Secondly, Why this is no more improved, and why we make no better use of it? There are four causes of it — (1.) Ignorance. To many the object is not represented ; as to heathens and to sottish Christians. (2.) Inconsideration. Spiritual objects must not only be represented, but enforced upon the will by the efficacy and weight of meditation, Ps. i. 3. (3.) Unbelief. They have not a sound persuasion of these truths: Heb. xi. 13, 'They were persuaded of them, and embraced them.' They had not a guess, but a sound belief. (4.) Unsubjection of will : Rom. viii. 7, ' Because the carnal mind is enmity against God ; for it is not subject to the law of God, neither indeed can be.' It is easier to cure their errors than to mortify their affections.
Use. Oh ! do not rest in desiring to be happy ; there is no great matter in that ; the damned would have the door opened to them : but desire grace, Ps. cxix. 5 ; Eom. vii. 23 ; desire it prevalently, so as not to be put out of the humour ; as children would fain have something when they are in pain, but are pleased with rattles or any toy. If your vain delights abate not, this desire will do you no good. Desire it so as to labour for it, yea, so as to make it your main business, Ps. xxvii. 4 ; yea, to part with all for it, Mat. xiii. 46. This is the way to be happy indeed.
Doct. 3. That it is a dreadful misery to be disowned by Christ at his coming : ' I know you not.'
1. Consider who may be disowned. Many that profess respect to Christ, and may be well esteemed of in the visible church ; many that cry 'Lord, Lord;' many that have 'eat and drunk in his presence.' There is a great deal of difference between the esteem of God and the judgment of the world. Many whom we take to be forward professors, yea, many that have great gifts and employments in the ministry, and with great success, Mat. vii. 22. If only pagans, or only profane per- sons were damned, or the opposite party to Christ, it were another matter ; there were not such cause of fear : but those of Christ's faction, many that profess to know him, but were never subdued by the power of his grace, John xi. 52-54, Christ doth not know, because he doth not love them.
2. The misery of being disowned. (1.) This disowning is the act and sentence of a judge. If it were the frown of a bare friend in our misery, it even cuts the heart in sunder ; but when a neglected Saviour shall become an angryjudge, when his favour hath been slighted long, then he will stir up all his wrath. When it is ' kindled but a little, blessed are all they that put their trust in him/ Ps. ii. 12. (2.) It is the disappointment of a hope. They supposed he meant to own them,
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and therefore put in their plea. There is a hope that will leave ashamed, Rom. v. 5. (3.) It is the cause of all other misery. Poena damni maketh way for pcena sensus. Here we care not for him, so long as we can be well without him. It may be now you esteem it nothing to have a frown from Christ in the day of his patience ; but then, ' Depart, ye cursed.'
Use. Oh ! let this make you more serious for the time to come. Do not grieve the Spirit any longer, Eph. iv. 30. Do you receive and own Christ when others refuse him, and you will be owned by Christ : Luke xii. 8, 9, ' And I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God. But he that denieth me before men, shall be denied before the angels of God.'
SERMON X.
Watch therefore; for ye know neither the day nor the hour ivherein the Son of man cometh. — Mat. XXV. 13.
Here is the conclusion of the whole parable, as the illative particle therefore showeth. Every passage in it will infer this conclusion.
First, The suddenness and unexpectedness of his coming, ivatch therefore.
Secondly, Only those that are ready shall enter into the marriage- chamber, watch therefore, that ye may be always ready.
Thirdly, The shutting the door, and exclusion of the unprepared, watch therefore.
Fourthly, The door is shut, as never to be opened again. When they beg entrance they are refused and disowned by Christ, as having not his mark upon them, ivatch therefore ; for ye know not the day, neither the hour, &c.
In the words we have — (1.) A duty ; (2.) The reason of it. The one will explain the other.
1. For the duty; what is meant by watching? Because we are pressed to it upon the account of the uncertain time of Christ's coming. Here it meaneth a care to get and keep ourselves always ready, and in a posture to receive him for our Lord, as himself explaineth it, Mat. xxiv. 42, ' Watch therefore ; for ye know not what hour your Lord doth come.'