The Freeness of the Grace and Love of God, Sermon 1
SERMON I.
MATTH. 20.15, 16.
Is it not lawful for me to do what I will with my own? Is thine eye evil becauſe I am good? — So the laſt ſhall be firſt, and the firſt laſt; for many be Called but few Choſen.
I DO intend (God willing) to ſhew you the freeneſs of the Grace of God in reference to mens Employments and Sufferings, and therefore have made choice of this Scripture, wherein you have the Parable of certain Labourers in the Vineyard, the Parable is propounded and applyed; propounded from verſ. 1. to verſ. 16. For the Kingdom of Heaven is like unto a man that is an Houſeholder, which went out early in the morning to hire Labourers into his Vineyard, and when he had agreed with the Labourers for a penny a day, he ſent them into his Vineyard; and he went out about the third hour, and ſaw others ſtanding in the Market-place; and he ſaid unto them, go ye alſo into the Vineyard, and whatſoever is right I will give you, and they went their way; and again he went about the ſixth hour, and the ninth hour, and did likewiſe; and about the eleventh hour he went out and ſaw others idle, and he ſaid unto them, Why ſtand you here all the day idle? And they ſaid unto him, becauſe no man hath hired us: he ſaid unto them, go you alſo into the Vineyard, and whatſoever is right, that ſhall you receive. So when Even was come, the Lord ſaid unto his Steward of the Vineyard, call the Labourers and give them their hire, beginning from the laſt even to the firſt, and when they came that were hired about the eleventh hour, they received every man a penny, but when the firſt came they ſuppoſed that they ſhould have received more, and they likewiſe received every man a penny, and when they had received it, they murmured againſt the good man of the houſe, ſaying, theſe laſt have wrought but one hour, and thou haſt made them equal to us that have born the burthen and heat of the day. But he anſwered one of them, and ſaid, friend I do thee no wrong; didſt thou not agree with me for a penny? take that thine is, and go thy way; I will give unto this laſt, even as unto the firſt: Is it not lawful for me to do what I will with my own? Is thy eye evil, becauſe I am good? ſo the laſt ſhall be firſt, and the firſt laſt; becauſe many are called, but few choſen.
And thus far the Parable goes, to ſhew that all is of free Grace, both for ſervice and for ſuffering. Now if you mind the firſt Verſe of the Parable, you will find it brought in with a for. For the Kingdom of Heaven is like unto a man, &c. The former Chapter ſaith, For we have forſaken all to follow thee, and what ſhall we have. But Jeſus ſaith, he that hath forſaken Father or Mother, Wife or Children, Houſes or Lands for my ſake, ſhall receive a hundred fold, and inherit eternal life; and they that are laſt ſhall be firſt, and the firſt ſhall be laſt.
Thus ſhall it be in ſuffering, many that are firſt ſhall be laſt; and ſo it ſhall be in ſervice, in employment and in labour. For after he had ſpoken this Parable of the Labourers, he concludes the laſt ſhall be firſt, and the firſt laſt; concluding for ſuffering and for ſervice: and he gives the Reaſon of it from our Election; for many are called, but few choſen: and ſhews the grounds of it, that it is of free grace, the firſt ſhall be laſt, and the laſt firſt. So that as to ſervice, and as to ſuffering, all is of free grace. Now take theſe words as they are in relation to the former, and they will afford us this Doctrine:
Doct. That there is much of the freeneſs of the grace of God, laid out both in our ſervices and ſufferings.
Free grace in the matter of our ſervices and labour, and free grace in the matter of our ſufferings. The firſt ſhall be laſt, and the laſt firſt: for many ſhall be called, but few choſen.
For the proſecution of this Doctrine, I ſhall
Firſt, Labour to ſhew you, That it is a great mercy to be uſed for God, and by God, either in a way of ſervice or ſufferring for his Name.
Secondly, That there are ſome that God doth eſpecially ſingle out to ſerve him, or to ſuffer for him.
Thirdly, That it is the free grace of God, that one ſerves above another.
Fourthly, I ſhall ſhew wherein this free grace of God doth appear or ſhine forth in the matter of our employment and ſufferings.
Fifthly, I ſhall ſhew, why God will order and diſpoſe of our ſervices and ſufferings in the way of free grace, or free love.
Firſt, I ſay, it is a great mercy to be uſed for God or by God in the matter of ſervice or ſufferings, it is a great mercy to be employed in any work for God. For,
Firſt, The more ſerviceable any man or woman is for God, the more they honour God; and the more they honour God, the more will God honour them: when I teſtifie of any excellency in God, then I honour God: when God teſtifies of any honour in me, then God honours me; as now when God calls me to any ſervice, then God teſtifies an excellency in me, then God honours me: when a Governour puts any honour upon a common Souldier, he calls him forth to ſpecial ſervice: ſo it is an honour for a man to be ſerviceable to God. This was the honour of Moſes, Moſes the ſervant of the Lord: and when the Holy Ghoſt puts an honour upon David, he ſayes, The Pſalm of David the ſervant of the Lord: Not the Pſalm of David the King of Iſrael, no, the Pſalm of David the ſervant of the Lord. So in the New Teſtament this was Pauls honour, Paul the ſervant of the Lord. Now is it not a great honour to honour God, and to be owned by God? Thus it is with them that ſerve the Lord.
Secondly, The more ſerviceable any man is for God in his Generation, the more apt God is to accept of his work, though there be failings in the work: obſerve what great failings there was in Aaron, yet God accepted of the work.
Thirdly, The more ſerviceable any man is whileſt he lives, the more comfortably he will dye, when he comes to dye: what is a mans comfort upon his deathbed, but that according to his meaſure he hath ſerved God? ſaith Chriſt, Glorifie me Oh Father, for I have done the work that thou haſt ſent me to do. And ſo it is a mans comfort to do the work that God gives him to do; yea, it will be his comfort at the day of death.
Fourthly, The more ſerviceable any man is whilſt he lives, the more he ſhall ſpeak when he is dead: there are them that being dead yet ſpeak: why, what ſpeaks Abell, but Faith, good Works, good Examples? He offered a better Sacrifice than Cain, he was truly ſerviceable to God in his day, and now he ſpeaks when he is dead; Thus Abell did, and thus it is with a ſerviceable man. Look how it is with a wicked man that is ſerviceable to the Devil, and that writes wicked and wanton Books that ſpeak when he is dead; ſo is it with a man that is ſerviceable unto God. This honour is in the ſervice of God above all others; and to ſay no more, this is the thing that is deſired more in ſome reſpects, than the enjoyment of Heaven, I deſire (ſaith the Apoſtle) to be diſſolved, and to be with Chriſt, which is beſt of all: yet nevertheleſs for your ſakes, and the ſervice of the Churches I deſire to live. So that I ſay in one reſpect this is more deſirable than Heaven; for no ſuch work is to be done in Heaven. And is it not a great matter, very great to be ſerviceable unto God, to be uſed and employed by God either in ſervice or ſuffering?
Secondly, As it is a great mercy to ſerve for God, ſo is it not a great mercy to ſuffer for God: to be called out to ſuffer for the Name of Chriſt? For ſaith the former Chapter, We have forſaken Father and Mother, Wife and Children, Houſes and Lands for the ſake of Chriſt; but ſaith Chriſt, he that forſakes ſo much for me, ſhall receive a hundred fold, and eternal life; yea, he that ſuffers for me, ſhall reign with me. You carry a burthen, but Chriſt carries the heavy end, and you have communion with Chriſt alſo thereby; and thereby alſo your heart ſhall be filled with comfort, yea, even the comfort of the Holy Ghoſt: the Spirit of God dwells in every believer; and that man that ſuffers for God, the Spirit of God reſts upon him, as the Dove reſted upon the Earth: and ſo ſaith Peter, the Spirit of God and of glory reſteth in you. A man is never more glorified, than when he ſuffers for God: remember that: When our Saviour Chriſt was upon the Croſs, he was then glorious before the eyes of Heaven, and never more glorious than then; for now is the Son of man glorified: ſo may you ſay when in ſufferings, Now am I glorified: Oh, the glory of a Chriſtian! Nay, ſayes the Martyr when going to the Stake, Now I begin to be a Chriſtian. And thereby he is aſſured of eternal life and ſalvation. Our preſent light afflictions (ſaith the Apoſtle) works an eternal and exceeding weight of glory. And ſayes our Saviour, If ye be reviled and reproached for my ſake, happy are you. And if you look into Philip. 1.28. you will find, that ſufferings are an evidence to us. Thus now you ſee, it is a mercy, yea, a great mercy to ſuffer for the Name of Chriſt. That is the firſt thing.
But then Secondly, There are ſome that God doth graciouſly ſingle out to ſervice, or to ſuffer for him; this honour all the Saints have not, but ſome God doth graciouſly ſingle out not only to ſervice, but to ſuffer for him. Now there is a providential ſervice, and there is a mercenary ſervice; there is a judicious ſervice, and a gracious ſervice; ſome that God doth ſingle out graciouſly: poſſibly a man may be providentially uſed in the ſervice of God; thus Naaman had a ſervant in his houſe, that was providentially made uſe of for his Converſion. So I ſay, a man may be made uſe of providentially, and alſo mercinarily and judiciouſly: ſo the Devils have been; Whom ſhall I ſend to be a lying Spirit in the mouth of the Prophets? Send me, and he went. This is a judicious ſervice: and thus the Devils do ſerve for wages; and them alſo that are the Inſtruments of the Devil: Perſecutors are judicious ſervers; they are them that make clean the diſhes: ſo that I ſay, there are them that may ſerve God providentially, mercenarily and judiciouſly. Providentially, and ſo all the creatures ſerve him. Mercenarily, ſo they ſerved him that ſaid, Lord, Lord, have we not done many wondrous works, yet Chriſt ſayes he never knew them, depart from me. And then there is a Judicious Service, as when God gave licence and power to deſtroy the ten Tribes: but then, as there is a Providential ſervice, a Mercenary ſervice, and a Judicial ſervice; ſo there is alſo a Gracious ſervice; There are ſome that God doth graciouſly ſingle out to ſerve him, and to ſerve him in ſuffering for him. Did not God graciouſly ſingle out Caleb to ſerve him? For it is ſaid, he followed God fully: and did not God in the New Teſtament ſingle out Paul? Go thy way to Ananias, Acts 9.6. And he trembling and aſtoniſhed ſaid, Lord, what wilt thou have me to do? And the Lord ſaid, ariſe, go into the City, and it ſhall be told thee what thou ſhalt do. So I ſay, God doth graciouſly ſingle out ſome, not only to ſerve him, but to ſuffer for him.
Thirdly, What is it that makes the difference, that ſome are employed in the work and ſervice of God, when others are not? It is only the free grace of God. It may be, you may think it is from men, that the providential hand doth fall upon one more than upon another; or that it is the will of men to ſingle out whom they will for ſufferings; but it is only the free grace of God. Look what the Soveraignty of God doth in a way of judgement and affliction, that the free grace and love of God doth in a way of mercy. As now, ſuppoſe two men be together in a transgreſſion, one is ſingled out to judgement, the other is not: Why? The Soveraignty orders it ſo: Think ye that they on whom the … …f the Tower of Siloam fell, were greater ſinners than others: No: a man may be wrapt up in great afflictions and calamities as Job was: and why ſo? It is the Soveraignty of God, I will do what I will with my own: ſo look what Gods Soveraignty doth in a way of judgement, the ſame the free grace of God doth in a way of mercy. Oh! Is it not a great mercy to be ſingled out to ſuffer for the name of Chriſt, Phil. 1.29. Ʋnto you it is given, not only to believe, but to ſuffer for Chriſt. So I ſay, it is not only to believe, but to ſuffer: and ſo God doth graciouſly chooſe ſome and not others for this great work.
But Fourthly, Wherein doth the free grace of God ſhine forth and appear in the matter of our ſervices and ſufferings?
I anſwer, In many things: Will you begin with your own employments? What is reaſon one man is called forth to an employment, and not another? It is only the free grace of God. What is the reaſon one man hath ſucceſs in a work, and not another? It is only the free grace of God. But to clear it the more unto you; the more unlikely any perſon is to ſerve or ſuffer for God, the more the free grace of God ſhines forth in that perſon. Now who are thoſe that God doth generally make uſe of in his ſervice, but thoſe that are the moſt unlikelieſt perſons? As now will you inſtance in matter of mens places, Eſtates, Callings; there was two ſervants concerned in the converſion of Naaman, the ſervant of the Prophet, and Naamans own ſervant: Who is moſt likely now? certainly the ſervant of the Prophet; yet you ſee the other doth it: ſo that I ſay, the unlikelieſt oftentimes God makes uſe of; which is to ſhew forth the freeneſs of his grace: Will you inſtance in the matter of ability as to the Miniſtry, who more unfit and unlikely to be uſed in the Goſpel, than a company of Fiſhermen, poor Fiſhermen? for it is ſaid, they perceived they were unlearned, and yet you find them made uſe of by our Saviour for the promulgation of the Goſpel. Will you inſtance in the matter of free grace? Who was ſo commended as Nathaniel that ca… to Chriſt? Behold an Iſraelite indeed, In whom there is no guile. Who more unlikely to be uſed in Gods ſervice than Paul? Was it likely Paul ſhould bring any honour to God, who was whipt and ſcourged up and down Town like a Malefactor? yet this man preached: and do you think he was like to do any good by his preaching? yet you find it is ſaid, he did more than they all; and God bleſſed his Miniſtry, and he converted the Gentiles. Why is this but to ſhew that God will make uſe of them that are moſt unlikely to do him ſervice: For they that are firſt ſhall be laſt; and this only to ſhew the freeneſs of his grace.
But wherein doth the grace of God appear as to our ſufferings? for the great thing is to ſtand our ground: To this I anſwer;
Firſt, Is it not a great mercy, that the great God of Heaven and Earth ſhould call us worms to bear witneſs to his Name, his great Name, yea, to ſuffer for it.
Secondly, Is it not a great mercy and favour, that God will take notice of all the injuries that are done unto them that ſuffer for him, as done unto himſelf? I know thy works (ſaith God) do men jeer thee and reproach thee for the ſake of Chriſt? then happy art thou. What wrong is done unto them that ſuffer for God, he takes it as done unto himſelf: So that I ſay, it is a great mercy and favour, that the God of Heaven ſhould take thoſe injuries as done unto himſelf, that are done unto us. Nay, (ſaith God) I will give you a mouth, and tell you what you ſhall ſpeak when you come before men. Take no thought for what you ſhall ſpeak, for it ſhall be given you.
Thirdly, Is it not a great mercy, that your hearts ſhall be filled with joy in the midſt of ſufferings? They went away rejoiceing that they were counted worthy to ſuffer.
Fourthly, Is it not a great mercy, that ſome ſhall ſtand, that are likelieſt to fall, when others fall, that were likely to ſtand?
Fifthly, Is it not a great mercy, that thoſe whom the adverſaries think ſhall diſhonour and marr the work of God, that they ſhould bring more honour to God, and ſuffer more powerfully and ſtrongly for him than others, and that they ſhould be uſed moſt for God?
Sixthly, Is it not a great mercy, that when God ſeems to have moſt diſpleaſure againſt us, his Love ſhould be then moſt ſet upon us, as it is in ſufferings? Who would but think, that when we are given into the hands of wicked men, it is from the diſpleaſure of God againſt us, when yet it is from the free grace and great love of God unto us?
Seventhly, Is it not a great mercy, to conſider, that what is our greateſt miſery ſeemingly, that that ſhould contribute to our greateſt mercy? Thus it is in our ſufferings for the Name of God: You ſee what great and wondrous things were done by the death of Chriſt; and ſo alſo what wonders were done by Joſeph in Aegypt when he was ſold thither by the malitiouſneſs of his Brethren; It is the way of God unto his people, that the more others work to do them harm, the more God doth order it to prove for their good; which is only from the free grace, love and favour of God. We never did any work yet, but free grace paid us for it: even the work of ſuffering, God payes us for that: He was a Preacher to day, yet carried to Priſon, that paid him for it. Yea, Chriſtians are paid for the work they never did: and what is the Reaſon of it, but only the free grace of God. Thus you ſee wherein the free grace of God appeares and ſhines forth.
Fifthly, Why will God carry on the work of our ſervices and ſufferings in the way of free grace? Why, God will order our employments and ſufferings in a way of free grace, that we may not be proud of them: We are apt to be proud of our employments and ſufferings, and therefore God will carry on his work ſo, as that he may keep us from the ſin of pride and haughtineſs, when we ſhall conſider it is the free grace of God to ſingle us out to ſervice or ſufferings. Why ſhould we be proud? God loves to confound the wicked and ungodly in the world, by making thoſe that are the moſt unlikely, to be ſerviceable to himſelf; and by ordering their ſervices and ſufferings in a way of free grace. This God doth to confound the Wiſdom and Reaſon of worldly men. Many are called, but few choſen. God hath ſet the weak to confound the ſtrong. Again, God doth diſpoſe of his work in a way of free grace, that none may be diſcouraged from his ſervice, or ſuffering for him. If none but great, and mighty, and holy men were to be uſed in Gods ſervice, then the weak would be diſcouraged and deſpiſed, and we ſhould be ready to ſay, I am not worthy. Now God doth ſo order and diſpoſe of his work, as not to diſcourage the weak, but to give encouragement to all. Well then if ſo, A word for Application. Is this a Truth that we have heard, that all that God doth either as to the ordering of our ſervices or ſufferings is in a way of free grace? What have we then to ſay, but as Job, The Lord gives, and the Lord takes away; bleſſed be the Name of the Lord? You ſay, that God chooſes whom he pleaſes to ſerve him, or to ſuffer for him; and that it is out of free grace: if ſo, why ſhould not all ſuffer? But you hear it is not all, but ſome, that God doth graciouſly ſingle out to ſuffer for himſelf.
But here ſome may ſay, I am weak, and do not any work for God.
But give me leave: Is Family work nothing? The Apoſtle inſiſts much upon that in his Epiſtles, he calls much upon Parents, Children, Maſters, and all to do their duty. Reformation work is a great work, or elſe the Apoſtle would never have ſpoken ſo much of it, and exhorted ſo much to it.
Secondly, Is it nothing to do the work of your generation? to do the work that is ſuitable unto your condition? All men are not called to all works: there is a peculiar work to every man. Now is comforting work nothing? Is ſupporting work nothing? Is relieving work nothing? This comforting work it is Angelical work. Is it nothing to improve the Talent that God hath given thee? This will be the great Queſtion at the day of Judgement, Faithful, or not faithful? There are none but have Talents more or leſs, which they muſt then anſwer for.
But you may be ready to ſay, I have no work. That is a miſtake; for there are none but have work: therefore look unto that which is your work.
But you may ſay again, Though I have work and ſervice, yet my ſervice may be a judicious ſervice, or a mercinary ſervice, or a providential ſervice: Now how ſhall I diſtinguiſh my ſervice, Whether it be a providential, a judicious, a mercenary ſervice, or whether God hath graciouſly ſingled me out to ſerve him in a way of free grace and love?
In anſwer to this, take theſe two or three things.
Firſt, If it be a work or ſervice given you by free grace, then God will lead you more and more, and bring you to be acquainted with the deſign of his work. When Peter was called to open the door of the Temple, at firſt he did not know the deſign, but afterwards he was told it. So thus it is with thee: If God do call thee to work, he will acquaint thee with the deſign of the work.
Secondly, If you ſerve God in a way of free grace, then you will be contented with your work: yea, you will be contented to be uſed for God, to be laid out for God, you will ſay, I am contented, becauſe God hath called me.
Thirdly, When God doth make uſe of a man in a way of free grace, then that man doth not make any great bargains for himſelf: they that ſerve God any other way, will make great bargains for themſelves, make uſe of his ſervice to encreaſe their eſtates: But now they that ſerve God out in a way of free grace, will not do ſo. Therefore now you that are at work, do you pocket up at work? Do you make great bargains for your ſelves? If ſo, this is no free grace work.
But you will ſay, I am afraid I do not ſerve God in a way of free grace, becauſe I have no ſucceſs in my work. But you may obſerve in the Scripture, that ſometimes a man may be called to work by free grace, and may have ſucceſs at the beginning, as Joſeph had many years, and yet the ſucceſs may leave him.
As now there are them that preach many years, and never convert one ſoul, yet this ſhould not diſcourage them; for free grace may call you to a work, and yet you may not find that ſucceſs in it which you expected.
But then again, here is the great Queſtion yet behind; Suppoſe God doth deal with the children of men in a way of free grace and love, then what is my duty, and what ſhall I do, that I may ſo ſerve and ſuffer, as to ſerve and ſuffer under the conduct of free grace?
In anſwer to this, you may take it in theſe following particulars.
Firſt then, if you would ſerve and ſuffer under the conduct of free grace, then ſerve your call fully; and go to the utmoſt of the thing called unto, leaving God to do his work: Do your work to the utmoſt, and leave God to do his. When God called Joſhuah to do a work fully, and he did it, God ſhewed mercy to him, and to his poſterity after him: And ſo when John was called to a work, and he did it by halves, God blew upon him, and upon his poſterity after him. Therefore I ſay, when God calls us to a work, let us do our work fully, and leave God to do his work.
Secondly, If you would ſerve God under the conduct of free grace, then when you find any warmth or heat upon your affections, take the hint of this opportunity for the doing of that work God calls you to.
Thirdly, If you would ſerve God under the conduct of free grace, then do not envy others that are more employed, that have better ſucceſs, and are better paid than your ſelves: obſerve how it is with two Servants in a great Shop, the one at one end, the other at the other end; the one may take more money than the other, yet they do not envy one another: and why? but becauſe they both ſerve one Maſter. Thus it ſhould be with the Saints and ſervants of God, they all ſerve one Maſter; and therefore one ſhould not envy another, becauſe he is more employed, or hath better ſucceſs.
Fourthly, If you would ſerve God under the conduct of free grace, then be ſure you do not ſerve for wages: be not mercinary in your ſervice. It becomes thoſe that ſerve under free love to be very free in their ſervice: ſaith one, I have been wrought upon by my Neighbour, and ever ſince I have endeavoured to do him good. Now it is God that hath wrought upon us by his free grace; and if ſo, let us freely ſerve him, and labour to do him all the honour we can. When the Prodigal firſt thought of returning home unto his Fathers houſe, he ſaith firſt, Let my Father make me as one of his hired ſervants. This was a Legal expreſſion; I will be hired, Let him make me as one of his hired ſervants; but when he ſaw his Fathers love, he talked no more of his hired ſervice. Inheritance is not of the Bond-woman, but of the free. I do confeſs indeed, it is not unlawful to look unto the recompence of reward: yea, it is lawful for us to do it. But now do you deſire to ſerve under the conduct of free grace, then look not for wages; do not do as an hireling, as the labourers of the Vineyard: no, do it freely in a way of love, thankfulneſs and believing.
Fifthly, If you would ſerve under the conduct of divine love, then ſerve God with fear upon the account of his goodneſs. Work out your ſalvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleaſure. If you do ſerve and work, then fear upon the account of Gods goodneſs to you.
And to conclude this Application: If you would ſerve as thoſe that ſerve under the conduct of free grace and love; then have a care that in all your workings you depend upon nothing but the free grace of God in reference to your call: and if ſo, why then ſhould you not willingly ſuffer for the Name of Chriſt? would you know whether you are called to ſuffer? why, this is a certain Rule, when the caſe is ſo with you, that you muſt either ſuffer or ſin.
But then a ſecond word of Application may be this. Is it ſo, that ſo much of the free grace is laid out in reference to our ſervices and ſufferings? Then Firſt, Let us freely and willingly ſuffer for the Name and Cauſe of Chriſt.
Secondly, Is it ſo, that ſo much of the free grace of God is laid out in reference to our ſervices and ſufferings? then why ſhould we not be contented with our ſufferings; not only contented in ſuffering, or contented upon ſuffering, but contented with ſufferings: Our Saviour tells us, that they that will be his Diſciples muſt deny themſelves, take up the Croſs and follow him: Not only take up the Croſs, but follow him; yea, and deny themſelves. Some will deny themſelves in this or that, but will not take up the Croſs: but ſaith our Saviour, If any man will follow me, let him take up the Croſs and follow me. Thus now, if Chriſt calls us to ſuffer, let us ſuffer freely, becauſe his grace is free.
Thirdly, If you would ſerve under the conduct of free grace, then take heed of any Legal therefore upon your ſufferings, Matth. 9.27. Then anſwered Peter, and ſaid unto him, behold, we have forſaken all and followed thee, what ſhall we have therefore? This was a Legal therefore; Chriſt anſwered and ſaid, You ſhall have your reward, but many that are firſt ſhall be laſt, and the laſt firſt. The only way to take away this Legal therefore, is to look more and more upon the free grace of God either in your ſervices or ſufferings for him; for thus all muſt do, that either ſerve God or ſuffer for him, under the conduct of free grace: Do you deſire to ſerve God either as to employments or ſufferings under the conduct of free grace and love? then look more and more upon his free grace, and depend upon it in reference to your call, in reference to your aſſiſtance, in reference to your dependance, and in reference to your reward, ſeeing all is of free grace, bleſs the name of the Lord. Thus it is both in ſuffering work, and in ſervice, the firſt ſhall be laſt, and the laſt firſt.
Therefore as you would deſire to ſerve or ſuffer under the conduct of free grace, rejoyce and bleſs God for his free grace; remember this, that whether we ſerve or ſuffer, it is of free grace.
Thus you ſee how the free grace of God ſhines forth both in our ſervices and ſufferings; Is it not Lawful for me to do what I will with my own, is thine eye evil becauſe I am good, ſo the laſt ſhall be firſt and the firſt laſt, becauſe many are called but few choſen.
The end of the firſt Sermon.