: In the inward Court, Conscience is one of the Witnesses, as well as the Spirit of God, Rom. 8.16. and much Comfort ariseth from its Testimony. 2 Cor. 1.12. This is our rejoicing, the Testimony of our Conscience. A Carnal man is ashamed of the Grounds of his rejoicing, and what it is that keepeth his Heart merry; but a Godly man can own the Causes of his joy, which are in the first place, the Blood of Christ, Rom. 5.11. We joy in God, through our Lord Jesus Christ, by whom we have received the Atonement: next, the Testimony of his Conscience concerning his sincere walking: But if a man can live with these Comforts, can he die with them?

2. The Review of a well-spent life is a great Comfort in Death: Our Lord Jesus at the end of his days, when he was to go out of the World, John 17.4. saith, I have glorified thee upon Earth, and finished the Work thou gavest me to do. Hezekiah, when that sad Message was brought to him, that he must die, and not live, Isa. 38.4 that comforted him upon his Death-bed; Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done what is good in thy sight. So the Apostle Paul, when he drew nigh his end, 2 Tim. 4.7, 8. saith, I have fought a good fight, I have finished my Course, I have kept the Faith. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day. Oh 'tis a blessed thing if we can have this Comfort, when Conscience puts off all Disguises, and the everlasting Estate is at hand, and we are immediately to appear before the Lord, to remember then that we have been careful to please and honor God, and done his work, how sweet is it!

3. In the Day of Judgment ; their works follow them into the other World: Rev. 14.13. Their Wealth doth not follow them, but the Conscience of having done well abideth with them: Conscience is Heaven or Hell to us; in Hell it maketh up a part of the Worm that never dieth; so in Heaven, it giveth us Confidence; 1 John 2.28. and 1 John 4.17. That we may have boldness in the day of Judgment. Works are not Meritorious, and have no causal influence upon our Salvation, yet they have the full place of an Evidence, and so may wonderfully Comfort and embolden our Hearts.

VSE, Let us labor to get this Evidence. The time of Death, is a time that will rifle all our false Hopes. You are in your Health and Strength now, but how soon you may shoot the Gulf, you know not; we are hastening into the other World apace. When you are immediately to appear before God, you will have other thoughts of the World to come, and the necessity of Preparation for it than you have now; that which will comfort you now, will not comfort you then; you must look that the Devil will then be most busy to tempt and trouble you, and as now he prejudiceth you against the Precepts of the Gospel, so then against the Promises of it: all your worldly Comfort then will fail, and have spent their Allowance, and become to you as unsavory as the white of an Egg. Will this Comfort you, that you have sported and gamed away your precious time? that you have fared of the best, and lived in Pomp and Honor? Oh no; But this will comfort you, I have made it my business to glorify God, I have been Faithful in my place, have gotten some Evidence of the Love of God: It is not Riches or Greatness, or any Earthly Advantage will do you good.

Oh 'tis a Cutting Thought to the Careless and Negligent ; Now I must give an Account of every day and hour I have spent in this World: The Improvement of every Opportunity will be called for. Then all your Vanities and carnal Pleasures will be smart upon you, and vex your Souls with the grievous Remembrance of them. Well then, can you in any measure look back upon the Discharge of your Duty? There are two Extreams:

First, Some are Presumptuous and Confident, because they are not gross Sinners; but what have they done for God? The sluggish and unprofitable Servant was cast into utter Darkness ; he did not misspend his Talent, but yet he did not improve it. The Tree that bringeth forth no Fruit is hewn down, though it did not bring forth bad Fruit. 'It is not a Negative Religion will comfort thee, but a Positive and a Fruitful one: You are no Drunkard, no Adulterer, no Profane Person; but have you been at work for God?

Secondly, Others are Pusillanimous and Diffident, because they do not arrive at the Eminency and Perfection of the highest. David had other Worthies besides the first three. There were two faithful Servants, one brought five Talents, the other two. Now the middle is of those that can see in themselves more Zeal than Formality, more Grace than Corruption; that for the main, have made it their business to Honor God, though conscious to many Weaknesses and Defects, yet throughout Grace gets the upper hand; according to the degrees of Grace, received they are faithful with God.

(2.) The Masters Approbation; Well done thou good and faithful Servant. The Faithful Servants are well accepted by Christ. First, He entertaineth them with Praise, Verse 21.23. Secondly, With Preferment and Advancement, Thou hast been faithful over a few things, I will make thee Ruler over many. Thirdly, With Joy, Enter into the Joy of thy Lord.

Doct. That at Christ's appearing, faithful Servants shall not only be commended, but gloriously Rewarded.

1 Pet. 1.7. That your Faith may be found unto Praise, Honor and Glory, at the appearing of Christ.

1. There is not only verbal Commendation, but real Remuneration: Glory and Honor put upon them, as well as Praise ascribed to them; (1.) Praise, because he shall then commend their Faith before men and Angels. Revel. 3.5. I will confess his Name before my Father and his Angels. (2.) There will be a solemn Owning and honoring of them, when all the Holy Angels shall be present. Oh what a Favor is it to be commended of God! 2 Cor. 10.18. For not he that commendeth himself is approved; but whom the Lord commendeth. When they had finished the Tabernacle, all was viewed and approved by Moses, Moses blessed them. Oh what is it to be blessed and commended by the Son of God, in that great Assembly of the whole world.

2. Here is Preferment and Advancement to a higher place in the Family. Christ will prefer them as men do their Servants, Mat. 24.47. Make him Ruler over all his Goods: These Expressions are taken from the greatest Honors a man can do his faithful Servants in the world; 1 Kings 12.20. As Jereboam was made Ruler over all the charge of the House of Joseph, so will Christ advance his Servants to high Dignity, sometimes expressed by setting them upon Thrones, Revel. 3.21. giving them Crowns, 1 Pet. 4.13. 2 Tim. 4.8. That Antithesis is to be regarded, few things, and many things. All things are few in comparison of Heaven, our works, our Gifts, our Sufferings; the Reward is far above all these: Rom. 8.18. For I reckon that the Sufferings of the present time, are not worthy to be compared with the Glory that shall be revealed in us. 2 Cor. 4. • 7. For our light Afflictions that are but for a moment, work for us a far more exceeding and eternal weight of Glory. 'It is all little that we do or suffer; 'tis little that God hath done for us in this world, in comparison of what he will do for us there. Here is the Earnest, that is but a small part of the whole sum.

3. The next Expression is, Enter into the Joy of thy Lord. Here Christ slideth into the thing signified by the Parable, as afterward in assigning Punishment unto the unfaithful Servant: Verse 30. Cast him into outer Darkness, where shall be Weeping and Gnashing of Teeth. Here is Joy, and the Joy of the Lord, and faithful Servants are said to enter into it.

First, The Estate of the blessed, is a State of Joy ; which ariseth, partly, from the Beatifical Vision; partly, from their own Blessedness; and also the blessed Company.

(1.) The Beatifical Vision, or the Vision of God. Psal. 16.11. In thy presence is fullness of joy, and at thy right-hand Pleasures for evermore: There is a mighty complacency that we take now, in seeing, knowing, loving, and being beloved of God. What can be found in the Creature, is but a drop to the Ocean, in comparison of that a Believer findeth in God himself: God is to them an overflowing Fountain of all Felicity. But there is Gaudium Viae, and Gaudium Patriae: Here it admits of increase and decrease; but there the Soul is so filled, that it cannot receive anymore; Psal. 17.15. As for me, I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness. God maketh out himself in the utmost latitude. As to the wicked, he stirreth up all his wrath: Here he punisheth by the Creature, and so doth not put forth all his power; as a Giant striking with a straw, cannot put forth his strength. In Heaven the Soul shall be filled with unspeakable joy and delight: What Delight is to the Sense, that Joy is to the Mind. Three things are necessary to Delight. A Faculty, or Power of the Soul capable of pleasure, and then the thing itself ; which being brought to the Mind, doth stir up delight. As in bodily things, Colours, Fruits, Tasts, pleasure consists in the near Union, and Conjunction of these things. The more noble the Faculty, the more excellent the Object; the nearer the Conjunction, the greater the Delight and Pleasure. Now in Heaven our Faculties are perfected; God is the Subject, and there is a near Conjunction: Oh what embraces between him and the Soul!

(2.) In their own glorified Estate, 1 Pet. 4.13. Rejoice, in as much as ye are partakers of Christ's Sufferings; that when his Glory shall be revealed, ye may be glad also with exceeding joy. So Jude: Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory, with exceeding joy. — The fullness of our joy is suspended till then, that we may long much for that day: 'Twill be a glad day to all Faithful ones. Joy, 'tis quies animi in bono adepto ; there is an aggregation of all good for Soul and Body: If the hope of this blessed Estate breedeth joy, what will enjoyment, what will Fruition do? if a glimpse or taste be so sweet, what will the full enjoyment be? Rom. 5.2. In deep troubles, yet we rejoice in hope of the glory of God. 1 Pet. 1.8. Whom having not seen ye love: in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. Their Hearts are now and then filled with such a joy as they can hardly contain and keep within doors, when they have but a well-grounded hope, or assurance of the full possession of it.

(3.) In the Company of the Blessed. 'It is comfortable to meet with the Saints of God now, though it be but in a Mourning Duty; but the Communion of Saints there, is quite another thing; they are our everlasting Companions; they are free from all sin and weakness, Heb. 12.23. Especially 'twill be a delight to them whom we have been a means to bring home to God; 1 Thes. 2.19, 20. For what is our hope, or joy, or crown of rejoicing? are not even ye, in the presence of the Lord Jesus Christ at his coming? for ye are our glory and joy. And Phil. 2.16. That I may rejoice in the day of Christ, that I have not labored in vain, nor run in vain. The Glory that shall be put upon gracious Souls at the day of Judgment, will add to the Glory and joy of those faithful Ministers, by whose labors they have been gained to God.

Secondly, 'It is called the joy of the Lord: That is, either provided by him, called my joy, by Christ, Joh. 15.11. This by way of Purchase, Allowance and Gift, dignified as one of those whom the Lord delighteth to honor, Esth. 6.6. or such as he himself possesseth. Jesus Christ himself had his joy set before him, Heb. 2.2. that happy and glorious Estate that happened upon his Sufferings; to this he inviteth us, into his own joy: Men are not wont to treat their Servants so, as to let them enter into their joy: Luk. 17.7. Which of you having a Servant plowing, or feeding Cattle, will say unto him by and by, when he is come from the Field, Go, and sit down to meat? No, but Make ready : But Christ, Luk. 12.37. will make them sit down to meat, and he will come forth and serve them. In the Civil Law, Accubitus Servi à Domino invitati ; 'twas a Token of Manumission: Now Christ will bring us into his joy, Luk. 22.30. That ye may eat and drink at my Table, in my Kingdom, and sit on Thrones judging the twelve Tribes of Israel. Joh. 17.24. Father, I will, that those whom thou hast given me, may be where I am, and behold my Glory. Rom. 8.17. If we suffer with him, we may also be glorified together. 2 Tim. 2.12. If we suffer with him, we shall reign with him. We are sharers in all the happiness that he enjoyeth, and are partakers of the same Glory, and the same Kingdom, and the same Joy.

Thirdly, We enter into it. 'It is an Hebraism, such as that, Psal. 69.27. Let them not come into thy Righteousness: that is, be partakers of it. So Psal. 59.11. — not enter into my rest ; that is, partake of it: So the Servant entereth into his Lord's joy; ut Possessor sit gaudii, non tantum Spectator. However, it noteth the highest and fullest participation; they enter into the blessed state of eternal joy, and it abideth forever with them, in a full, constant, uninterrupted joy. We shall have as much as we can hold, and we shall hold more than now we do.

1. VSE, It informeth us, that 'tis good to be Christ's Servants, and to be faithful in his work. See how ready the Lord is to reward our little sorry service: Come and receive the fruit of my bounty, and the reward of your fidelity. Who would not serve such a Master?

2. Consider it: This doth make up all the shame and disgrace that can be in our Trials: We have enough in hand for all the pains and shame that we suffer for his service; the inward peace that we have, and the sense of his Approbation : But our great Reward when we and he meet together, should strike all discouragements dead, and be enough to allay all the sorrows of this life, and the censures of men.

3. To quicken us to Diligence, let us often think of this. When God intended to give Canaan to Abraham, he biddeth him walk through the Land, and view it, Gen. 13.17. He hath promised to give the joys of Heaven to us; we should often consider it: Then encouragement is no encouragement if it be not regarded.

Lastly, The same words are used to both alike; the second Servant is approved, his Faithfulness commended and rewarded as well as the first Servant.

Doct. Whether our Talents be few or many, yet if we be but sincere, we shall be put into everlasting Happiness.

The Essential Happiness of the Saints is the same, though the Degrees differ; ten Cities, and five Cities, in Luke.

(1.) They may be alike in Fidelity, though a difference in opportunity. Their Industry will be alike: Though their Gifts and opportunities be not alike, their Zeal to God, and Love to Souls will be alike.

(2.) The Grounds of Essential Happiness are the same to all.

1. They have the same Redeemer and Mediator, Exod. 30.15. If they had a better Christ, another Mediator to ransom their Souls, they might expect another Happiness; but all is brought about by the same Redeemer, Jesus Christ, theirs and ours, 1 Cor. 1.2. by his Mediation, Sacrifice, and meritorious Righteousness.

2. The same Covenant, which is the Common Charter of the Saints: Act. 2.39. The Promise is to you, and to your Chilaren, even as many as the Lord our God shall call. A Covenant which offereth the same Benefits, and requireth the same Duties: The same Benefits; Pardon and Life. Pardon ; Rom. 4.23, 24. Now it was not written for his sake alone, that it was imputed to him; but for us also to whom it shall be imputed; if we believe on him that raised up Jesus Christ from the dead. Life is the common portion of all the Saints; 1 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteousness; and not for me only, but for all those that love his appearing. It requireth the same Duties of all the Saints, and they have the same Rule to walk by: Gal. 6.16. This same Gospel is the power of God unto the Salvation of everyone that believeth, Rom. 1.16. Well then, if all have no other Charter from God, to show for Pardon and Life, and all are bound to the same Duties, surely all shall have the same Happiness.

3. The same Spirit to be Christ's Agent, to sanctify, and to prepare them for this Glory: He is at work in all the Saints; 1 Cor. 12.4 There are diversities of gifts, but the same Spirit. 2 Cor. 4.13. We having the same Spirit of faith. This is considerable, because the Spirit doth form us for this very thing ; that is, prepare us for this very Estate : If all have the same Heavenly Principle, all shall have the same Heavenly Happiness. We have the same almighty power within to destroy sin, to raise our dead and earthly Hearts to God, to keep in us the same love to him, and prepare us for this blessed Estate.

4. The same Mercy of the same God, distributeth the Reward. The main grounds of the expectation of the best, are the Mercy of God, and the Merits of Christ ; and we have the same mercy to trust unto; Rom. 10.12. For the same Lord over all is rich unto all that call upon him: As rich in mercy to you, as to others; to pardon your failings, to wash off your stains, and finally, to receive you into his blessed presence: They look for Mercy, and we look for the same Mercy: Jude. 21. All that keep themselves in the love of God, may do so.

(3.) The things which are absolutely requisite to this Essential Happiness, are the same. As, the Vision and fruition of the same God, 1 Cor. 13.12. with Joh. 17.24. All that believe in me through their word ; they have the same Place, Heaven; the same State, the same Company, they all make one Family, Eph. 3.15. Now some are in Heaven, and some on Earth, but then they shall all make one heavenly Society, called the City of God: Heb. 12.22, 23. They shall all sit down with Abraham, Isaac and Jacob: They have the same work, which is, to love and laud God for evermore.

1. VSE, To persuade us to be contented with the meanest Estate, till God's Providence call us to an higher. Everyone must glorify God in the place where he hath set him: As in a Choir of Voices, 'tis not who sings the Base, or who the Treble ; but who well discharges his own part, Base or Treble : So in our account, 'tis not what part we have acted, so much as how we have acted it ; whether glorified God in the work which he hath given us to do, Joh. 17.4. If thou hast doubled thy Talents, though but two, Christ will welcome thee into the joy of thy Lord. 'It is not who hath undergone the greatest bodily labor in Religion, or passed the severest Sufferings, or gone through the eminentest Offices, and Employments, but who hath most honored God in his place, got most holiness in his Heart, been most humble and contented with his Condition.

VSE 2. Is for the Encouragement of poor weak Christians, who have the Essentials of Godliness, though' they be weak, and have not attained to the Eminency of many others: These should not be dismayed; there are persons of all sizes, and several degrees in Heaven, and they are all possessed with the same common happiness; 2 Pet. 1.2. To them that have obtained like precious faith with us. Mean Believers in some sense have like precious faith with an Apostle, as to the great ends of the Covenant; the same Jewel: complectitur & Puerulus, complectitur & Gigas ; one holds with a strong, the other with a trembling hand; the Jewel is of the same value: The same Sacrifice for sin, we all depend upon the infinite mercies of the same God; the same Physician of Souls hath us in cure, who hath cured all others; the same Captain that hath saved others who are more eminent, is conducting us to Salvation, and is preparing us for the same Estate which they hope to enjoy. They have no greater, nor better High-priest and Mediator with God, than we have, they are going to the same place that we are, and we that they are; only they have gotten the start a great way before us: But whilst we strive to overtake them, and make as much haste as we can, though we bewail our imperfections, yet we should not lose the comfort of our sincerity.

Doct. II. Though the essential Happiness of the Saints be the same, yet there are degrees in Glory.

Luk. 19.16, 17, 18, 19. We read there of having authority over ten Cities, and five Cities: More is required of the first Servant, and more is given him; and more is required of the first Servant than the second; as we expect an Horse-man should come sooner than a Foot-man. But more particularly to prove that there are degrees of Glory: First, From Scripture. 2 Cor. 9.6. He that soweth sparingly, shall reap sparingly; and he that soweth bountifully, shall reap bountifully. As there is a difference in the kind of the Crop, according to the kind of the seed, Gal. 6.6, 7. so according to the degree ; some do well, others do better; so some fare well, others fare better, are more bountifully rewarded: For God will deal more liberally with them who shall accordingly with greater fidelity acquit themselves in well-doing. There is a Proportion observed. Again, the common happiness of the Saints, is, To shine as the Stars, Mat. 13. and Dan. 12.3. yet the Apostle telleth us, that one star differeth from another in glory; so shall it be in the resurrection from the dead, 1 Cor. 15.41. namely, that their Glory shall be according to their inequality in Zeal, Service, and Faithfulness to God. Another place shall be that, 1 Cor. 3.8. Every man shall receive his own reward, according to his own labor ; that is, according to the degree ; for he speaketh there of degrees of serviceableness in the Church. Every man hath a labor of his own, that is, such a measure and degree of service appropriately his; and so by consequence, hath his own reward, somewhat which doth exactly answer his labor. Some have thought no: That the Saints in Heaven, their Reward is exactly equal: It's true, all shall have enough, but some more than others: So Eph. 6.8. Whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free ; that is, shall be punctually and particularly considered by God for it; he shall receive the same, not for kind, but quantity and proportion : They shall have in their Reward a particular and appropriate consideration; a Bondman a Bondmans Reward, a Freeman a Freemans Reward ; every degree of goodness shall be considered by God: so there seemeth to be a distinction between a Prophets Reward, and a righteous man's Reward, and a Disciples Reward, Mat. 10.41, 42. Add that concerning Zebedee 's Children, Mat. 20.21, 22. she cometh to Christ, and prayeth, that her two Sons might sit one at his right hand and the other at his left, in his Kingdom. Christ doth not deny but that something there is which may be signified by his right hand and his left, yea rather asserts it; for he saith, It shall be given to those for whom it is prepared of my Father. There are some chiefest and highest places of Glory and Preferment in his Kingdom, and he hath prepared these places for persons of the greatest worth and eminency in his service; for these the greatest Honors of the World to come are reserved.

Reasons of the Point.

(1.) From the Nature of that Glory and Blessedness we expect. It standeth in Communion with God, and Conformity to him, or the Vision and full fruition of God, Psal. 17.15. 1 Joh. 3.2. Now the more holy, the more suited to this happiness, and therefore have larger measures of it; Mat. 5.8. Blessed are the pure in heart, for they shall see God. Heb. 12.14. Without holiness no man shall see the Lord. We behold his face in righteousness. Now we are more capacitated, Vessels of a larger bore: 'It is unreasonable to imagine that clarified Souls have no more fruition of God than those that only have Grace enough to make an hard shift to get to Heaven: Sicut se habet simpliciter ad simpliciter, ita magis ad magis. Holiness singly fits to see God, and without it we cannot see him: So a little Holiness fits us to take in a little of God; the more Holiness, the more of God.

(2.) From the pleasure God taketh in his own Image: So much of the Image of God as his Creature hath, so far more amiable in the sight of God: The Lord delighteth in the Vpright, Prov. 11.20. If God delighteth in them, he delighteth more in one that is more holy and upright. Thus from God Holiness we may argue, he doth not delight in the impure, Psal. 5.4. Thou art not a God that hast pleasure in wickedness. He cannot so fully delight in the less pure; Psal. 18.25, 26. With the upright man thou wilt show thyself upright, with the pure thou wilt show thyself pure.

(3.) From the Justice of God, and the Quality of that Happiness which we expect: Though it be an act of free Grace and bounty in God to bestow it on us, yet 'tis a Reward; and Reward is considerable with respect to the work: The Reward is not of Merit, but Grace; but yet God's merciful Justice respecteth the degree of our Service; Heb. 6.10. God is not unrighteous to forget your work of Faith, and labor of Love. 'It is an act of remunerative Justice, according to the New-Covenant: The higher Service hath an ordinability to the greatest Reward.

(4.) God doth in this world give the greatest Blessings to those that do most eminently glorify him ; therefore signal Faithfulness is eminently rewarded in the World to come; as God promiseth to make a Covenant with Phineas, because he was zealous for God, to make an atonement for the People, Numb. 25.13. This the rather holdeth good, because the Rewards of the Old Testament were a kind of Figure of Eternity.

(5.) In the Punishment the • e are degrees, therefore in the Reward God will punish men differently, more or less according to the rate of their sins: we read of 〈 in non-Latin alphabet 〉 , more tolerable: So he will reward men more or less according to the different degrees of their faithfulness: So Mat. 11.21, 22. It shall be more tolerable for Tire and Sidon in the day of Judgment, than for you. So Luk. 12.47, 48. we read of many Stripes, and few Stripes. 'It is true, the Reward is not of debt; yet there is an Equity observed in his Bounty.

(6.) The Glorified State of the Saints in all probability suiteth with all the rest of the Creation. There is a difference and disparity in everything else: Among men in the World, in Wisdom, and Rank, and Quality, and Riches; In the Church, some have meaner, some larger Gifts. There are degrees among the Devils; we read of Beelzebub the Prince of the Devils: Among Angels, there are Arch-Angels, Principalities, Powers, Thrones, Dominions. So 'tis likely among the Saints.

(7.) The Profit: It encourageth to Godliness: This inequality of Rewards, giving greater things to those that do more, and be more faithful, than to imagine that they who sow more sparingly, shall reap as plentifully as those that sow liberally. It is a great damp to all worthy dealing, and signal excellency, that all shall fare alike; but it quickeneth us to our utmost activity, to remember that as our work is, our Reward will be.

VSE, Is to quicken us to be more faithful to God, for these Considerations.

1. Heaven being the perfection of Holiness, if you do not desire more degrees of Holiness, you do not desire Heaven itself ; 1 Joh. 3.2, 3. Behold now ye are the sons of God, and it doth not appear what we shall be: But we know, that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himself as he is pure.

2. 'It is gross Self-love, to go as near the brink of Hell and Destruction without falling into it, and to beat down the price of Salvation as low as we can; and he that will do nothing more than what is simply necessary to Salvation, will never be faithful with God. To save the stake of their Souls, they will serve God as little as they can.

SERMON XIV.

W E have seen the Account and reception of the faithful Servants. We now come to the Masters Reckoning with the unfaithful one. The Order is observable: First, He rewardeth the faithful Servants, and then punisheth the careless and negligent. His own Nature inclines him to Reward, he doth good, and showeth Mercy out of his own Self-inclination; but our Sins force him to punish. And mark, he that had received one Talent, is called to an account as well he that had received more ; That no man may think to be excused for the meanness of his Gifts and place: 'It is true, he giveth an account for no more than he hath, but for so much as he hath he must give Account. Christians that have five or two Talents, must give an Account for five or two : But Heathens that have but one Talent, the light of Nature, give an account for one. The Apostle telleth us, That as many as have sinned without the Law, shall perish without the Law, but as many as have sinned in the Law, shall be judged by the Law, Rom. 2.12. Everyone according to the Dispensation they have lived under. The Apostle intimateth a distinction of two sorts that are to be judged: 2 Thes. 1.8. In flaming fire, taking Vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Those that have great parts, and great opportunities, will not be accepted with the same Improvement that others are that have fewer; neither from the same person will God accept a like Service when sick, as when well; but according to their abilities and opportunities he doth expect. Well, but let us see what Account he bringeth that had but one Talent. The Parable offereth,

• First, The Servants Allegation or Excuse.
• Secondly, The Masters Answer or Reply.

We are now upon the former, and there,

• 1. The remote Cause of his neglect; his prejudice against his Master. Lord, I knew thou art an hard man, reaping where thou hast not sowed; and gathering where thou hast not strawed.
• 2. The Effect of this Prejudice, and so the next and immediate cause of this neglect, I was afraid.
• 3. His Negligence and unfaithfulness itself, in bringing his Talent without Improvement; I went and hid thy Talent in the Earth: and lo, there thou hast what is thine.

(1.) In the Prejudice: Christ impersonateth our natural thoughts and the secret workings of our minds ; we dare not say so, but many think so: as if God were an hard and morose Master, whom 'tis impossible to please. The Servant in the Parable had as little cause for his pretence, as we have for our hard thoughts of God: He knew the contrary; if he would consult his own experience, he might have found his Master to be good and kind, who had taken him into his Family, entrusted him with a Talent, waited long for his Improvement: But this is the nature of man, Self-love will rather blame God, than acknowledge our own Fault, and Sin; tax his Severity, than confess its own Negligence.

(2.) In the Servants being afraid, Christ would teach us, that ill Opinions of God beget Pusillanimity and slavish fear. And

Lastly, In his Non-improvement, but rendering the Talent as he received it, That Pusillanimity or slavish fear and sloth, go together; or those that are afraid of God will never do him Hearty service.

I cannot handle all the Points that will arise from this Paragraph, yet I shall discuss one, that will take in the Substance and Effect of all. And that is,

Doct. That slavish Fear is a great hindrance to the faithful discharge of our Duty to God.

First, Let me observe to you, that there is a twofold fear; Filial and Servile: Child-like and Slavish. The one is a lawful and necessary fear, such as quickeneth us to Duty; Phil. 2.12. And is either the fear of Reverence, or the fear of Caution. The fear of Reverence is nothing else but that awe we are to have of the divine Majesty as Creatures, or our humble sense of the condition, place and duty of a Creature towards its Creator. The fear of Caution, is a due sense of the Importance, and Validity of the business we are engaged in, in order to Salvation: certainly, none can consider the danger we are to escape, and the blessedness we aim at, but will see a need to be serious. And therefore this fear is good and holy.

(1.) But there is besides this, a slavish fear, which doth not further, but extremely hinder our work. For though we are to fear God, yet we are not to be afraid of God; This is that which the Apostle calleth, 〈 in non-Latin alphabet 〉 , opposite to the Spirit of Adoption, Rom. 8.15. and a cowardly fearful Spirit, opposite to that Spirit of Power and Love, and of a sound Mind, which is the principle of all faithful Service to God. They that are under the Spirit of bondage, serve not God as Children serve a Father, but as Slaves serve an hard and cruel Master. Fear is the inseparable Companion of this Spirit, which must needs be a great hindrance to our Duty; because it begets hatred to God, and the torment it bringeth to ourselves: As it breedeth Hatred to God; Oderunt quem metuunt, quem odimus periisse cupimus ; when we only dread God for his Vengeance, we keep off from him, as a dissolute servant hateth that Master who would scourge him for his Debaucheries: The Nature of this fear is to drive us from God. Gen. 3.7, 10. I was afraid. So because of the Torment it bringeth to us. Eph. 4.18. For the legal Spirit, 'tis called a Spirit of bondage, Rom. 8.15. It hath fear and torment in it, and is an Enemy to us, for it banisheth all those sweet Principles which should enliven our Service; as Love to God, and Delight in our work; which doth enliven and inspire everything that we do with an earnest Spirit; But where Love is wanting, and all the Comfort that should accompany our duties, 'tis lost; either a man doth nothing, or all that he doth, is in a compulsory manner, by mere force; and so our hands must needs be weakened in God's Service, if we be not totally discouraged: For often it endeth in a Despair of pleasing, or being accepted with God. There is a lazy sottish Despair, as well as a raging tormenting Despair: Jer. 18.12. There is no hope, we will walk in the Imagination of our own Hearts ; Cast off all care of the Souls Welfare. This was the fear of the slothful Servant in the Text, and such a fear have many others in the bosom of their hearts, by which they can never do anything effectually in the business of Religion, by reason of their-strong Prejudices, occasioned by their own tormenting fear.

(2.) That this fear is begotten in us by a false opinion of God, that rendereth him dreadful, rigorous, and terrible to the Soul. The Servant in the Text doth not only say, I was afraid, but giveth a reason of it: I knew that thou wert an hard man, reaping where thou hast not sowed, and gathering where thou hast not strawed. A parabolical speech, to set forth a cruel Tyrant, that doth exact upon those that are under him without Mercy and Reason. Our Affections follow our Apprehensions, and we either love or fear according to the inward notions that we have of God in our minds. They that know thy name will trust in thee, Psal. 9.10. If we had righter notions of God, we would love him more, and trust him more: But when we conceive amiss of him, accordingly we are affected to him: And therefore we should take heed what Picture we draw of God in our minds; for if we have only such apprehensions as render him grievous and burdensome to us, these thoughts will leaven our Hearts, and make us either neglect his Service, or do it by constraint, in a very awkward and uncomfortable manner. If the Devil can bring you to have a base opinion of God, as cruel and tyrannical, and once possess you with sour thoughts, and fretful Jealousies, or harsh surmises of his Government, it will turn all your love and obedience into hatred and slavish fear. Therefore those that consider, that Love is the great principle of Obedience, should also consider that there is nothing so necessary to breed love, as good thoughts of God, and a due sense of his goodness in Christ; come to this once, and then all that he requireth and doth, will be acceptable to us: His Laws will not be grievous, nor his Providences seem burdensome to you, nor his Judgments intolerable. How can you love him, till you represent him as an Object of Love; one upon whom you may cheerfully depend for Life and Defense; and from whom you may comfortably expect the Rewards of Obedience? Therefore take heed of painting out God in your thoughts as an hard Master. The Apostle telleth us, Heb. 11.6. He that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him. As soon as we apprehend his Being, we should also pitch upon his Bounty and Goodness. First, That he is, and then, That he is a Rewarder. There is in all men some Impression of a Godhead, which is clearly understood and seen by the things that are made, Rom. 1.20. This Apprehension of God calleth for Worship: for next that God is, we must believe he must be Worshipped, Joh. 4.24. These two notions live and die together; they are clear and blotted out together. As the apprehension of God is clear, and more deeply engraven upon the Soul, so is this notion of man's Duty of Worshipping God clear, and imprinted upon the Soul also. The one Impression cannot be worn out without the other. But now, want of a true Knowledge of God breedeth slavish fear, fearing God in excess, rather than loving him in any tolerable measure; because a man naturally looketh upon God with the same eye, that a Malefactor doth upon his Judge. Fear is more natural to carnal men, because a bad Conscience is very suspicious, and our sense of God's Benefits is not so great, as the sense of our bad deservings is quick and lively. Therefore naturally we have no other notions of God, than as a rigid Law-giver and severe Avenger. The Heathens, who in all their Worship discovered the natural Sentiments of Religion that are in the Hearts of men, observed this in the Straits, Vt prius placarent iratos Deos, &c. Wrath and Anger were the first thoughts they had of a Divine Power; and 'tis as true among Christians. Guilty Nature is more presagious of evil than of good, when it is serious. 'It is true, wicked men cry out, God is merciful, and that is generally the cause of their Laziness and sleightness in Religion; but it is when they do not mind what they say; these are but sugared words in their Tongues, when they are serious they have other thoughts. Bondage is more natural than Liberty, Fear than Hope; because of the Covenant we are under, which is a Covenant of works, a Ministry of Death and Condemnation, and so begetteth fear, and representeth God as terrible: yea, 'tis found in those that are more serious, and have some beginnings of a good work upon their Hearts; they are too apt to entertain ill thoughts of God, and looking upon him in the glass of their guilty fears, represent him as harsh and inexorable. All their terrors and troubles are raised by false Apprehensions of God; and therefore the course of their Obedience groweth the more uncomfortable: This is a truth, that the Law and Grace contendeth for the mastery in every Heart, that entertains thoughts of Religion; not only Corruption and Grace, but the Law and Grace: And as their Law-notions prevail, so their slavish fear increaseth; but as the Gospel Apprehensions prevail, so their Love of God increaseth, and their comfortableness in Religion. Therefore still the Caution is bound upon us, to take heed what Notions we have of God, and that we have not any diminishing, extenuating thoughts of his goodness and mercifulness; that we do not look upon him as one that lieth upon the catch, to spy out Advantages against us; for that thought will mightily weaken our hands in the Lord's work. Do not think of him as one that delights in the Creatures misery: No, rather in showing Mercy and Goodness, and as ready to give out Grace to the humble that lie at his Feet, however he dealeth with the stubborn and obstinate Refusers of his Grace. And therefore, if I may digress into Application, while I am yet in some doctrinal Considerations; I would advise,

First, That to preserve the Sense of Religion in the general, men would consider how much God standeth upon the Credit of his Goodness, and that he giveth them no cause of discouragement, as from him; Mich. 6.3. O my People, what have I done unto you, wherein have I wearied you? That his Commands are not grievous, Mat. 11.29. 1 John 3.5. That the Trials sent by him are not above measure, 1 Cor. 10.13. nor his Punishments above deservings, Neh. 11.9, 13. That he is not hard to be pleased, nor inexorable upon our infirmities, Mal. 3.17. These things should be constantly in our minds, for the Vindication and Justification of God from our natural Jealousies and evil Surmises, that we have of his Conduct and Government.

Secondly, I would advise poor trembling Souls, that are alarmed by their own fears, which represent God as an Enemy, and standing at a distance from them; that they would study the Name of God: For surely things are known by their Names, and poor disconsolate Souls are bidden, Isa. 50.10. To trust in the Name of the Lord, &c. Now what is the Name of God? Even that which he proclaimed, Exod. 34.5, 6, 7. I am the Lord God, merciful and gracious, longsuffering and abundant in Goodness and Truth; keeping Mercy for thousands, forgiving iniquity, transgression and sin. Therefore take all his Name, and meditate upon it. Satan laboreth to represent God by halfs, only as a consuming Fire, as clothed with Justice and Vengeance. Oh no! 'tis true, he will not suffer his Mercy to be abused by contemptuous Sinners, he will not clear the guilty, though he waiteth long on them before he destroyeth them; but the main of his Name, is his Mercy and Goodness. Take it as God proclaimeth it, and see if you have any reason to have hard thoughts of God; you will find, that though he be an high and holy one, yet he is willing to be treated with: That he is great, but yet good, ready to receive returning Sinners: if thou hast sin and misery, Christ hath Compassion and Pity, he is the Father of Mercies, 2 Cor. 1.3. Misericors est, cui alterius miseria cordi est: Mercy hath its name from Misery, and is no other thing than laying another's misery to heart, not to despise it, nor to add to it, but to help it: And therefore if thou be miserable, and knowest it indeed, his Nature giveth a strong inclination to succor the miserable. I, but saith the convinced Soul, there is nothing in me to be regarded; the Lord telleth, I am gracious ; and Grace doth all freely, and from a self-inclination; it giveth all the Qualifications he requireth; but I have been long a presumptuous Sinner. Why, God telleth you, his Name is longsuffering: He that gave not the Angels one hours space for Repentance, hath long delayed the Execution of our Sentence, and calleth us to himself, that we may escape the Condemnation of Angels. But I am exceeding perverse and wicked: The Lord telleth you, He is abundant in Goodness. I am full of fears and doubtings: Still he is abundant in goodness and Truth. I have abused much Mercy, and can Mercy pity me? The Lord telleth you, He keepeth Mercy for thousands, and can forgive Iniquity, Transgression and Sin. His Treasure of Mercy is not soon spent and exhausted: no sin can exclude a willing Soul; Mercy will pardon thy abuse of Mercy, if thou repentest of it.

Thirdly, To the People of God, who having a clearer sense of their Duty, and a larger Heart towards God than others have, and so are the more troubled for the Poverty of their Graces, and weakness and Imperfection of their Services than others are, which may breed Bondage and uncomfortableness; I would have them consider, that Humility and Meekness doth still become them, but not Dejection and Despondency of mind, that they should ever be complaining, fearful, and disconsolate. We have not an hard Master, he hath made Joy a part of our work: Phil. 4.4. He gave his Son, Luk. 1.74, 75. That being delivered from our Enemies, we might serve him without fear, in Holiness and Righteousness. We should consider, that he is ready to bear with failings where there is an upright heart: That God accepteth what we can through Grace well and comfortably perform. 'It is a general Maxim of the Gospel, though spoken upon a particular occasion, 2 Cor. 8.12. That if there be a willing mind, it is accepted according to what a man hath, not according to that he hath not. That the God whom they serve in the Spirit, can put a finger on the scar. Ye have heard of the Patience of Job, Jam. 5.11. Ay, and we have heard of his Impatience too, his cursing the day of his Birth, and his bold Expostulations with God. But this is passed over in silence, and his Patience commended. Nothing should be a discouragement from serving cheerfully so good and Gracious a God, who is so ready to accept and assist us, 1 Pet. 3.6. compared with Gen. 18.12. He will own a Pearl on a Dunghil, the least Act of sincere Obedience though there be many failings. But I must return.

(3.) The usual ill thoughts of God, are these three.

1. That He is rigorous in his Commands: 2. Niggardly and tenacious in his Gifts and helps of Grace: 3. And as to Acceptance, that he is hard to please, and easy to offend. All these may be gathered out of the words of the unfaithful Servant, and all these lie deep in the Hearts of men against God's Sovereignty.

(1.) Hyppocrites accuse God of Tyranny in his Laws, as if he dealt hardly with his Creatures, to leave them with such affections in the midst of the Snares and Temptations of the present Life, and requiring such Duty from them. Certainly, all that God hath required of us, is holy, just, and good, conducing not only to his Glory, but to the Rectitude and Perfection of our Natures; man would not be man, if such things were not required of him; so that if we were in our right wits, and were left to our own Option and Choice, we would prefer Subjection to such Laws, before Exemption and freedom. Micah. 6.8. Are Justice, Temperance, Chastity, Piety, Patience, Gives and Fetters to Human Nature? We cannot be without these, and preserve the Nobleness of our being, and the good of human Societies. 'It is true, this lower World furnisheth us with many Temptations to the contrary, but these Temptations work not by constraining Efficacy, but only by enticing Perswasion, and have we not more earnest Perswasions to love God, and please God? Are not God, and Christ, and Heaven, more lovely Objects, than all the Pleasures and Profits and Honors of the World? These things do not force the will, but draw your consent; and surely God hath propounded more lovely things in his Covenant, to draw this consent from them: The great fault is in our Lust, 2 Pet. 1.4. As the Poison is not in the Flower, but in the Spider.

(2.) He accuseth God as backward to give Grace, and help our Impotency; and as if he did require more than he giveth. This is obvious and express in the words of the naughty Servant; Reaping where thou hast not sown, and gathering where thou hast not strawed. But this also is an unjust charge; for God requireth nothing but according to the Talents received. Now he needeth not take anything from the Creatures, for he giveth all; he had one Talent, and God expected the Improvement but of one: Let men try to the utmost and see if they have cause to make this Complaint; they will find, that the way of the Lord is strength to the upright, Prov. 10.29. and that all these jealousies are but a slander against God's Government: Why do you complain that he would reap where he hath not sown? Is it because you would have God force you to be good whether you would or no, and by an absolute constraining Power drive you out of your flesh-pleasing course? Consider how unbeseeming it is the Wisdom of God, that men should be holy and good by Necessity, and not by Choice: Virtue would then be no virtue, not a moral but a natural Property; as burning is to Fire: And it were no more praise-worthy to mind Heavenly things, than it is for a Stone to move downward. 'It is true, God must make make us willing, but willing we must be: now there is no such thing on your parts, when you willfully refuse the hopes God offereth, Acts 13.46. Since ye put away the Word of God from you, and judge yourselves unworthy of eternal life; lo, we turn to the Gentiles. At least you do not apply your hearts to work with God, or frame your doings to turn to him, as 'tis in the Prophet; you do not improve Means; and Mercies, and Providences, and Helps vouchsafed: And will you after all this think God a Pharaoh, that requireth Brick, and giveth no Straw. Here 'tis verified, Prov. 17.3. The foolishness of man perverteth his way, and his heart fretteth against the Lord. We usually ruin ourselves, and then complain that God giveth no more Grace. But do not we justify this conceit of wicked men, when we say, God requireth Duty of the fallen Creatures, who have no power to perform it?

I answer, 1. We must so maintain God's Goodness, as still to keep up his Sovereignty, and right of Dominion. Man had power, which was lost by his own default; but God doth not lose his Right, though Man hath lost his Power: Their Impotency doth not dissolve their Obligation. A Drunken Servant is bound to the Duty of a Servant still: 'It is against all reason, the Master should lose his right to command, by the Servants default. A prodigal Debtor that hath nothing to pay, yet is liable to be sued for the debt without injustice. God contracted with us in Adam, and his obedience was not only due by Covenant, but by Law, and immutable right; not by positive Law only, or Contract. And therefore he hath a right to demand Obedience, as the fruit of Original Righteousness.

2. 'It is harsh, men think, to answer for Adam's fault, to which they were not conscious and consenting▪ But every man will find an Adam in his own heart; the Old Man is there wasting away the relics of natural light and strength; and shall not God challenge the debt of Obedience from a proud, prodigal Debtor? We are found naked, yet we think ourselves clothed; poor, yet we think our serlves rich, and to have need of nothing: Therefore God may admonish us of our Duty, demand his right to convince us of our Impotency, and that we may not pretend we were not called upon for what we owe him. Man is prodigal; we spend what is left, lose those relics of Conscience and moral Inclinations which escaped out of the ruins of the fall.

3. God requireth it, that we may acknowledge the Debt, and confess our Impotency, being practically convinced thereof, and so humbly implore his Grace.

4. God is still offering recovering Mercy, and never forsaketh any, but those that forsake him first; 1 Chron. 18.9. If thou forsake him, he will cast thee off forever. 2 Chron. 5.2. If you forsake him, he will forsake you: Did you improve yourselves, and beg God's Grace, and carry on the Common work as far as you can, then 'twere another matter. He that useth God's means as well as he can, he lieth nearer to the blessing of them, than the willful despiser and Neglecter of them. Unsanctified men may do less evil, and more good than they do: Therefore if they neglect the means, they are left inexcusable; not only as originally disabled, but as willfully graceless: So that no such prejudice can lie against God; he offereth grace, and power, and men will not have it.

(3.) The third Prejudice is, That he is hard to please, and easily offended: As if he did watch advantages to ruin and destroy the Creature. Oh! No, This cannot be thought of God: He that rewarded the Picture and shadow of duty, as in Ahab, 1 Kings 21.29. the first offers of it in his Servants, Isa. 32.5. that regarded the returning Prodigal, Luke 15.20. Isa. 65.24. whose Bowels relent presently; who hath promised to reward a Cup of cold Water given for Christ's sake, Mat. 10.42. and that our slender Services should receive so great a Reward, that beareth with his people's weakness, that spareth them as a man spareth his only Son ; by their failing, surely he is not harsh and severe.

(4.) These Prejudices are very Natural to us ; and therefore should be regarded by all. This appeareth partly by the first Fall of Man. Prejudice against God was the fiery dart that wounded our first Parents to death: The first Battery that Satan made, was against the persuasion of God's goodness and kindness to man; he endeavored to make them doubt of it, by casting jealousies into their minds, as if God were harsh, severe, and envious in restraining them from the Tree of Knowledge, and the fruit that was so fair to see to, Gen. 3. If once he could bring them to question God's goodness, he knew other things would succeed more easily; for the sense of the Creators goodness was the strongest bond, by which the Heart was kept to God. And partly, because still the Devil seeketh to possess us with this conceit, that God is harsh and severe, and delighteth in our ruin, and casteth jealousies into our heads; as if God did infringe our just Liberties by the restraints of his Law: And we have the same impatiency of restraints, which they had; and the Flesh being importunate to be pleased, we are apt to find out excuses: And as the naughty Servant condemneth his Master, when he should beg pardon; so such is the perverse disposition of Man, when we should confess our fault, we will abuse God himself; as Adam, Gen. 3.12. The Woman thou gavest me, gave me, and I did eat. This monstrous conceit of God we further by observing his injuries, (as we count them) rather than his benefits: We take notice of Afflictions, but not of daily Mercies. David had much ado to hold his Principle; Psal. 73.1, 2. Truly God is good to Israel, even to such as are of a clean Heart: But as for me, my feet were almost gone, my steps had well nigh slipped. These thoughts are very incident to us.

VSE. Oh then! when we set our Hearts to Religion, let us take heed of slavish fear: And if so, take heed with what thoughts of God you are leavened; and that you do not draw a monstrous and horrid Picture of him in your minds: Oh look upon him as full of Grace and Mercy ; ten thousand tim • more inclined to do good, than any Friend you have in the World. The Devil governeth the dark parts of the World by slavish Fear; but God governeth by Love. To this end consider,

(1.) That in his Word God representeth himself by Mercy and Goodness, rather than any other Attribute: Mercy is natural to him; he is the Father of Mercies, 2 Cor. 1.3. God is not merciful by accident, but by Nature: The Sun doth not more naturally shine, nor the Fire more naturally burn, or Water more naturally flow, than God doth naturally show mercy: 'It is pleasing to him, Micah. 7.18. Jam. 2.13. Mercy rejoiceth over Judgment. Punitive acts are forced from him, but gracious acts drop from him of their own accord, like Life-honey. Nay God is Mercy itself: 1 Joh. 4.8. God is Love. It cannot be said of a man, that he is Learning and Wisdom, though learned and wise. But God is not only loving, but Love; and infinite Sea of Love without Banks and Bounds. It was well observed of Oecolampadius, That men were taught amiss to know the Nature of God by vulgar Pictures and Representations: (For their fashion was then to picture God in some fair and beautiful form, and the Devil in some foul ugly shape.) Puerorum major pars nescit quid sit Deus, quid sit Satan. But he adviseth Parents, if they would teach their Children to know what God is, they would first teach them to know what Goodness is, and Justice is, what Mercy is, what Bounty and Loving-kindness is; per illas enim proprie quid Deus sit discimus. Again, If they would know what kind of Creature the Devil is, they should first know what Malice is, and Filthiness, and what Villany and Treachery is; for Satan is a Compound of all these. The best Picture that could be taken of the Devil, would be by the Characters of Malice, Falsehood and Envy: But God is Justice itself, Goodness itself, Mercy itself, as it is expressed in Scripture.

(2.) In Christ, who is the express Image of his Person, Heb. 1.3. Now Christ disdained not the Company of Sinners, went about healing Sicknesses and Diseases, and doing good. His Miracles were acts of Relief, not done for Pomp and Ostentation.

(3.) In his Providence. Act. 14.17. He left not himself without witness, in that he did good, and gave us Rain from Heaven, and fruitful seasons, filling our hearts with food and gladness.

SERMON XV.

H Ere is the Masters Reply to the Servants Allegation : In the words we have two things.

• 1. An Exprobration of his Naughtiness and Sloth.
• 2. A Retortion of his vain Excuse upon his own head, If thou knewest, &c. Not as if the Lord did grant it to be true, that the slothful Servant had alleged, but his own Opinions and Conceits were enough to convince him.

(1.) Here is a 〈 in non-Latin alphabet 〉 , a Concession ; For Dispute sake, be it as thou hast said.

(2.) The Inference, Thou oughtest therefore to have put my Money to the Exchangers, that at my coming I might have received my own with Usury. The Argument is returned upon himself; The Bankers and Usury here mentioned are only by way of comparison, and can no more be urged to justify the putting Money to use, than, Behold I come as a Thief, can justify Theft; or that Parable Luke 16. should justify Fraud and Injustice; the unjust Steward did wisely, Non servi fraudem, sed prudentiam, &c. Parables are not taken from those things that de jure ought to be done, but de facto are done: Therefore I shall not interpose any Judgment of mine upon this occasion, as to that case, whether any putting Money to use by lawful, yea or no: only observe, That Christ will have his own with Usury, some improvement he expects when he cometh.

First, I begin with the Exprobration: 'Twas a sharp but well deserved Reproof; if the bad Servant had feared this aforehand, it might have been better with him; shame is the fear of a just Reproof. Mark the different entertainment of the good and bad Servant: there 'tis, Good and faithful Servant ; here, Thou wicked and slothful Servant: Christ will upbraid the unfaithful at the day of Judgment. He is called a wicked, evil Servant, because unfaithful; Sloathful, because negligent.

1 Doct. A Sloathful Servant is a wicked Servant.

These two Terms are here coupled: There is a twofold Sloath.

First, Common: In the ordinary affairs of this Life, 2 Thes. 3.10. We commanded you, that if any would not work, neither should they eat: 1 Tim. 5.8, 13. He that provideth not for his own, is worse than an Infidel: v. 13. And withal, they learn to be idle.

Secondly, Spiritual, called 〈 in non-Latin alphabet 〉 , and Torpor spiritualis, one of the seven deadly sins among the Papists, a remiss will in divine and heavenly matters, or a negligence in the duties of Holiness, because of the labor and trouble that accompanieth them: Rom. 12.11. Not slothful in Business, fervent in Spirit, serving the Lord. Heb. 6.12. That ye be not slothful; but Followers of them, who through Faith and Patience have inherited the Promises. There are in these Scriptures two words, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ; Dull, Stupid, Backward. They are both bad; but this latter is worst, because of the Matter about which 'tis conversant. The one in our Particular, the other in our General Calling. To be negligent in our ordinary Callings is bad; but much more in the great Affairs of our Souls: 'It is not only an evil Thing, but an evil Sin. Of this principally.

(1.) Because total Omissions, against Knowledge and Conscience, especially of necessary Duties, are very great Sins. That Omissions are Sins as well as Sins of Commission, appeareth from the Nature of the Law; which consists of a Precept, and Prohibition: It enforceth Good, as well as forbiddeth what is Evil. Psal. 34.14. Depart from Evil, and do Good. In the Government of Man, the Law useth both these; the Bridle, and the Spur ; inciting him to that which is Good, and restraining him from that which is Evil. You deny God his due, when you with-hold from Him that Service, Love and Worship which He requireth: Which is a great Evil in his Creatures, which are made by Him, and fed and maintained by Him. You wrong Him, when you deprive Him of your Service, for whose Use you were made. Therefore, Sins of Omission are Sins. Now, of all Omissions, Omissions of the most necessary Duties are most culpable; want of Love to God, Fear of God, Faith in God, are greater Evils, than not Praying at such a time, Hearing of the Word, or Labouring in our Callings at such a time. The Life of Religion lieth in the one, more than in the other; and they are more indispensibly required. The Scripture pronounceth an heavy Doom upon these kind of Defects: 1 Cor. 16.22. If any Man love not the Lord Jesus Christ, let him be accursed. Among these, Sins contra Remedium, are more baneful than Peccata contra Officium. Heb. 2.3. How shall we escape, if we neglect so great Salvation? Especially, when Total. To omit an Act of Love to God, or to fail in Point of Faith, in a particular Case or Exigence, is a great Evil; but to be wholly careless and mindless of the Favor of God, or to seek after it in a very overly sleight manner, is worst of all. Rom. 3.11. There is none that understandeth, that seeketh after God. They do not make it their Business to remember God, or their Duty to Him; or their Study to please Him: They think of Him seldom, or very neglectfully worship Him, or make mention of Him very coldly, serve Him carelessly, or by the bye. This showeth, that Men are naughty, wicked, and in a cursed Estate: Especially, when they are convinced of better; that God deserveth more serious Regard at their hands, and Christ to be more dear and precious to them, and their Converses with Him more delightful: The Religion they profess, doth plainly call for more at their hands; and their Consciences are clamorous, and the Spirit of God importunate with them. To omit a Duty against Knowledge, is as great a Sin, as to commit Evil against Knowledge. Jam. 4.17. Therefore, to him that knoweth to do Good, and doth it not; to him it is Sin. The closer the Application by serious Convictions, strong Motions and Impulses to do better, the greater their Sin: For this argueth a flat Disobedience and Contempt of God, and a Grieving of his Spirit, Ephes. 4.30. To give Him the Repulse, when He would fain enter, and take Possession of our Hearts!

Now, put all these things together, and you will soon find, that a Sloathful Servant is a very wicked, naughty Servant. Satis est Mali ipsum nihil fecisse Boni.

They are not only evil Servants, that teach Falsities; but they also, that do not promote the Kingdom of Christ to their Power: Not only they that do no Hurt, but they that do no Good. Matth. 3.20. Every Tree that bringeth not forth good Fruit, is hewn down, and cast into the Fire. Not only the Poysonous, but the Barren Tree.

(2.) The Motives that draw us to this Idleness and Sloath, are paltry, base, and such as offer great Wrong to God. Alas! what have we to hinder us in God 's Service, but a little worldly Profit, Pleasure, or Honor? Now, what a gross Sin is it, to love the World above God ; or to neglect Christ, that died for thee, merely to please the Flesh, and to seek its Ease and Contentment! Probatio unius sine contumelia alterius procedere non potest. Heb. 12.15. Lest any Root of Bitterness springing up, trouble you; and thereby many be defiled. If there were some better or more considerable thing in the Case, the Fault were the less, and our Negligence might the more be excused: But this is a gross Sin, to despise God for poor contemptible Vanities. The World counts Profaneness by another Measure than the Scripture: You count Adulterers, and Drunkards, and Swearers profane; but the Scripture counteth them profane, that have not an esteem of spiritual Privileges. There are peccata majoris infamiae, and peccata majoris reatus: Some sins in the eye of the world, have more filthiness and turpitude in them; and some sins in the eye of God have more guilt; as when we despise the favor of God, and do not think it worthy our most serious and lively diligence; the smallness of the temptation aggravateth the negligence. The Service of God is of everlasting consequence, but the things of the World are of short continuance; all this dust is gone with the spurn of a foot, one turn of the hand of God separateth thy neglected Soul from thy pampered Body, and then whose are all these things? 2 Cor. 4. ult.

(3.) Negligent Unfruitfulness is a breach of Trust, to which we are bound by Covenant, and so a disappointment of God's expectation. To fortify this Consideration, I need not repeat, that all God's Gifts to us imply a Trust; the very scope of this Parable showeth it, and it may be further confirmed by Isa. 43.21, 22, 23, 24. This People I have formed for myself, they shall show forth my praise. But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel: Thou hast not brought me the small Cattle of thy Burnt-Offerings, neither hast thou honored me with thy Sacrifices. I have not caused thee to serve with an Offering, nor wearied thee with Incense: Thou hast bought me no Sweet-cane with Money, neither hast thou filled me with the Fat of thy Sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thy iniquities. That where God hath given a People advantages, he expecteth answerable service and Improvement; and that we are bound to this by the Covenant of Grace, wherein we give up ourselves to the Lord, for his use and service: and that God reckoneth upon this. Gen. 18.19. I know my servant Abraham, that he will command his Children and his Household after him, — And Luke 13.7. Then said he to the dresser of the Vineyard; Behold, these three years have I come, seeking fruit on this Fig-tree: and Isa. 63.8. For he said, Surely they are my People, Children that will not lie. Only now I pres •• that Unfruitfulness and breach of Trust is a great Crime, and a disappointing the righteous expectation of God, a very provoking thing; and therefore the slothful Servant that doth not answer the Ends of his trust, nor fulfill his Covenant Vow, must needs be highly culpable, though he should not break out into acts of gross excess, and apparent enmity against God.

(4.) He that ceaseth to do Good, Evil must needs ensue ; and the unprofitable Servant hath his blots and blemishes, which render him odious unto God. Homines nihil agendo, male agere discunt, saith Cato. Standing Pools are apt to putrefy; and the Psalmist saith, Psal. 14.2. They are all become filthy and abominable, for there is none that seeketh God. When the Gardener holdeth his hand, the ground is soon overgrown with Weeds: Sins of Omission will make way for Sins of Commission; and those that neglect Improvement, lose all reverence and awe of God every day more and more, and so are given up to an hatred of his People, and many brutish Lusts: As a Carkase not embalmed is more noisome every day. Job 15.4. Thou castest off Fear, and restrainest Prayer before God.

1 VSE, Let us all be ashamed of our Sloath. There is more evil in it than we are aware of.

1. Consider the Necessity of Diligence. There is nothing in Religion can be gotten, kept, increased or maintained, without great Diligence: No Comfort without it. 2 Pet. 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure. 2 Pet. 3.14. Wherefore, beloved, seeing that ye look for such things, be diligent that you may be found of him in peace. No Grace without it. 2 Pet. 1.5. And besides this, give all diligence io add to your faith virtue, and to virtue knowledge. No hope of coming to Heaven without it. Heb. 6.11. And we desire that everyone of you do show the same diligence to the full assurance of hope to the end. Illi falsi sunt (saith Salust ) qui diversissimas res expectant, ignaviae voluptatem, & proemia virtutis. 'It is in vain to think that a loitering Profession will ever bring any glory to God, Comfort or increase of Grace to ourselves, or breed in us any comfortable Hope and expectation of Blessedness to come. All excellent things are hard to come by; 'tis true in Earthly matters, 'tis much more true in Spiritual.

2. Consider the evil of Sloath. A slothful man and a profane man differ very little. Prov. 18.9. He that is slothful in work, is brother to him that is a great waster: the one getteth nothing, and the other spendeth all. Thou wilt say, thou art no Drunkard, no Whoremonger: But thou art idle and negligent, so that you and they are Brothers; all the difference is, as between a Consumption and an Apoplexy; the one destroyeth in an instant, the other consumeth by degrees; the one is like splitting a Ship, that goes down to the bottom presently, the other like a leaky Ship that sinketh by degrees. Though you do not run into the same excess of riot with others, yet you are idle in the Lord's work; it cometh much to the same effect, the Heart groweth poorer and poorer till at length it ends in final hardness. Nay in some sense Negligence is worse than gross Profaneness: Many from great Sinners have turned great Saints, but few from a lukewarm careless Profession have come to anything. Therefore these are spewed out of God's mouth, Rev. 3.16. There is more hope of a Sinner, than of a lukewarm careless person; for he doth not think himself evil, and so is more liable to Security. God may give Grace to the one, but taketh away the Talent from the other.

3. Consider the Rewards of Diligence. This labor will turn to a good effect. 1 Cor. 15.58. Your labor shall not be in vain in the Lord. If there were nothing in chase, or not so great a Reward, we had more Excuse, but when the Reward is so full, and so sure, shall not we labor for it? We labor and toil, and use all diligence to obtain the things of this world; and shall we think to go to Heaven with our hands in our bosom, or lying upon a Bed of ease? To see men under the power of a Lust, may shame us; Psal. 127.2. Men rise early and go to Bed late to gain the world; men labor, sweat, and travel, and spare not cost to go to Hell: The Devil gets more Servants than God with all his Promises, Threatenings and Mercies; shall they be so diligent that have such bad work, worse wages, and the worst Master? and shall not we bestir ourselves?

4. The whole course of Nature inviteth us to Labor and Diligence, in order to our future Estate. The Sun is unwearied in his motion, that he may go up and down, Preaching God to the world: Prov. 6.6. Go to the Aunt thou sluggard, consider her ways and be wise: There is a great deal of morality hidden in the bosom of Nature, if we had the skill to find it out; What can the Aunt do? She provideth her meat in Summer, and gathereth her food in the Harvest: These little Creatures are not able to endure the cold of Winter, therefore work themselves deep into the earth, but they carry their food along with them; and should not we have as great a sense of futurity? We cannot endure the day of the Lord unless we make provision, Pro. 10.5. He that gathereth in Summer is a wise Son, but he that sleepeth in Harvest, is a Son that causeth shame: Now is our season to work, that in the day of our Accounts we may not be unprovided.

The Means against Sloath are Faith, Patience and Love : Faith and Patience we have in one place, Heb. 6.12. That ye be not slothful, but followers of them who through Faith and Patience inherit the Promises: They inherited the Promises, that is, the things Promised. If we propound to ourselves such a divine and noble end as those great and glorious things that are offered in the Promises, we must use the means; they had Faith, so must we have; they had Patience, and we must be Patient.

First, By Faith we are not to understand, Confidence and reliance upon God's Promises, a probable human Faith and Hope will not be sufficient, but a firm adherence to God's Word; whatever falleth out we are sure to have enough in the Promise: We must have Faith, because the things Promised are invisible, rare and excellent, far above the power of the Creature to give: The Promise is a firm and immutable foundation of our Hope, we should rejoice in it, as much as if the thing Promised were in hand; In God I will rejoice, in the Lord I will praise his Word ; or praise his Word 'till the thing Promised cometh to be enjoyed; Faith, 'tis the substance of things hoped for.

Secondly, For Patience, Heb. 10.36. For ye have need of Patience, that after ye have done the will of God, ye might receive the Promise: And we must have Patience, because the things hoped for are to come, and at a great distance, Rom. 8.25. But if we hope for that we see not, then do we with patience wait for it: Besides, we shall meet with many Difficulties, Oppositions and Trials, all which must be overcome; many things must be done, many things must be suffered, and we must make our way through the midst of dreadful Enemies, before we can attain our End. Further, our Desires are vehement, and we long for enjoyment, which is yet to come, therefore we must be patient, that we may quietly wait God's leisure, Rom. 2.7. To them who by patient continuing in well doing, seek for glory, honor and immortality, eternal life.

Thirdly, The next Grace is Love: Where there is Love, there will be Labor, Heb. 6.10. For God is not Unrighteous, to forget your work and labor of Love: 1 Thes. 1.3. Remembering without ceasing your work of Faith, and labor of Love, and patience of Hope: Revel. 2.3, 4. And hast born, and hast patience, and for my names sake hast labored and hast not fainted: Nevertheless I have somewhat against thee, because thou hast left thy first Love: And Love is said to endure all things, 1 Cor. 13.7. 'Twas Love made Christ to suffer Hunger and Weariness, and to forbear to refresh himself for the good of Souls; 'twas Love made him endure the bitter Agonies of the Cross: Love puts strength and life into the Soul, addeth wings and feet to the Body, spareth no pains nor cost. Keep up this Grace, and you have an over-ruling bent upon your hearts.

2. VSE, If spiritual Sloath be so great an evil, let the Children of God take heed of it, when first it beginneth to creep upon their Spirits: As when they begin to Pray without Affection or fervor of Spirit, to Meditate of divine things without any sense, affection or fruit; when they find it difficult to withdraw from carnal Company, or vain Discourse, and are hardly persuaded to return unto themselves, and to consider their ways, and can freely let loose their thoughts and words to all manner of vanity, and their Comfort is rather sought in the Creature than in God; they can rarely speak of others, but 'tis in reflecting upon them rather than themselves; when Reproofs grow burdensome, and are not entertained as an help, but as an injury; when they give up themselves to carnal Sports, and take a license for vain Recreations, and so fly from the labors that are profitable and necessary for their Souls health; their Zeal languisheth, their Duties are not so frequent, nor the means of Grace used with life, vigor and affection, but they are more coldly affected towards them; a satiety and fullness creepeth upon them; they do not so solicitously avoid the causes of sin, begin to indulge the Body, or the bodily life, to have more admiring thoughts of the Honors, and Pleasures, and Profits of the World, either neglect or quench the motions of the Spirit: All these are the effects of a remiss Will, or a fainting Heart, that beginneth to tire in the ways of God.

3. VSE, It serves to justify God in his Judgments upon the careless and negligent, though they be not grossly Dissolute and Profane: There is more Contempt of God in neglecters than you can at first be sensible of. Hypocrites complain of the severity of God, the rigor of his Law, the grievousness of his Judgments, they should rather complain of the naughtiness of their own Hearts; they are convinced of more Duty than they are willing to perform, and they are not willing, because they follow after a few paltry Vanities, which is a great dishonor to God. 'Twas not the austerity and rigidness of the Master in requiring Improvement, that hindered the increase of his Talent, but his own baseness, being wedded to sensual delights: They say, The ways of the Lord are not equal ; but their hearts are not right with God.

Secondly, I come now to the Retortion of his vain Excuse upon himself: The damned can have no just Complaint against God, they are apt to murmur, and lay their defects upon the rigidness of God's Government, or God's Providence; but in the issue the blame will light upon themselves, even the things they allege make against them: He was convinced the Master expected Increase, therefore he should have done what he could, Luk. 19.22. Out of thy own Mouth I will condemn thee: So 'tis here, men's Consciences convince them they ought not to live in Idleness, and if they have a Master, the thought of their Account should enforce them, if not their own Inclination, especially if a severe Master: Grand the Sinners supposition, it bindeth the Duty upon him, and so he cuts his Throat with his own Sword; as they said of Job, Chap. 15.6. Thine own Mouth condemneth thee, thine own lips testify against thee.

Doct. No excuse shall serve the unfaithful and slothful Servant at the day of Judgment.

Let a Man deceive himself now, and please himself with these Pretences, as he will; all his Excuses shall be retorted upon him, and made matter of his Condemnation. For the Judge is Impartial, and Omniscient; his Eyes cannot be blinded: nay, he can open your own Consciences; and so overwhelm you with the Evidence and Conviction of your Sins, that you shall have nothing to say. As in the 22 th. of Matthew, The Man was speechless when arraigned. But because the excusing Humour is very rife, and many things serve the turn now, which will not bear weight then; I shall a little handle this Matter of Excusing. In the general, an Excuse is an Apology, or vain Defense; whereby the Sinner seeketh to palliate his Negligence in God's Service. To undeceive you,

First, Take these general Considerations.

(1.) That Carnal Men are ill versed in the Art of excusing Evil, when they have a right Principle to go upon; and that which they think maketh for them, usually maketh against them. Solomon telleth us, Prov. 26.9. That a Parable in a Fool's Mouth is like a Thorn in the Hand of a Drunkard. The Thorn was their Instrument of Sewing, as the Needle with us: Now, a Drunkard woundeth and goreth himself, because of his uneven Touch, when his Spirits are disturbed with excess of Drink. Do but observe, how contrarily and perversely wicked Men will reason, and what Inferences and Conclusions they will draw from those very Principles the Godly make a good use of? As in 1 Cor. 15.32. Let us eat and drink; for to Morrow we shall die: Now, compare this with 1 Cor. 7.29, 30. But this I say, Brethren, the Time is short; it remaineth, that both they that have Wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use the World, as not abusing it: For the Fashion of this World passeth away. 2 Kings 6.33. And while he yet talked with them, behold the Messenger came down unto him; and he said, Behold, this Evil is of the Lord; why should I wait for the Lord any longer? Compare this with 1 Sam. 3.18. And Samuel told him every whit, and hid nothing from him; and he said, It is the Lord, let him do what seemeth him good. So Haggai 1.2. Thus speaketh the Lord of Hosts; The People say, the Time is not come, the Time that the Lord's House should be built. Compare this Scripture with 2 Sam. 7.2. And the King said unto Nathan the Prophet, See now, I dwell in an House of Cedar; but the Ark of God dwelleth within Curtains. When David dwelt in a stately House, his Heart was set upon building an House for the Lord. So Rom. 2.4. Or despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering; not knowing that the Goodness of God leadeth thee to Repentance ; with Titus 2.11, 12. For the Grace of God, that bringeth Salvation, hath appeared to all Men; teaching us, that denying Ungodliness, and worldly Lusts, we should live Soberly, Righteously and Godly in this present World. Jude 4. Ungodly Men, turning the Grace of God into Lasciviousness.

(2.) Sometimes Carnal Men pretend certain Causes and Excuses, when their Conscience knoweth 'tis otherwise; and then the things alleged, are not the real Opinions, and inward Sentiments of their own Minds; but something said, or taken up to justify their Sloath. 1 Cor. 6.9. Know ye not, that the Vnrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Esseminate, nor Abusers of themselves with Mankind, &c. As Hopes of Impunity, though they live a Godless and sinful Course of Life; If they were serious Conscience would tell them, Men may be deceived with these things, but God cannot: Ye may stifle Conscience for a while, with these Allegations; but it will speak, and then these sorry Fig-leaves will not serve the turn to hide your Nakedness.

(3.) Sometimes these Excuses are the Fruit of Blindness, Sottishness, Ignorance, and Infatuation ; and the Sluggard hath an high Conceit of his own Allegations. Prov. 26.16. The Sluggard is wiser in his own Conceit, than seven Men that can render a Reason. He thinketh others are mopish, giddy, and crack-brained People, that make more ado with Religion than needeth, are too nice and scrupulous; take it to be good Prudence, to keep out of harms way: His very foolish Thoughts he thinketh are wise Reasons; that Religion is a merry thing. Prov. 15.19. The way of a slothful Man is a Hedge of Thorns, but the way of the righteous Man is made plain. He imagineth Difficulties, and intolerable Hardships in a course of Goodliness. 'It is our Cowardice and Pusillanimous Ignorance maketh the Ways of God seem hard. All things are comfortable, plain and easy to the pure and upright Heart. Thus he bloweth hot and cold; speaketh contrary things, according as he looketh upon them with a sleight or pusillanimous Heart.

(4.) Excuses argue an ill Spirit, and an unwilling Heart. When they should do something for God, there is something still in the way, some Danger, or some Difficulty, which they are loath to encounter withal. Prov. 26.13. The slothful Man saith, There is a Lyon in the way. They are fruits of the Quarrel between Conviction and Corruption ; and are usually found in us when we first begin to understand the way of the Lord, but are loath to come up to the Terms. Certainly, 'tis better be doing, than excusing: Doing is safe, but Excuses are but a Patch upon a sore Place. If we have done a Fault, 'tis better confess, and seek a Pardon, than to excuse and extenuate.

(5.) Consider the Invalidity of all things, that are usually alleged by Sinners: And to help you, consider,

1. Nothing can be pleaded as Reason, which God 's Word disproveth. The Scriptures were purposely penned, to refute the vain Sophisms that are in the Hearts of Men. H • b. 4.12. To divide between Soul and Spirit, Joynts and Marrow; and to discern the Thoughts and Intents of the Heart: To discover the Affections of a sensual Heart, how ever pailiated with the Pretences of a crafty Understanding, to hide the Evil from themselves and others. You must not lift up your private Conceits against the Wisdom of God.

2. Nothing can be pleaded as Reason, which your Consciences are not satisfied with as Reason. That is the Reason there are so many Appeals to Conscience in Scripture: Do not your Consciences tell you, you ought to be better, to mind God more? That if these things be true, 2 Pet. 3.11. That all these things shall be dissolved, what manner of Persons ought we to be in all holy Conversation and Godliness?

3. Nothing can be pleaded by way of Excuse, which reflects upon God, as if he had made an hard Law. We are apt to plead so: The way of the Lord is not equal. The Woman thou gavest me, she gave me, and I did eat. Will you excuse your Idleness, and sin, by the Severity of your Master, and cast your Brat at his Doors?

4. There can be no Excuse for a total Omission of necessary Duties. In a partial Omission, the Law itself alloweth a Dispensation; as in case of Sickness, we are taken off from some Work, which God requireth at other times. But some things are indispensibly required. John 3.5. Except a Man be born of Water, and the Spirit he cannot enter into the Kingdom of God. Heb. 12.14. Without Holiness no Man shall see the Lord. Here is Necessitas precepti & medii.

5. You should harden yourselves with no Excuse, or Reason, but what you dare plead, when you stand before the Bar of Christ: For then will the weight of all Pleas be considered. Now, God hath left all Creatures without Excuse, Rom. 1.20. There is some Witness of God to them, that convinceth them of more Duty than they are willing to perform.

Secondly, And more particularly, The usual Excuses are these:

1. Object. I have no time to mind Soul-Affairs; my Distractions in the World are so great, and my course of Life is such, I have no leisure.

Answ. 1. Whatever your Business be, you have a time to eat, and drink, and sleep; and have you no time to be saved? Better encroach upon other things, than that Religion should be cast to the Walls, or justled out of your Thoughts. David was a King, and he had more distracting Affairs than most of us have, or can have; yet, Psal. 119.147, 148. he saith, I prevented the Dawning of the Morning, and cried: And, Mine Eyes prevent the Night-Watches, that I might meditate on thy Word.

2. Do you spend no time in Idleness, vain Talking, or carnal Sports? And might not this be better employed about Heavenly things? Ephes. 5.16. Redeeming the Time, because the Days are evil.

3. Much of Religion is transacted in the Mind. A Christian is always serving God; his Second Table Duties are First Table Duties. As carnal Men go about Heavenly things with a carnal Mind; so the Christian goeth about Carnal things with an Heavenly Mind.

4. God would be sure to have a Portion of time ; therefore the Lord's Day was appointed. Isa. 58.13. If thou turn away thy Foot from the Sabbath, from doing thy Pleasure on my Holy Day, and call the Sabbath a Delight, the Holy of the Lord, Honorable; and shalt honor him, not doing thine own Ways, nor finding thine own Pleasure, nor speaking thine own Words, &c. That it may be dear to us in the Flesh, and in the Lord, when we have God's Command, and the Laws of the Land too.

5. All your Time is lost, that is not spent in God's Service.

2. Object. But I have no Power, nor Strength to do Good; and what will you have us do?

Answ. You can do more than you do, but you will not make trial. God may be more ready with the Assistances of his Grace, than you can imagine. The Tired may complain of the Length of the Way, but not the Lazy, that will not stir a Foot. If you did make trial, you would not complain of God, but yourselves; and beg Grace more feelingly. You are not able, because you are not willing. Your Impotency is contracted by evil Habits, and long Custom in Sin; that's an Aggravation of your Sin.

3. Object. 'It is dangerous and troublesome to own God, and Religion heartily.

Answ. Did not you resolve to serve God, whatever it cost you? And is God harsh and severe, because he trieth whether you will be as good as your word; and will not let you go to Heaven with a vain Complaint in your Mouths? Will this comfort you in Hell, and for the Loss of Everlasting Happiness? In Hell will you say, I came hither to save myself a Labor, and to be exempt from the diligence of the Holy Life, and Sufferings incident to it? Will you stop a Journey for your Lives, because the Wind bloweth on you, and there is Dirt in the way? Nothing can take off a Minister from seeking the Conversion and Salvation of Souls. Act. 20.23, 24. And can anything be an Excuse to you? Should your Souls be dearer to us, than you? 'It is necessary for our Trial, that we should meet with Scorns and Oppositions: Should a weak Blast drive us from God? Rev. 2.13, 14. I know thy Works, and where thou dwellest, even where Satan's Seat is; and thou holdest fast my Name, and h • st not denied my Faith; even in those Days wherein Antipas was my faithful Martyr, who was slain among you, where Satan dwelleth. 'It is exceeding commendable, to be zealous in such a Place, or in such a Time, when Religion is hazardous and dangerous. Christ suffered more for you, than you can for him; and God hath greater Terrors, than Man can present.

4. Object. I am of a slow Wit, have a weak Understanding, know not to which Party I should cleave, and join myself.

Answ. Certainly, not to that which is most pleasing to corrupt Affections: But Divisions in the Church are to try the Approved; who is Chaff, and who is good Grain. 1 Cor. 11.19. For there must be also Heresies among you; that they which are approved may be made manifest among you. The Scripture is not dark; but we want Eyes. You may know the Mind of God: Psal. 119.18. Open thou mine Eyes, that I may behold wondrous things out of thy Law. And Joh. 17.17. Sanctify them by thy Truth; thy Word is Truth.

5. Object. I have so many Temptations and Enticements, I hope, God will consider my Weakness.

Answ. You are as earnestly persuaded upon better Motives, if Perswasion will do it: What is a little worldly Glory to Eternal Glory, brutish Pleasures to pure Delights?

1. VSE. Since Sloath is so great an Evil, let the Children of God take heed of it. And so,

First, Of Sloath and Idleness in their particular Calling. This was one of Sodom 's Sins: Ezek. 16.49. Pride, and fullness of Bread, and abundance of Idleness. This is Sensuality, as well other Sins, that are more noted in the World; as being an Indulgence to the Flesh, as well as other things; which are commonly decried, because they betray us to more Shame in the World.

1. Every Creature is God's Servant, and hath his Work to do, wherein to glorify God; some in one Calling, some in another; Neither Rich nor Poor are exempted; for a lawful Calling is not a matter of Necessity, but Duty, enforced by a Commandment. What our Callings should be, is determined by Providence, giving Gifts, and Education, and obtruding us upon such a course of Life: But 'tis a mistake to think, that bare Necessity maketh a Calling; no, 'tis Obedience: And if we be without such Necessity, we may live idly, without any Calling: No; every Man and Woman hath their Labor and Service; for God made no Man or Woman in vain. Would the Wise and Almighty God make so noble a thing, as a Rational Human Creature, only to eat, and drink, and sleep, and rise and dress themselves, that they may show themselves to Company, and impertinently chat away their Hours, and precious Time? No; he hath ordained them for some Service, which at length they are to give an Account of; as the Mediator did of his Work: Joh. 17.4. I have glorified thee on Earth, and have finished the Work thou gavest me to do.

2. This Work is not of one sort. Some are called to an higher, some to a lower Employment, some Noble, some Citizens, some Fathers of Families, others Matrons or Mothers of Families, some are Magistrates, some Ministers; but everyone must do their Duty in their Place. Christianity falleth in with Natural Relations. 1 Cor. 7.20. Let every Man abide in the same Calling, wherein he was called. God gives every Man his Work: Mark 13.34. The Son of Man is like a Man taking a far Journey, who left his House, and gave Authority to his Servants, and to every Man his Work.

3. The Work of our Callings must be constantly and diligently attended upon. A Rich Man cannot say, I have no need; therefore, I will attend upon my Calling at my Pleasure: You must not consider your present Need, but your future Account. The Baseness of a Man's Calling must not be a Discouragement to a poor Man; seeing God counteth himself honored in the lowest Service, as well as in the highest; and hath promised the Reward of the Inheritance to Servants, as well as Nobles, Luk. 3.23. Knowing that ye shall receive the Reward of the Inheritance; for ye serve the Lord Christ.

4. Everyone that feeleth any Tediousness growing upon him in his Work, should often rouse up himself, by considering,

• (1.) The active Nature of Man was never made to be idle; and shall we cross the Law of our Creation? When the Beasts lie down in their Dens, Man goeth forth to his Labor and Work till the Evening, Psal. 104.23.
• (2.) The Preciousness of Time, which is too good to be loytered away upon mere nothing: We should buy it at any Price, not waste it. Ephes. 5.16. Redeem the Time. We shall wish we had done so, when 'tis too late.
• (3.) The Eye of God, who observeth every Man in his Station, how he acquitteth himself with good Fidelity. Eye Service, with respect to Man, maketh us unfaithful, Ephes. 6.6. but Eye Service, with respect to God, is the great ground of Diligence; Col. 3.22, 23.
• (4.) The near Approach of Death. Would we be found eating, drinking, playing, sporting away our precious Time; or diligently employing ourselves in our Callings, at that Day? Luk. 12.43. Blessed is that Servant, whom when his Lord cometh, he shall find so doing.
• (5.) Our Accounts, which mainly concerneth, 1. Our particular Calling, and that course of Living wherein we were set to glorify God. The unprofitable Servant will be cast into utter Darkness, Matth. 25.30. God will judge all according to what they have done in their Places; and then what will become of the Idle, and the Sloathfull? 2. In our general Calling, as Christians. Take heed of being naughty and slothful Servants.

First, Let us inquire who may be characterized with this Brand?

1. Who? Those who complain for want of Strength; yet do not diligently use the Means, whereby they may be quickened and strengthened: they are idle, and lie upon the Bed of Ease, and complain that God doth not give Grace: Languish for Comfort, rather than set about the Work of Obedience. Christ telleth his Disciples, Joh. 14.21. He that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father; and I will love him, and manifest myself to him.

2. That content themselves with a loitering Profession, when their Hearts swarm with noisesome Lusts; and are unfurnished of Faith, and Love, and other necessary Graces; and yet think a lazy Profession will serve the turn. Matth. 7.22. Many shall say to me in that day, Lord, Lord, we have prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many wonderful Works: And then will I profess, I never knew them. Because they pray, and hear, and Receive Sacraments, they think all is well, and they have no more to care for. Is this Working out our Salvation with Fear and Trembling? Phil. 2.12. Serving God instantly, Day and Night? Act. 26.7. Labouring for the Meat that perisheth not? Joh. 6.27. Denying ourselves ? Luk. 14.26.

3. That snuff at a little Mock-service, as if an intolerable Burden. Mal. 1.13. What a weariness is it?

4. The Children of God may feel this Temper coming upon them, when though they do not cast off Prayer altogether; yet they cut off, or abate and diminish their Prayers, either in Fervour, or Frequency, or Continuance and Perseverance in Prayer; pray without Sense, Affection or Life; or do not pray so often, or do not continue instant in Prayer.

This cutting short of Duties, in time tendeth to a quitting of them altogether. Man is ready to cast off what he thinketh to be a Burden: So when they are backward to Meditation, or to with-draw from the Delights of the Flesh, and the Distraction of ordinary Employments. In all such Cases we should rouse up ourselves. Time is short; our Account sure and near; we are laboring for Heaven and Salvation: Shall we tire and faint? Be not weary of well-doing ; 'tis spoken with respect to the Duties of Piety, Heb. 12.12. Duties of Mercy, Gal. 6.9. Duties of our Calling, 2 Thess. 3.13. Oh then, let us rouse up ourselves!

SERMON XVI.

W E have seen the Arraignment of the evil Servant ; now followeth the Sentence, which intimateth a double Punishment; Privative, and Positive; Loss and Pain. The former is in these two Verses; wherein you may observe three things:

• 1. The taking the Talent from the evil Servant.
• 2. The Disposition of the Talent so taken from him.
• 3. The Reason of both.

Let me explain these Branches, and then draw one Point from the whole.

First, The taking the Talent from the evil Servant; Take therefore the Talent from him. Naughty Servants either lose the Gifts themselves, or the Benefit, Comfort and Reward of them: Here, in time, they lose their Gifts; when Time is no more (which is the Case in our Parable) they lose their Reward.

Secondly, The Disposition of the Talent so taken from him; And give it to him that hath ten Talents; that is, five by Trust, and five more by Gain and Improvement. The giving of the Talent to the first Servant, was thought unequal by some, because he had such Plenty already; as appeareth, Luk. 19.25. They say unto him, Lord, he hath ten Pounds: But the Lord adhereth to his Sentence: For I say unto you, Unto everyone that hath shall be given, &c. He giveth most to those that have done him most diligent and faithful Service, and delighteth to enrich them more and more with the Rewards of Grace.

Object. But how can we receive other Men's Talents? Shall the Elect receive Benefit from the Reprobate; and their Loss be our Gain?

Answ. 1. 'It is spoken after the manner of Men: Nothing more usual among Men, than to take that from the Unfaithful, which was committed to them, and to give it to the Faithful. 'It is such another Expression as Apoc. 3.11. Hold fast that thou hast, that no Man take thy Crown ; as if that Crown which we had lost, were taken and worn by others. So Numb. 11.17, 25. God took of the Spirit that was upon Moses, and gave it to the Seventy Elders: As if what were given to his Assistance, were taken from him, and his Abilities were lessened with his Work; whereas 'tis only meant of the Communication of the same Graces.

2. The Meaning is, He that useth his Gifts well, shall be amply rewarded; so amply, as if the Happiness which others expect, should accrue to them, and be put on their Account.

Thirdly, The Reason of both in the 29 th. Verse; For unto everyone that hath, shall be given. That these Expressions are proverbial, is out of question with the Learned: Habenti dabitur, is an Expression verified in all Ages, and in all Countries: The Rich have many Friends; and he that hath much shall have more; everyone will be presenting them: and they have great Advantages of laying out themselves, and improving themselves more than others have: So on the contrary side, by the neglect of others, and their own incapacity to improve themselves, poor Men commonly grow poorer. Upon this occasion were the words first used, which our Savior is pleased to translate, and apply to his own purpose. The Sense of the Words, as they lie here, will be known by taking this copulate Axiom and Proposition apart: The first Branch speaketh of Gain, the second of Loss.

1. Branch. Unto everyone that hath shall be given, and he shall have abundance. The word 〈 in non-Latin alphabet 〉 doth not only signify the Possession of a thing, but the Use, which is the end of Possession: and so, he that hath, is he that hath to purpose, that occupieth and trafficketh with his Grace or Gift received, with that care and diligence that belongeth to so great a Treasure and Trust: To him shall be given ; he shall increase his Stock, and accordingly the Comfort, Benefit and Reward that belongeth to it: Yea, it follows, He shall have abundance, 〈 in non-Latin alphabet 〉 , not a single Abundance, but a continual Increase, even unto Perfection; an Increase of Gifts, Graces and Rewards. The sum is, To him that useth and improveth God's Grace, shall by degrees be given so much, as that at last he shall have all abundance.

2. Branch of this copulate Axiom, is, From him that hath not, shall be taken away, even that which he hath. As he that had one Talent, but had it not for his Master's Use, is counted and reckoned as though he had none. We have not what we have, if we use it not well; as we say of a covetous Man, Avaro tam deest quod habet, quàm quod non habet. 'It is as if we had it not: idle Gifts and Habits lie dead and useless. In Luke 'tis, Chap. 8.18. And from whomsoever hath not, shall be taken that which he seemeth to have. He maketh no use of his Gifts, but lets them lie idle, as if he had not had them. Of Grace and Righteousness the Proposition holdeth most true; of Reprobates their Grace and Righteousness is but a Pretension: of other Gifts which they have, they have them not for use, for the Lord's Service; and so, in effect, they have them not: Therefore, they shall be taken from them; that is, they lose their Reward. Ezek. 33.13. If he trust in his Righteousness, and commit Iniquity, all his Righteousness shall not be remembered. 2 John 8. Look to yourselves, that we lose not those things which we have wrought; but that we receive a full Reward. Gal. 3.4. Have you suffered so many things in vain? If it be yet in vain. Men may suffer many things for the Truth, who afterward make foul Defection from it; but all is vain, lost, and to no purpose, as to anything that can be expected from God. The Nazarite was to begin again, if he had defiled himself in the days of his Separation, Numb. 6.12. Thus for their putative Righteousness, for other common Gifts which they really have, they shall be deprived of all the real Benefit, which otherwise they might have had, if they had laid them out for the Glory of God, their own Salvation, and the good of their Neighbors.

Doct. That all the good Gifts which God hath bestowed upon men, increase by good use, but wither and are lost by Negligence.

For this is the sum of Christ's Sentence and Reason.

Now that I may speak distinctly of the point, I must say something as to the Increase, and something as to the Loss.

(1.) For the Increase, To him that hath shall be given, and he shall have more abundantly: I shall deliver my sense of it in these Propositions.

First, That diligence is the means, and God's Blessing is the cause of all increase, and both must be regarded, or else we profit nothing; we cannot expect God's Blessing, while we sit idle; and 'tis a wrong to Grace to trust merely to endeavors, or without looking up to God. 'It is said in Pro. 10.4. He becometh poor that dealeth with a slack hand; but the diligent hand maketh rich: That is, that's the Means; for Verse 22. 'tis said, The Blessing of the Lord maketh rich: That is, the Blessing of the Lord upon the use of Means. God hath ordered it so in his Providence, that diligence should be always fruitful and profitable, both in a way of Nature and Grace: That the Joy of the Harvest should recompense the Pains and Patience of the diligent Husbandman; and that the Field of the Sluggard should be overgrown with Thorns. Iron by handling weareth brighter and brighter, but by standing still, or being let alone, it contracteth rust, by which 'tis darkened and eaten out. Take away Use and Exercise, and Wisdom turneth into Folly, and Learning into Ignorance, Health into Sickness, Riches into Poverty: Strength of Body and Mind are both gotten by Use; he that useth his Talent with fidelity and sedulity, shall increase in it, but such as are idle and negligent shall grow worse and worse; God doth plentifully recompenese the diligence and fidelity of his Servants, he that maketh use of any degree of Grace and Knowledge, shall have more given him; by exercising what he hath, he doth still increase it: Whereas on the contrary, remiss acts weaken habits, as well as contrary acts; this is a common truth, evident by daily Experience, but then God's Blessing must not be excluded: God would have us labor, rather to keep us doing, than that he needeth our help. He that made the world without us, can preserve it without us, as he that planted the Garden of Eden could have preserved it without man's dressing, yet we read that when he had furnished the Garden of Eden with all delights, God took the man and put him into it, to dress it and to keep it, Gen. 2.15. that is, to use Husbandry about it, that by sowing, setting, pruning and watering, he might preserve those Fruits wherewith God had furnished that pleasant Garden, and to bestow his pains upon that whereof he was to receive the benefit; and that by busying himself about the Creatures, he might the better observe God in his various works in and by them. And indeed nothing was such a means to convince him of his dependence upon God, as this labor of dressing and keeping the Garden which God put him into; for he could produce no new Plant, but only manure and cherish those which God had planted there already, and all his keeping and planting was nothing without Dews, and Showers, and Influence from Heaven, and the continual interposing of God's Providence: And still in every Calling he that is sedulous in it, seeth more need of God's concurrence, than those that are idle; for those that have done their utmost, by experience find, that the success of all their endeavors dependeth upon His Power and Goodness, or the effect followeth not. I am sure it holdeth good in the work of Grace, none are so practically convinced of the necessity of Divine Assistance, as they that do their utmost; for they see plainly all will not do if God with-hold his Blessing, and their often disappointments when they lean upon their own strength, teacheth them this lesson, that all is of God.

Secondly, That this Increase must be understood of the same Talent, not in another kind: It holdeth not, that he that useth the Talent in one kind, shall thrive in another, for what a man soweth that shall he reap: No, the meaning is, the thing used is still increased: 'It is not intended, that by employing his Talent in Riches he should increase in Learning, that by improving his Learning he should grow in strength and beauty of Body; no, it holdeth good in eodem genere, in the same kind: Use common helps well, and you increase as far as common helps will carry you; use Moral Virtue well, and you increase in moral virtue; use that measure of saving Grace you have well, and you shall have a great measure given you by God; set a-work thy Knowledge, Faith, Zeal and Love, and all these graces will increase in you; Wait on the Lord, and be of good courage, and he shall strengthen thy heart, Psal. 46.14. and Psal. 31.24. and Isa. 58.13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy Fathers, for the mouth of the Lord hath spoken it: So Psal. 91.1. He that dwelleth in the secret places of the most high, shall abide under the shadow of the Almighty: God that Punisheth sin with sin, doth reward Grace with Grace; they that abuse the light of Nature, are given up to a reprobate sense; they that improve the Grace they have, shall have more, every act maketh an increase of the habit, and whosoever employeth that spiritual Wealth that he hath, shall have an addition from God; be more strong in Faith and Love, and more rich in Knowledge.

Object. But may not we enlarge this a little further? Arminius gathereth from hence, that the works of the unregenerate, done by the mere strength of nature, are so accepted with God, that by them he is moved and induced to give them supernatural Grace: And many others that will not speak so grossly, think that if we improve the gifts of Nature, we shall have common Grace, and if we improve common Grace, we shall have special and saving Grace: And ought we not, and can we not use these common Gifts and Graces to this end and purpose, that we may obtain Conversion and Faith in Christ; such as the use of Reason, the freeing of the mind from brutish Passions and Affections, good Education, the Examples of others, the powerful Preaching of the Gospel, and common Illumination, and the Knowledge of the Truth gained thereby?

Answ. 1. Those that have Common Grace ought and are bound to use it for the obtaining of more Grace ; there is no doubt of that, for therefore they are accused, that They have ears and hear not, eyes and see not ; and God findeth fault with his People, That they will not frame their doings to turn to the Lord, Hosea 5.4. So much as put themselves in a posture; they are threatened, That it shall be more tolerable for Sodom and Gomorrah than for them: And that the Ninevites shall rise in Judgment against them, and Condemn them: They are reproved for Being idle and slothful Servants, and hiding their Talents in a Napkin: Certainly they that are lifted up to Heaven in Ordinances, that receive so much Grace from God, and yet turn it into Wantonness, and do not Know, nor Worship, nor Seek after God, they aggravate their own Condemnation; their destruction is of themselves, they shut themselves out of the Kingdom of God, reject the Counsels of God against themselves: In short, they put away the Word of God from them, and judge themselves unworthy of Eternal Life: The Scripture everywhere speaketh at this rate, concerning the Folly and Negligence of men.

2. But if it be asked, Whether they that have received Common Grace, not only ought, but also can use it for the acquiring and getting the special Grace of Conversion? This Question concerneth the manner how the Will of God and the will of man meet together in the work of Conversion. And here we must use great care in Answering, to avoid Inconveniencies on all hands; certainly merit they cannot, neither de congruo, nor de condigno, nor by any Covenant oblige God to give them the Grace of Regeneration, neither can Christ be said to have acquired and purchased this Grace for them, to whom he is not given as a Mediator; nor by any Promise is God bound to give us Grace for the good use of our natural abilities: No, the distribution of Converting Grace is not Promised or bound to any works of Righteousness that we have or can do, but is reserved and referred to the free disposition, good will and Pleasure of God, Rom. 9.16. Not of him that willeth, nor of him that runneth, but of God that showeth mercy: So Tit. 3.5. Not by works of Righteousness which we have done, but according to his mercy he saved us: The first Grace is given by God as a sovereign Lord, according to the Counsel of his own Will. But since the Question is propounded, Whether a man can by common Grace obtain special? The Answer must be prudent and cautelous, that of the one side we may not prejudice the Truth, nor of the other side give Scandal and Offence to the weak. For,

(1.) If you answer, That an unregenerate man may by the use of common Grace acquire and obtain the special Grace of Regeneration, and that the whole business lies in the good use of his Will, you seem to dash upon the eternal Purpose and Decrees of God, by which he hath determined, not to give all men, but only the Elect this special Grace; and upon the intention of Christ's dying, which was not to sanctify himself for all, but for those whom the Father had given to him; and you seem to put the whole business upon Man, as if he did make himself to differ, and that the good use of common Grace doth all; and then the Pelagian Axiom will be true, facienti quod in se est, That he that doth what he can, God is bound to give him what he cannot; which will run little lower than the Merit of Congruity. Then we cannot say, God hath made himself a Debtor; some would seem to have given him first. All which are against the Scripture; and therefore we are justly afraid to enlarge and extend the Liberty and Power of Man in this Business.

2. If you answer, That a Man cannot use that Common Grace which he hath received, so as to obtain the Grace of Regeneration, and that the thing dependeth no way upon his Will and Choice; or that there is no hope or possibility of doing otherwise than they do; or that do their Duty, or do it not, still Condemnation rests upon them; then no less Difficulties will offer themselves: Flesh and Blood will then complain, that God is harsh and austere, Reaping where he hath not sowed, and gathering where he hath not strewed ; and that he requireth what we cannot do; and when we do it not, doth severely punish us. What shall we answer to the Question, Whether it be in the Power of the Creature, to acquire the special Grace of Regeneration by the good use of common Grace? The best Answer that we can give, is, That the Question is curious, and needeth no Answer: The business is not, Whether God will or not? but, What I am bound to do? The great Rule in all such Cases is, God may do what he pleaseth; but I must do what he commandeth. He that is deadly sick doth not refuse Physic, till he be made certain, that it will recover him; but useth it, and committteth the Event to God. He that is to Plow, and commit his precious Seed to the Ground, doth not stand to have Assurance, that the next Year will prove fruitful, and the Seasons kindly; but ventures, because usually God 's Blessing concurreth with Man's Industry: So in the business of Salvation, we should not dispute of our Power, nor the Event of our Endeavors: 'It is enough to acknowledge the Debt of Obedience, to try our Power, to endeavor to do what we ought to do; and then leave the Event to God. There is no need to dispute of our Power; 'tis much safer to confess our Impotency, to humble ourselves before God, and to seek his Blessing and Grace in the Means he hath instituted to that end; but not at all to doubt the Counsel and Will of God: And the Intention of Christ, whatever it be, will be no Impediment to us in doing our Duty. And 'tis as certain, that no Man doth all that he can, but by divers Offences, and abuse of the Gifts received, giveth God just cause to be angry, and withdraw his help. And 'tis also out of doubt, that 'tis not for want of God's help, but for their own folly and negligence that they perish: Therefore let us do what we are commanded to do, and leave the Event to God; confessing, when we have done all that we can, that God is not our Debtor; but that we remain Debtors to God, guilty of eternal Condemnation, as long as we are not Partakers of Regeneration, and Justification by Christ. If we could learn to suppress our Cavils and Curiosity by this humble Submission, the business of our Salvation would soon come to an Issue; and we should find God better to us than we could imagine.

3. The next Consideration is, That this Increase is given in by Degrees: We have not all at first, nor all at once; but as our Capacities are enlarged, so is God's Hand. Psal. 81.10. Open thy Mouth wide, and I will fill it. The more we improve the Grace received, the more are we strengthened of God's Service; and our Desires and Expectations, which are as the Mouth of the Soul, are more raised. It is Exercise maketh us see the necessity and worth of Grace; and so desire more as necessary to bear our Burdens, perform our Duties, and resist Temptations: And the more Grace we have, and the more we are acquainted with God, the more Hopes have we towards him. By Hope and Desire the Soul is more widened, and fitted to receive: As Moses, Tell me thy Name ; and then, Shew me thy Glory. None see the want of Learning so much, as they that have most of it: So for Grace, the Desire and Sense of Want increaseth with Enjoyment; so doth God's Bounty to us. The Desires and Endeavors of Believers after Grace, are not easily satisfied.

4. This gradual Increase is continued, till at length all be full and perfect. The Apostle prayeth for the Saints, Ephes. 4.19. That they might be filled with all the Fulness of God. God keepeth filling still, till Grace, begun here, be fully completed in Glory hereafter: and in Heaven they are filled up with God, as far as finite Creatures are capable of enjoying that which is Infinite. The reason is, Because the Riches of God's Goodness are inexhaustible: God is never weary of well-doing; where he hath given, he will give; and delighteth to crown his own Gifts. Some Gifts of God leave some Obligation upon him to give more. Deus donando debet. Christ's Reasoning implieth so much, Matth. 6.25. Is not Life more than Mea • , and the Body than Rayment? That is an Argument, as long as God will use us for his Glory, he will provide for us. Zech. 3.2. Is not this a Brand plucked out of the Fire? The Argument is from a Brand almost consumed. Would God so eminently appear for them, not to destroy them? Certainly, he will still take care of them. This holdeth universally true in point of Grace; for 'tis given as an Earnest, not as Donum, a Gift, as Men give a Shilling to a Beggar; nor as Pignus, a Pledge, to be taken away; but as Arrha, an Earnest of a greater sum, of which that is a part. So that he that hath, shall have more, and so abundance in all Perfection in Heaven.

(2.) Now I must speak to the Loss. Talents may be said to be lost, or taken away, two ways; in this World, or in the next. These proverbial Speeches are made use of by Christ, upon a twofold occasion; after the Parable of the Sower, Matth. 13.12. and here after the Parable of the Talents ; the one relateth to losing in this World, and the other in the World to come. They that rejected the Gospel, and would not hear, or heard it carelessly, or would not come under the Power and Obedience of it; all their external Privileges, glittering Profession, common Gifts of Illumination, Fasts, partial Practice, all will be lost: Only the good and honest Heart, that receiveth the good Seed, so as to keep it, so as to be a Principle of Life to them; to these shall be given. And then here is the other occasion, when Christ speaks this: The taking away of the Talents, is after the Lord had been reckoning with his Servants, after he had been a long time absent, and in a far Country: Therefore, this taking away the Talent is not meant of the Gift its self, as of the Comfort, Benefit and Reward of it: For all trading then is at an end; that's the time of Recompense, and the Talent is lost. it will do us no good to have had Estates, and to have lived in Pomp and Splendour in the World, if we have not made use of it for God. Our Fall will be the greater, because of our heighth. 'Twill do us no good to have born Office in the Church, if we have not been faithful; Matth.