5. If they exhort all to use them to that Purpose, as they will anfwer it to God at the laft Day; 6. If they declare they fnall perish, if they do not improve them to the purifying their Hearts, and the right ordering of their Conver fations; then it must be true, that thefe Privileges belong to all Chriftians, and are intended to induce them to an holy Life. And the Truth of all thofe Six Particulars will fufficiently appear, if we attend to the following Examination of the Gofpeis and Epifties. MAT. V, VI, VIIth Chapters, LUKE VI. 20, &c. 170. Here our blessed Lord inftructs his Difciples in that Temper of Mind, and in thofe Rules of Action, which alone would qualify them for final Salvation, and without due Regard to which, he aflures them, they should perifh eternally. Obferve; he addreffes them as his Difciples, Mat. v. 1, 2. Luke vi. 20. He confiders them as "the Salt of the Earth," Mat. v. 13; as "the Light of the World," Ver. 14. They owned him for their Lord, Luke vi. 46; they came to him, Ver. 47; they heard his Savings, Mat. vii. 24, 26; and God was their Father, Mat. vi. 1, 4, 6, 9, &c. These were their prefent Privileges, by which they were obliged to various Duties; which Duties he fuppofes they might neglect, and then, notwithftanding their Privileges, they would be caft off in the future World. Mat. V. 13, "Ye are the Salt of the Earth: But if the Salt have lost its Savour, wherewith fhall it be falted? It is thenceforth good for nothing, but to be cast out, and to be trodden under Foot of Men." Mat. v. 14, "Ye are the Light of the World ;" Ver. 16, Let your Light shine before Men." Luke vi. 46, " And why call ye me Lord, Lord, and do not the Things which I fay?" Ver. 47, &c. "Whofoever cometh to me, and heareth my Sayings, and doth them,- -is like a Man which built an Houfe,and laid the Foundation on a Rock, &c. But he that heareth and doth not, is like a Man, that without an Foundation built an House, -against which the Stream did beat vehemently, and immediately it fell, and the Ruin of that Houfe was great." 171. And that this is our Lord's Senfe, and a general Rule, he clearly declares in this fame Difcourfe, Mat. vii. 21, 22, 23, “Not every one that faith unto me, [in this prefent World] Lord, Lord, [profefting Relation to me] fhall enter into the Kingdom of Heaven [at the laft Day:] But he that doth the Will of my Father which is in Heaven. Many will fay to me in that Day, Lord, Lord, have we not prophefied in thy Name, and in thy Name have caft out Devils? And in thy Name have done many wonderful Works? (Luke xiii. 26, "We have eaten and drunk in thy Prefence, and thou haft taught in our Streets.") And then will I profefs unto them, I never knew you: Depart from me, ye that work Iniquity." Here our Lord evidently fuppofes, that the Enjoyment of very high Privifeges, at prefent, is confiftent with working Iniquity; and aflirms, that * For the Senfe of knew, fee Note upon Rom. viii. 27. if if we are Workers of Iniquity, how great foever our prefent Privileges are, we fhall be rejected in the Day of Judgment. 172. Mat. viii. 11, 12;"Many fhall come from the Eaft and Weft, and fhall fit down with Abraham, Ifaac and Jacob in the Kingdom of Heaven: But the Children of the Kingdom shall be caft out into outer Darknefs: There fhall be Weeping and Gnafhing of Teeth."-This refers to the final iffue of Things: For outer Darkness, and Weeping and Gnafhing of Teeth, are, in all other Places, fpoken of the final Punishment of wicked Men in the Day of Judgment." See Mat. xiii. 42, 50. xxii. 13. xxiv. 51. xxv. 30.Luke xiii. 28. And in this laft Place the Expreffions and Sentiments are nearly the fame, as in the Paffage under Confideration. For thus it runs; Ver. 27, "He fhall fay, I tell you, I know you not whence you are; depart from me all ye Workers of Iniquity. There fhall be Weeping and Gnashing of Teeth, when ye [who now profefs Relation to me, Ver. 26.] fhall fee Abraham, and Ifaac and Jacob, and all the Prophets in the Kingdom of God,and you yourselves thruft out. And they fhall come from the Eaft and the Weft, and from the North and the South, and fhall fit down in the Kingdom of God." Therefore both thefe Places [Mat. viii. 11, 12, and Luke xiii. 28, however the latter, without Difpute] refer to the final Iffue of Things; and plainly fignify, that though we now are the Children of the Kingdom of God, or belong to the Body of his People in this present World, which is our great Privilege, and the Effect of God's mere Grace, yet it is very poffible we may, in the World to come, be caft out of God's Kingdom into outer Darkness; while many, who do not at prefent belong to his Kingdom, fhall hereafter be admitted into it. 173. Mat. xiii. 47, 48, 49; " Again, the Kingdom of Heaven is like unto a Net that was caft into the Sea, and gathered of every Kind. Which, when it was full, they drew to the Shore, and fat down, and gathered the good into Veffels, but caft the bad away. So fhall it be at the End of the World: The Angels fhall come forth, and fever the Wicked from among the Juft; and fhall caft them into the Furnace of Fire," &c. Here it is fuppofed, that the prefent Kingdom of God confifts of Bad and Good, Wicked and Just. A wicked Perfon may be a Member, and enjoy the Privileges of the Kingdom of God in this World: But if he continues finally wicked, he fail, notwithtanding his prefent Privileges," in the End of the World," at the last Day, be caft into Perdition. 174. Mat. xx 117; "For the Kingdom of Heaven is like unto a Man that is an Houtholder, which went out early in the Morning to hire Labourers into his Vineyard. So when Even was come, the Lord of the Vineyard faid unto his Steward, call the Labourers, and give them their Hire," &c.---The Vineyard is the Church; Jews and Chriftians are the Labourers taken into it. This is their prefent Privilege, granted by Grace, without Refpect to antecedent Works. But, now we are taken into the Vineyard, we fhall not receive our Hire at Even, (that is, in the Day of Judgment) unless we have done the Work of the Vineyard. 175. Mat. xxik 2-15, “The Kingdom of Heaven is like unto a certain King [God] who made a Marriage for his Son, [our Lord] and fent I fent forth his Servants to call them [the Jews] who were [before] bidden to the Wedding, [and now were called a fecond Time;] and they would not come. Then faith he to his Servants, the Wedding is ready, but they who were bidden were not worthy: Go ye therefore into the Highways [among the Gentiles] and as many as ye fhall find call to the Marriage. So thofe Servants went out into the High-ways, and gathered together all, as many as they found, both Bad and Good: Ánd the Wedding was furnished with Guests. And when the King came in to fee the Guests, he faw there a Man which had not on a Wedding-garment: And he faith unto him, Friend, how cameft thou in hither, not having a Wedding-garment? and he was fpeechlefs." Ver. 13, "Then faid the King to the Servants, bind him Hand and Foot, and take him away, and caft him into outer Darkness: There fhall be Weeping and Gnathing of Teeth."-Hence it is evident, both bad and good, thofe who had, and thofe who had not, the Wedding-garment, were taken out of the common World, into the Chriftian Church, or Kingdom of Heaven; or were called to the Feaft and admitted to it, without Refpect to their former State of Idolatry and Wickedness. But at the laft Day, when the King fhall come to infpect the Guests, (for the King's Coming in to fee the Guests is at the Day of Judg. ment; as appears from the Punishment inflicted, Ver. 13.) if any be found without the Wedding-garment, or, not having acquired the Habits of Virtue and Holinefs, by improving the Privileges and Bleffings of the Kingdom of Heaven, notwithstanding his prefent Advantages and Honours, in being admitted to the Feaft, or taken into the Church, he shall be "taken away, and caft into outer Darknefs." 176. Mat. xxv. 114; "Then fhall the Kingdom of Heaven be likened unto ten Virgins, which took their Lamps, and went forth to meet the Bridegroom. And five of them were Wife, and five were Foolifb. They that were Foolish took their Lamps, and took no Oil with them: But the Wife took Oil in their Veffels. While the Bridegroom tarried they all flumbered and flept, [namely, in Death. This reprefents their State between Death and the Refurrection.] And at Midnight there was a Cry made, Behold, the Bridegroom cometh, go ye out to meet him. Then all thefe Virgins arofe [at the Refurrection] and trimmed their Lamps. And the Foolish faid unto the Wife, give us of your Oil, for our Lamps are gone out. But the Wife anfwered, not fo;-but go ye and buy for yourselves. And while they went to buy the Bridegroom came, and they that were ready went in with him to the Marriage, and the Door was shut. Afterward came alfo the other Virgins, faying, Lord, Lord, open to us. But he answered and faid, Verily I fay unto you, I know you not. Watch therefore, for ye know neither the Day nor the Hour wherein the Son of Man cometh."It is evident, this Parable points at the final Iffue of Things. The ten Virgins reprefent all the Members of the Church, or Kingdom of Heaven in this World. Our being in that Kingdom, and having the Lamps put into our Hands, and enjoying the Opportunity of procuring Oil, represent our prefent Privileges, or the Means we enjoy of purifying our Nature. And thefe are freely given us by the Grace of God, without Refpect to our prior Werks. But having received them, it is our prefent Duty to improve them to our Sanctification. Which if we do, we shall be admitted to the Marriage; that is, is, to the Happiness of Heaven. But if we do not fo improve them, we fhall, notwithstanding our prefent Privileges, be fhut out, or denied Accefs to Life, and Happiness. 177. Mat. xxv. 1431; Here the fame Difpenfation is explained, by the Comparison of "a Man travelling into a far Country; who called his own Servants, and delivered unto them his Goods: And unto one he gave five Talents, and to another two, and to another one;-He that had received five Talents-traded—and made them other five. And likewise he that had two gained other two. But he that had received one, went and digged in the Earth, and hid his Lord's Money. After a long Time the Lord of thofe Servants cometh, and reckons with them." Ver, 21, "His Lord faid unto him, that had gained five Talents, and alfo to him, that had gained two, Well done, good and faithful Servant, thou haft been faithful in a few Things, I will make thee Lord over many Things; enter thou into the Joy of thy Lord. But unto him, that had hid his Talent in the Earth, his Lord faid, Thou wicked and flothful Servant, &c. And caft ye the unprofitable Servant into outer Darkness; there fhall be Weeping and Gnafhing of Teeth."In this Parable, our Lord is the Man who travelled into the far Country, Heaven. His own Servants are the whole Body of Chriftians. And it is our present great Privilege, that we are his Servants, and have received Talents; that is, various Capacities, Means, and Advantages. Thefe Talents are the Gift of free Grace, being our Lord's Money, and not merited by any Works, or Obedience of ours. But, having received thefe Talents, we are obliged to employ and improve them. For at the laft Day, when our Lord fhall come, he will enquire how we have used them; and then, the Servant, who has done well, fhall be honoured and exalted. But the flothful Servant, who hath done nothing, or very ill, fhall be condemned. To the fame Purpofe alfo is the Parable of the Pounds, Luke xix. 1227. 178. [Mat. xxv. 32, to the End; "When the Son of Man fhall come in his Glory,before him fhall be gathered all Nations; and he fhall separate them one from another, as a Shepherd divides his Sheep from the Goats," &c. Obferve well; the two foregoing Parables, of the Virgins and Talents, refer plainly to the Church, or to fuch as are in the Kingdom of Heaven, or to those who are Chrift's own Servants, in a peculiar Sense; and fhew, upon what Terms they are favoured with Church Privileges. But this Parable of the Sheep and Goats refers to all Mankind, to all Nations; and fhews, how Chrift will deal in Judgment with the whole World; thofe that are not, as well as those that are, in the Church. Now, though this Parable is not for our prefent Purpose, yet we may from thence learn, (1.) That all Mankind without Exception have a Rule of Duty. (2.) That all Men will be judged at the laft Day, in Reference to their prefent Conduct. (3.) That then it will appear, there have been righteous Men among all Nations. (4.) That a righteous Man in any Nation, Chriftian or Pagan, is one of Christ's Brethren, Ver. 40.-(5.) That righteous Men, in all Nations, Chriftians or Pagans, are bleffed of God, and fhall be received into his Kingdom, Ver. 34.(6.) That the finally Wicked and Im penitent peninent in all Nations, Chriftians as well as Pagans, are curfed of God, and shall go into everlasting-Fire, Ver. 41.] 179. John xv. 1-6; " I am the true Vine, and my Father is the Husbandman. I am the Vine, ye are the Branches [123] Every Branch in me that beareth not Fruit he taketh away: And every Branch that beareth Fruit, he purgeth it, that it may bring forth more Fruit. Now you are clean [Ephef. v. 26. 125.] through the Word which I have spoken unto you. Abide in me, and I in you. As the Branch cannot bear Fruit of itfelf, except it abide in the Vine: No more can ye except ye abide in me. I am the Vine, ye are the Branches: He that abideth in me, and I in him, the fame bringeth forth much Fruit: For fevered from me ye can do nothing. If a man abide not in me, he is caft forth as a Branch, and is withered; and Men gather them, and caft them into the Fire, and they are burned." Ver. 8, " Herein is my Father glorified, that ye bear much Fruit, fo fhall ye be my Difciples." Ver. 9, As the Father hath loved me, fo have I loved you: Continue ye in my Love. If ye keep my Commandments, ye fhall continue in my Love."Here Chrift, (that is to fay, the Church, or the Chriftian Community, which is planted upon, and profefles the Faith and Doctrine of the Gofpel, 1 Cor. xii. 12, 27.) is the Vine, and particular Members of the Church are the Branches; who are clean through the Doctrine which Chrift has taught us. This is our prefent great Privilege, and the Effect of Chrift's Love. But this will not fecure our final Salvation. In order to that, we must bring forth Fruit, and continue in Chrift's Love, by keeping his Commandments: Otherwife, we shall be taken away, and like ufelefs withered Branches, caft into the Fire. сн Gofpel Privileges, &c. the Means of refioring true Religion, and Motives to a good and virtuous Life. Proved to be fa from the Apoftolic Writings. 180. F ROM thefe Difcourfes and Parables of our Bleffed Lord, we may gather the Truth of the Particulars laid down [169]. Which Particulars we fhall now prove more largely from the Apoftolic Writings. And, that it may be done, as clearly and briefly as the Thing will allow, I fhall ufe the following Abbreviations; namely, [Prior State, which fignifies that the Texts, which follow, prove the State they were in, before their Converfion to Chriftianity. Anteced.] Signifies, that the following Texts fpeak of Antecedent Love, or Mercies. Reafon.] The Texts, which give the Reafon, or Caufe of thofe Mercies; namely, the Grace of God. Duty. The Texts which fhew the Duties, to which we are obliged by the Antecedent Mercies. Confeq.] The Texts, which fpeak of the Eleffings, in this or the other World, which fhall be given in confe quence |
