3. The usual ill thoughts of God are these three — (1.) That he is rigorous in his commands; (2.) Niggardly and tenacious in his gills 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.
Vers. 24, 25.] sermons upon matthew xxv. 467
[1.] Hypocrites accuse God of tyranny in his laws, as if ho 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 recti- tude 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 vi. 8. Are justice, temperance, chastity, piety, patience gyves 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 fur- nisheth us with many temptations to the contrary, but these tempta- tions work not by constraining efficacy, but only by enticing persuasion ; and have we not more earnest persuasions to love God and please God ? Are not God and Christ and heaven more lovely objects than all the pleasures and profits and honours of the world ? These things do not force the will, but draw your consent ; and surely God hath pro- pounded more lovely things in his covenant to draw this consent from them. The great fault is in our lust, 2 Peter i. 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 im- potency, 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. x. 29, and that all these jealousies are but a slander against God's government. Why do yon 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 praiseworthy to mind hea- venly things than it is for a stone to move downward. It is true God must make us willing, but willing we must be. Now there is no such thing on your parts, when you wilfully refuse the hopes God offereth : Acts xiii. 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 it is 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 it is verified, Prov. xix. 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
4()8 SERMONS UPON MATTHEW XXV. [SeR. XIV.
grace. But do not we justify this conceit of wicked men, when we say, God requireth duly of the fallen creatures, who have no power to per- form it P 1 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 nil reason the master should lose his right to command by the servant's 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.