Sermons Volume 4, Discourse 1 (2 of 3)

Sermons Volume 4 · Discourse 1 (2 of 3)

p. 77And that is to conſider what an infinite,2. It is infinite Mercy that Sinners may work for Salvation. incomparable Mercy it is that God will allow you to work for your Lives, that he ſets Life and Death before you, and gives them into your Hands to take your Choice: If you will indulge your Sloth, then you chooſe Death; but Life may be yours if you will: It will indeed coſt you much Pains and Labour, but yet it may be p. 78yours: And is it not infinite Mercy that Salvation and Happineſs may be yours, though upon any Terms? Wicked Men are apt to ſay, O how happy had we been if God had never commanded us to Work, if he had never required from us ſuch harſh and difficult Duties, if we were but once free from this hard Task and heavy Burden of Obedience! But alas! fooliſh Sinners, they know not what they ſay; as happy as they count this to be, yet if God required no working from them, he ſhould then ſhew them juſt ſo much Mercy as he doth to the Devils and damned Spirits, and no more, from whom God requires no Duty as well as from whom he receives no Duty, and unto whom he intends no Mercy. You think it a hard Reſtraint poſſibly, to be kept under the ſtrict Commands of the Law: Oh! that God required no ſuch Obſervances from you. But what do you deſire herein but only the unhappy Priviledge of the Damned, to be without Law and without Commands? But ſhould God ſend to the Spirits now impriſon'd, and ſhould he declare to them, that if they would Work they ſhould be ſaved, oh! how would they leap in their Chains at ſuch glad Tidings as p. 79theſe are, and count it part of Salvation that there was but a poſſibility of it. No, but God commands nothing from them, becauſe he intends nothing but Wrath upon them; he will not vouchſafe ſo much Mercy to them as to require thoſe Duties from them, that you repine and murmur at as grievous. And furthermore conſider this, if you do not now work, but periſh under your Sloth, in Hell you will think it an infinite Mercy if God would command you more rigid and ſevere Obedience than ever he commanded from you on Earth: It would be a great Mercy there, if it might be your Duty to Repent, and Pray, and Believe; nay, you would count a Command then to be as comfortable as a Promiſe; for indeed there is no Command but connotes a Promiſe: No, but theſe things ſhall not ſo much as be your Duty in Hell; for there you ſhall be freed for ever from this rigorous and dreadful Law of God, that now you ſo much complain of and murmur againſt. Oh! therefore be perſuaded while you are yet under the Mercy of the Law, (give me leave to call it ſo) and while you have ſo many Promiſes couched in every Command, p. 80before God hath left off his merciful Commanding, before the time of Duty be expired, be perſuaded to Work: Delay not, you know not how long God will vouchſafe to require any thing from you; and as ſoon as that ceaſeth, truly you are in Hell. And this is the ſecond Argument to preſs this Duty upon you. Work, and that ſpeedily too; while you may Work there is hope that upon your working you may be ſaved; and therefore while God calls upon you, and whilſt he will accept of Obedience from you, it is time for you to begin to work.

3. Time to work for Salvation in, is very ſhort.Thirdly, Conſider, what a ſhort ſcantling of Time is allowed you to do your great Work in. And this I ſhall branch out into two Particulars.

1Firſt, Conſider how ſad it will be for your Time to be run out before your great Work be done. Alas! what are threeſcore Years, if we were all ſure to live ſo long, from the date of this preſent moment? How ſhort a ſpace is it for us to do that which is of eternal Concernment in, and yet how few of us ſhall live to that which we ſo improperly p. 81call old Age? Our Candle is lighted, and it is but ſmall at the beſt; and to how many of us is it already ſunk in the Socket, and brought to a Snuff? and how ſoon the Breath of God may blow it out, neither you nor I know. Night is haſtning upon us, the Grave expects us, and bids other Corpſes make room for us: Death is ready to graſp us in its cold Arms and to carry us before God's Tribunal; and, alas, how little of our great Work is done! What can any ſhew that they have done? Where are the actings of Faith, the labour of Love, the perfect Works of Patience? Where are thoſe Graces that are either begotten or increaſed? Where are the Corruptions that you have mortify'd? Theſe are Works that require Ages to perform them in, and yet you neglect them that have but a few Days, nay, poſſibly but a few Minutes to do them in.

But what, is God ſevere? Is God unjuſt, to require ſo much Work to be done in ſo little time?

No, far be it from us to ſay thus: Though our Work be great, yet our Time is long enough to perform it in, if it were well improved. We do indeed conſume away our precious Days, p. 82and waſte our Life and Light, exhauſt our Strength, and lay out our Endeavours upon Vanities and Trifles, on nothing but Emptineſs and Folly. And that Life which the Prophet tells us, is but as a Tale, truly we ſpend it as a Dream: We ſleep and drowſe, and ſuffer our precious Minutes to run and waſte away doing nothing to any good purpoſe, till the Night is ſhutting in, till the Night of Darkneſs come upon us, and then the greatneſs of our Work will confound us, and cauſe Deſpair rather than excite Endeavours. Have you never known any who at the cloſe of their Lives, having neglected their great Work, have ſpent that little time that they had then left them, in crying out for more time? And thus it may be with you alſo, if your Conſciences be not awakned ſooner than by the Pains and Diſquiets of a ſick Bed; then, with Horror, you may cry out, More Time, Lord, more Time. But it will not then be granted, the Term is fixed, the laſt Hour is ſtruck, the laſt Sand is run; and as you and your Work ſhall then be found, ſo you muſt go together into Eternity. This is ſuch a Conſideration as muſt needs prevail with all Men, if p. 83they would but lay it to Heart: My Time is but ſhort and momentany, I am but of Yeſterday, and poſſibly I may not be to Morrow, and God hath ſuſpended Eternity upon the Improvement of this moment; a few Hours will determine my everlaſting State and Condition; according as theſe few are ſpent, ſo will my Doom be, either for Eternal Happineſs or for Eternal Miſery. And why ſhould my precious Soul be ſo vile in my own Eyes, as to loſe it for ever through Sloth and Negligence? Why ſhould I hearken to the Allurements of my own Corruptions, or to the Enticements and Perſuaſions of Satans Temptations? No, ſtand off, for I am working for Eternity, an Eternity that is but a few Days hence, a boundleſs, a bottomleſs, an endleſs Eternity, into which I know not how ſoon I may enter; and Woe to me, yea, a thouſand Woes to me that ever I was born, if my great Work be not done before the Days of Eternity come upon me. This is ſuch a Motive as methinks ſhould make every Man that hears it, and hath but a ſenſe what Eternity is, preſently to beſtir and rouſe up himſelf, and give God and his Soul no reſt p. 84till his Immortal Soul be ſecured, and well provided for, for Eternity. To me there is no greater Argument of the Witchcraft and Sorcery that Sin and Satan uſeth to beſot the Reaſon and Judgment of rational Creatures, than to hear of ſuch Truths, Truths that are not to be denied or doubted of, and yet Men to live at ſuch a rate as they do, ſo vainly, ſo fruitleſsly, ſo lazily, ſo ſecurely and preſumptuouſly, as if their Eternity were to be expected and enjoyed here, or that there was none to come hereafter.

2Secondly, The conſideration of the ſhortneſs of our Life, may ſerve as a great Incouragement to work. The conſideration of the burthenſomneſs and trouble of working for Salvation may doubtleſs fright many from engaging therein; Oh! it is a Work very painful and laborious, and this diſcourageth them. But know, O Sinner! though it be grievous, yet it is but ſhort Work; it is to laſt no longer than our frail, ſhort Life doth laſt: And O! how unreaſonable is it to complain, as moſt do, of our Work being too long and too tedious; and of our Lives, as being too p. 85ſhort and brittle? for our Work is to be no longer than our Lives. A Child of God doth not, at leaſt he ſhould not, deſire to live longer than his great Work is done: And truly when it is finiſhed, it is a great piece of Self-denial in him to be content to abide here in this World any longer: And in the mean while this may ſupport him, that it ſhall not be long that he ſhall thus wreſtle with Temptations, and thus ſtruggle with Corruptions: Death will come in to his Help, and put an end to his Toil and Labour; and though he brings a Dart in one Hand, yet he brings a Reward and Wages in the other Hand; and this may be his great Encouragement.

Fourthly, My next Argument to 4preſs this Duty of working out of our own Salvation, ſhall conſiſt of three or four Gradations. And,

First, Conſider, we are all of us very buſy, active Creatures;1. We are all buſy, active Creatures the frame and conſtitution of our Natures is ſuch as we muſt be working ſome Work or other: And therefore ſince we muſt be working, why ſhould we not work p. 86the Works of God? We do not ſimply exhort Sinners to work, neither indeed need we: You have active Faculties and ſtirring Principles within you, that muſt and will be ſtill in Imployment; and when your Hands ceaſe, yet then your Hearts and Thoughts are at work: Your whole Lives are nothing but Actions; yea, when your Thoughts themſelves are moſt unbent and moſt remiſs, when they are moſt vaniſhing and glimmering, ſo that your ſelves ſcarce know what they are, yet then are they viſibly working, though you perceive it not. Now what is it that God requires of you? It is not that you ſhould be more imployed than you are, that you ſhould do more than you do; for that is impoſſible, becauſe you never are idle doing nothing; but it is, that what you do ſhould be done in order unto Heaven and Salvation; and how reaſonable is ſuch a Command as this? It is not more Work that God expects from you, only other Work; your Thoughts need not be more than they are, but they muſt be more Spiritual than they are; your Deſires no more, but only more Gracious; your Actions no more, but only they muſt be more Holy than p. 87now they are: Let but Grace regulate what Nature doth, and the Art of working out of your Salvation is attained. The Wheels of a Watch move as faſt and as quick when it goes falſe as when it goes true; and if the Watch be but at firſt ſet right and true, the ſame activity that makes it go falſe, will make the Motions go right and orderly: Truly you your ſelves are like your Watches; your Faculties are the Wheels of your Souls, and they move and click as faſt when they go falſe, as when they go right; and if Grace doth but once ſet them right, the ſame activity of Nature that makes them work falſly and go amiſs, will alſo continue their Motion orderly and regular when once they are ſet right. Well then, whatever your Trade be, whether it be a Trade of Sin, or whether it be a Trade of Holineſs, you muſt be working at it. And let me tell you, Religion and Holineſs are ſo far from increaſing of your Work, that they rather leſſen and contract it: What ſays our Saviour? Martha, Martha, Luke 10.41.Luke 10:41thou art careful about many things; but one thing is neceſſary. So may I ſay; Sinners, you are careful and buſy your ſelves about many p. 88things, but there is but one thing that is neceſſary; many things indeed you trouble your ſelves with, the Cares of the World, the Temptations of Satan, the Corruptions of your own Hearts, theſe diſtract you, yea, very Trifles and Impertinencies themſelves give you full Imployment; this Luſt ſtorms and rageth, that Luſt flatters and enticeth; this is impetuous, that is inſinuating; the one impells, the other allures; and it may be after all, Conſcience begins to grow terrible, giving the Sinner no quiet in doing of that which Luſt would let him have no reſt till he had done: So that betwixt them, of all Mens Lives in the World his is the moſt toilſome and vexatious. Since then you can ſave no Labour by being as you are, why will you not change your Work? You are now in conſtant Imployment as you are, and no more is required of you in the ways of Obedience; nay, you are now divided, diſtracted and even torn in pieces, betwixt divers Luſts and Pleaſures, all which cry give, give, and all are eager and importunate, ſo that you know not which to turn to firſt. But in working for Salvation your Imployment is but the one thing neceſſary, p. 89which though indeed it calls for the ſame Endeavours and Induſtry which now you uſe in the Service of Sin, yet by reaſon of its Uniformity, is leſs diſtractive and leſs cumberſome: And that is the firſt Gradation.

Secondly, Conſider this,2. All Men work either in Gods Service or the Devils Drudgery. You muſt work either in Gods Service, or in the Devils Drudgery: And chooſe you whether you had rather be Satan's Slaves, or God's Servants; nay, indeed chooſe whether? Is it a matter of Choice with Men, who have rational and immortal Souls? Do you not all profeſs your ſelves to be the Servants of the living God? Do you not all wear his Livery? Would not the vileſt and moſt profligate Sinner willingly lurk under the Name and Badge of a Chriſtian, and count it a great Wrong done him, ſhould any ſo much as doubt of his Salvation? And wherefore is this, but becauſe they are aſhamed of their Service, and of their own black Maſter? But alas! it is in vain to renounce him in Words; for if your Works be not for God, if they be not ſuch as Religion exacts, as the Holy Ghoſt inſpires, as Grace performs, and as Salvation calls for from you, his p. 90Slaves you are, and though you profeſs to deny him, yet in your Works you own him.

3. Thoſe that work for Satan, work for their own Damnation.Thirdly, If you work for Satan you do but work for your own Damnation: For work you muſt and will, and this is all the Reward and Wages that you can juſtly expect from the Service of Sin and Satan; and of this a juſt God and a malicious Devil will look that you ſhall not be defrauded; but as your Ephah hath been full of Iniquity and Abominations, ſo ſhall your Cup be full of Wrath and Indignation. Think, Oh Sinner, think how theſe Maſters, whom thou now ſerveſt, will in Hell inſult over thee and upbraid thee. Is this he our faithful and induſtrious Servant? He, who preferred our Miſery before his own Happineſs, whoſe precious Soul was not precious to him for our ſakes? And is he now come whither his ways lead him? Prepare a Place quickly for him; let his Darkneſs be horrid and diſmal, his Works were ſo; let his Chains be ſtrong and maſſy, the Bonds of his Iniquities were ſo; let his unquenchable Fire be piercing and vehement; let his Torment be next unto my ſelf; this, this p. 91will be the inſulting of your Maſter then. Oh Sinners conſider! Is this the Reward and Preferment that you work for? God forbid, Mercy prevent, you will ſay; nay believe it, Mercy will not prevent, God will not forbid, unleſs you your ſelves labour to prevent it; all this muſt be your Condemnation as unavoidably as if God had no ſuch Attribute of Mercy belonging to his Nature. This Sinners know, and are perſuaded of the Truth of it, unleſs they are Atheiſts; and if you are, truly it will not be long before your own Senſe and Feeling will convince you of the Truth of theſe things, to your eternal Grief and Sorrow: And if you do believe this, why do you not rowſe up your ſelves and fall to work? If you are reſolved for Hell, for a foreſeen and forewarned Hell, who then can ſtop you? And unleſs you are reſolved for Hell, methinks I might have done and need proceed no further. Tell me therefore, Oh Sinners, are you not all perſuaded by theſe Terrors? Will you not from this moment labour, and ſtruggle, and ſtrive, and take any Pains in the ways of Obedience, rather than ruin your own Souls, and thruſt them down into p. 92the Pit of Deſtruction? I might be confident Sinners thus reſolve to do, were I ſpeaking now to Men that were themſelves. But Men's Reaſons are beſotted, and their Ears are open only to the Devil, and to the baſe Allurements of the Fleſh: And when we have done our utmoſt in perſuading Sinners, in the end we muſt turn our Exhortations to them, into Prayers to God for them, that he would ſnatch them as Brands out of the Fire and burning, into which they, like drunken Men, are caſting themſelves and lying down in.

4. The ſame pains that ſome take to damn their Souls might eternally ſave them.Fourthly, Once more, the ſame Pains that poſſibly ſome take to damn their own Souls, might ſuffice eternally to ſave them. The ſame Toil and Labour that ſome undergo for Hell and Deſtruction, might have brought them to Heaven and Happineſs, had it been but that way laid out.Iſa. 5.18.Isa 5:18 The Prophet tells us of ſome, That draw Iniquity with Cords of Vanity, and ſin as it were with Cart Ropes. That is, they are ſo inſlaved to the work of the Devil, that he puts them into his Team, and makes them draw and ſtrain for their Iniquities; and he doth them a Courteſy when their Sins come eaſily to them, p. 93for ſo the Phraſe imports. And we read of ſome in another Prophet, Mic. 7.8.Mic 7:8That ſin with both Hands greedily. And the Pſalmiſt tells us of thoſe,Pſal. 36.4. Pſal. 7.4.Ps 36:4Ps 7:4 That deviſe miſchief upon their Beds, and that travel with Iniquity. That is; they are in as much Pain and Torment till their wicked Deſigns be accompliſhed, as a Woman in Travail is till ſhe be delivered. Now Sinners, ſince the work of Sin is ſo toilſome, why will you not work the Works of God? Doth that Salvation that follows Obedience fright you, or is Heaven and Glory become terrible to you? Is not this it that all Men deſire? Do not your Hearts leap at the mention of it? What then is it that any rational Man can pretend, why he will not work? Is it becauſe you are loth to take Pains? Why then are you ſo laborious in Sinning? Why do you ſo ſweat and toil in carrying Faggots to your own Fire? Why are you continually blowing up thoſe Flames that ſhall for ever burn you? It is in vain to plead this any longer that you are loth to take Pains; for where are there greater Drudges in all the World than Sinners are? The Devil can ſcarce find them Work enough, they out-ſin his Temptations; p. 94and had they not that Corruption within, the ſcum whereof is continually boiling up in them, they muſt of neceſſity (I was going to ſay) ſometimes be Holy, for want of Imployment; Satan could not find them work enough. How reſtleſs and impatient are they till they have done ſome wicked Work? And ſometimes they are more reſtleſs and impatient when they have done it, through the Devils Temptations; and yet, notwithſtanding theſe Torments, they will do them again. Are there now more Drudges in the World than theſe are? Doth God require more Pains in his Service than theſe Men take? No, he doth not: Would but Men do as much for their precious Souls, as they do againſt them; would they do as much to ſave them, as they do to deſtroy and damn them; truly their Salvation would not lie upon their Hands unwrought off.

Objection. But ſome may ſay in their Hearts, It is true indeed we are convinced that the Work of Sin is laborious, but yet there is pleaſure in that labour: But to the Works of Obedience we find reluctancy, and to ſtruggle against that is exceeding irkſome p. 95and grievous, and therefore we cannot work.

But is it ſo indeed? Is it all Peace and Tranquility with you when you ſin? Are your Conſciences ſo utterly ſeared, as that they make no Reluctancy, give you no Checks or Reproofs, when you ſin? If they do, put that Reluctancy of natural Conſcience againſt ſin, into the Ballance with the Reluctancy of natural Corruption againſt Obedience, and the moſt profligate Sinner in the World ſhall find, though this is more ſtrong and prevalent, yet that is more vexatious and tormenting. God requires no more Labour from you than you now take; nay, this Labour ſhall not put you to ſo much Torment as ſometimes you now feel: The ſame Labour, with more content and ſatisfaction, may perfect your Salvation, that now tends only to conſummate your Deſtruction. What Madneſs then is it for Men not to be perſuaded to work the Works of God, when it will coſt them leſs Pains, I mean leſs tormenting Pains? You wear your Lives in the Service of Sin, and at the end of your Days you go down to Hell; when with as much eaſe you might inherit p. 69Life and Glory, as you thus purchaſe Hell and Deſtruction. And is not this great Folly and Madneſs?

Well now, bring all theſe four Gradations together, and look upon them all at once, and we ſhall find the Argument ſo ſtrong as nothing can reſiſt it, but the perverſe Reaſonings of Mens own Wills; you will not becauſe you will not: You muſt work; if you work not in God's Service, you will work in the Devils Drudgery; if you work Satan's Work, you muſt receive Satan's Wages, which is the Reward of eternal Damnation; and the ſame Labour that you take to damn your own Souls, might ſuffice to ſave them. Wherefore then ſhall not God imploy you as well as the Devil? Hath he not more right to you? Why ſhould you not work out your own Happineſs, as well as work out your own Miſery? Doth it not concern you more? If Men would but ſet their Reaſon on work in this particular, if they would but ſhew themſelves to be Men, they would ſoon ſet Grace on work and ſhew themſelves to be Chriſtians alſo: It is but turning the Streams of your Actions into the right Channel and the Work is done; p. 97ſince that they will inceſſantly flow from you, why ſhould they all fall like Jordan into the dead Sea, when they might as well run into the infinite Ocean of all Happineſs, and carry your Souls along with them alſo? But,

Fifthly, Conſider this alſo;5. Men ſhould be as diligent to ſave their Souls as the Devil is to deſtroy them. 1 Pet. 5.8. Job 1.8.1 Pet 5:8Job 1:8 the Devil works conſtantly and induſtriouſly for your Deſtruction; and will not you much more work for your own Salvation? See the place of the Apoſtle, 1 Pet. He walks about as a roaring Lion, ſeeking whom he may devour. And therefore when God queſtions him, Whence comeſt thou, Satan? He anſwers, From going up and down to and fro in the Earth, and walking in it. What Pains doth he take to prompt Men with Temptations, to ſuit Objects and Occaſions to their Corruptions? Still he is at their Right Hand laying Snares and Traps for them that they might fall as his Prey; and wherefore makes he all this ado? Is it not to ſatisfie his Malice and Hatred againſt Men's Souls? And ſhall Malice and Rancor make the Devil ſo laborious and unwearied to deſtroy Souls, and ſhall not your own Happineſs and p. 98Salvation make you much more diligent to ſave your Souls? Is the Devil more concern'd in your Ruin, than you your ſelves are in your own Salvation? Shall the Death of your Souls be more dear to him, than the Life of your Souls is to your ſelves? Learn from Satan himſelf how to rate and value your own Souls: Did not he know them to be exceeding precious, he would never take ſo much Pains to get them; and did you but know how precious they are, certainly you would never loſe them ſo contentedly. Let the Devil (if you will learn no otherwiſe) teach you the worth of your precious Souls; and ſince he thinks no Pains too much to ruin them, why ſhould you think any Pains or Labour too much for to ſave them?

6. Men take pains in things of far leſs concernments than their Souls.Sixthly, Conſider, you your ſelves do Labour and take Pains in things of far lower and leſſer Concernment than the Salvation of your Souls is. Men can riſe up early and go to Bed late, eat the Bread of Carefulneſs, and all to get ſome little inconſiderable piece of this World to provide for a frail, ſhort Life here; and who is there that thinks their Pains p. 99too much? And why then ſhould you not labour for a future Life in another World, that you confeſs to be infinitely more glorious and deſirable than any thing you can obtain here? To me it is Folly ſo groſs and ſenſeleſs to be bemoan'd, if it were poſſible, with Tears of Blood, that Men ſhould ſo toil for the low Conveniences of the World, and yet neglect the eternal Happineſs of their precious and immortal Souls, as if they were not worth the looking after. Sinners, do you know what a vain, empty Bubble, blown up by the creating Breath of the Almighty, the World is? Do you know it, and yet will you take pains for it, yet will you graſp and ketch at it? Who would doubt when we ſee Men ſo buſy about Impertinencies, and the trivial Concernments of this vain World; who would doubt, but that they were far more anxious and careful about the Things of Heaven, and the Concernments of their Souls? Who would not conclude, but that they who are ſo diligent about petty Trifles, had certainly made ſure that their great Work was done? But, alas, would it not aſtoniſh Men and Angels, if we ſhould tell them p. 100how fooliſh Sinners are? Would it be believed that rational Creatures, that have immortal Souls that muſt be for ever ſaved or damn'd, ſhould ſpend all their Time and Strength about nothing, never taking any Care or Thought what will become of them for ever? Would ſuch Folly be believ'd to be in Men? And yet this Madneſs are moſt Men guilty of. We may all of us be aſhamed to lift up our Heads to God, when we confeſs the World to be ſo vain and ſlight a Thing, that if we ſhould get all of it, nay, ſhould we get ten thouſand of them, yet were they not all worth one Soul, that yet we ſhould be ſo fooliſh to ſtrive to get a vain World, to the Neglect, yea, to the Contempt of our precious Souls: It is ſuch Folly as Men would ſcarce ſuſpect that any Perſons ſhould be guilty of it, if it were not ſeen daily in the Practices of almoſt all Men.

1. To work for Salvation makes Men honourable.Seventhly, Conſider this: Are you ambitious? Do you affect true Honour and Dignity? Yes, I know this is the great Idol of the World, that which every one falls down to and worſhips: Well then, Sinners, here is a way to prefer you all. To work p. 101for Salvation is the moſt honourable Imployment in the World, an Honour that will poſe and nonplus the moſt towring and raiſed Ambition, when once it is ſpiritualized. Alas, what poor and contemptible Things are the Grandees and great Ones of the World, though they take great State and Pomp upon them, and will ſcarce own their Inferiours for their Fellow-Creatures; nay, will ſcarce own God himſelf for their Superiour, are yet but like painted Flies that play and buz a while in the Sun-ſhine, and then moulder away and come to nothing? All worldly Honour and Pomp is but imaginary; but would you have that which is ſolid and ſubſtantial? Chriſt tells you how it is to be attained. If any Man ſerve me, John 12.26.John 12:26him will my Father honour. Whatever Honour we have, we hold it by Service; our Work is not only Duty, but Preferment alſo: If any Man ſerve me, he ſhall be honoured. Would you be inrolled for Right Honourable in Heavens Treaſury? Would you be Peers of that Kingdom with Saints and glorified Angels? Then honour God. And how ſhall you honour him, but by obeying him? And he who thus honours God, p. 102God will honour him. This is the only real Honour, all other is but airy, fictitious Titles; like Cyphers, which as they are placed, ſtand for Hundreds and Thouſands, but are all of the ſame Value when hudled together. So truly the great Ones of the World, if not made honourable by Obedience to God, have but imaginary Excellency; and when Death once ſhuffles and huddles them together, Nobles with Ignobles, will the Duſt and Aſhes of the one ſtand at a Diſtance and make Obeyſance to the other? No, all Honour here ſignifies no more than a King upon a Stage. But here is a way to attain true Honour, here is the way to it by becoming Servants,Wherein the Honour of working for Salvation conſiſts. not to Command, but to Obey; not to be imperious over others, but to work your ſelves; this is true Honour. Now I ſhall in three Things demonſtrate the Honour of working for Salvation, that if Men be not very lowly ſpirited, they may be excited unto this honourable Work.

1. It is a ſpiritual and pure WorkFirſt, It is pure, ſpiritual, refined Work. In Services among Men, the leſs of Filth and Drudgery there is in them, the more creditable they are accounted. p. 103It is an Honour to be imploy'd in higher and more cleanly Work, when others are buſied about baſer Imployments. Now, Chriſtians, your Work is the higheſt and moſt noble Service imaginable; you are not at all to ſet your Hands to any foul Office; you have nothing to do with that Mire and Sink in which wicked Men are raking, yea, and it is their Work to do it; no, but your Work is all ſpiritual, conſiſting of the ſame pure Imployment that the Angels in Heaven ſpend their Eternity about: Holy Thoughts, divine Affections, heavenly Meditations, ſpiritual Duties, in theſe lies your Work, which becauſe of its Purity is therefore very honourable.

Secondly, 2. It is the Service of an honourable Maſter.Your Work is honourable becauſe it is the Service of a moſt honourable Maſter. We account it a great Credit to tend immediately upon the Perſon of ſome Prince or Potentate; but what is this to their Honour who are called always to attend upon the Perſon of God himſelf, who is King of Kings and Lord of Lords, to be continual Waiters about his Throne? God hath but two Thrones; his Throne of p. 104Glory in the higheſt Heavens, about which Angels and glorified Saints are the Attendants; and his Throne of Grace to which you are called. Angels and Saints are but your Fellow-Attendants; and if they ſee his Glory in the higheſt Exaltation, you are admitted to ſee it in the next degree; yea, and herein is your Honour ſo great, that you are capable but of one Preferment more, and that is of being removed from one Throne to the other, from attending upon the Throne of Grace to attend upon the Throne of Glory, ſo great is your Honour.

3. The Service of God makes us his Friends.Thirdly, Your Work is ſuch as makes you not ſo much Servants, as Friends unto God. It is an Honour to be Servant unto a King, but much more of a Servant to become a Favourite. Why thus it is in the ſervice of God; you are not only Servants, but Friends and Favourites. You are my Friends, if you do whatſoever I command you. A ſtrange Speech; one would think the doing of what is commanded is the Office of a Servant, rather than of a Friend: No, ſays Chriſt, Henceforth I call you not Servants but Friends; you are my Friends if p. 105you do whatſoever I command you. And certainly no Title ſo truly glorious as that which God put upon Abraham, To be the Friend of God. Well then, let wicked Men go on ſcoffing and mocking at Obedience in the People of God, let them look on them as poor and low ſpirited Perſons, yet can there be no Honour like unto theirs, to be Attendants upon, yea, the Friends of the great God of Heaven; and there can be no Diſcredit ſo baſe as theirs who are Slaves to the Devil, who is Gods Slave; to be a Slave unto the Devil, whom the People of God have in part ſubdued and overcome, and over whom they ſhall ſhortly at once perfectly triumph.

And now having thus, by ſeveral Arguments, preſt this great Duty of working out of our own Salvation, I ſhould now proceed to ſome other Things that are neceſſary to be ſpoken unto from this Doctrin: But becauſe this is a Duty of ſo vaſt Importance, and of ſo univerſal Concernment unto all, and the Slothfulneſs and Backwardneſs of many ſo great, and if perſiſted in, will be ſo ruinous and deſtructive, I ſhall further urge the practice p. 106of this Duty upon the Conſciences of Sinners, by theſe following Conſiderations.

1. Working for Salvation is delightful Work.Firſt, This working for Salvation is the moſt delightful Work and Imployment that a Chriſtian can be engaged in. What is it that makes the whole World ſo buſy in the Service of Sin and Satan, but only Pleaſure which they either find or imagine? The Devil baits all his Temptations with this enticing Witchcraft, which the World calls Pleaſure, and this is that makes them ſo ſucceſsful. But hath the Devil ingroſſed all Pleaſure unto his Service? Can the Ways of God promiſe no Delight? Are they only ruff and rugged Ways? David certainly thought otherwiſe, when ſpeaking of the Commandments of God,Pſalm 19.10.Ps 19:10 he tell us, They were ſweeter than the Hony and the Hony-comb. He could ſqueeze Hony out of them; it is an Expreſſion that ſets forth the exceeding Pleaſantneſs and Delight that is to be found in the ways of Obedience. And truly the whole Book of Pſalms is abundantly copious in ſetting forth that Delight that is to be found in the ways of God. Ask therefore the Children p. 107of God, who are the only ſufficient Judges in this Matter, and they will tell you with one Conſent, that they know no Delight on Earth comparable to that Delight that is to be found in Obedience. Indeed if you are only taken with a ſoft, luxurious, waſhy Pleaſure, this is not to be found in the ways of Holineſs; but if a ſevere Delight can affect you, a Delight that ſhall not effeminate but innoble you; if you deſire a maſculine, rational, vigorous Pleaſure and Delight, you need not ſeek any further for it than in the ways of Obedience.

Now there are two Things that make this working for Salvation to be ſo pleaſant;Two Things make working for Salvation pleaſant. the ſuitableneſs of this Work to the Agent or Worker, and the viſible Succeſs and Progreſs of the Work it ſelf: And both theſe make the working out of Salvation exceeding pleaſant and delightful to the People of God.

First, 1. Suitableneſs of the Work to the AgentIt is a Work ſuited to their Natures, and that makes it pleaſant. As Jeſus Chriſt had in a phiſical Senſe, ſo every true Chriſtian hath in a moral Senſe two Natures in one Perſon: p. 108There is the divine Nature or the Nature of God, and there is the humane, corrupt Nature, the Nature of ſinful Man, and each of theſe have Inclinations ſuited unto them; there is the carnal part, and that is too apt to be ſeduced and drawn away with the Pleaſures of Sin, that are Objects proportioned to the carnal part: But then there is alſo a divine, and if I may ſo call it, a ſupernatural Nature, imprinted by Regeneration, that only doth reliſh heavenly and ſpiritual Things: So that it is not more natural to a godly Man by reaſon of the Propenſions of the old Nature to ſin againſt God, than it is natural to him, by reaſon of the Propenſions of the new Nature, to obey and ſerve God. Now when Nature acts ſuitably to its own ſway and pondus, this muſt needs cauſe two Things: Firſt, Facility and Eaſineſs: Secondly, Delight and Complacency. Streams flow from the Fountain with eaſe, becauſe they take but their natural Courſe. So the Works of Obedience flow eaſily from that Fountain Principle of Grace that is broken up in the Hearts of the Children of God, becauſe they flow naturally from them; and therefore becauſe Nature p. 109makes things eaſie, that eaſineſs will make them pleaſant and delightful. It is true indeed when they work, there is an oppoſition and reluctancy from their other contrary Nature; for as they act ſuitably to the one, ſo they act quite contrary to the other Nature: But doth not the gracious and new Nature as ſtrongly wreſtle againſt and oppoſe the Workings and Eruptions of the old Nature, as the old doth the Workings of the new? Yes, it doth; and therefore you that are truly Regenerate, never ſin becauſe of the eaſineſs of it, becauſe of its ſuitableneſs, becauſe elſe you muſt offer violence to your Nature if you reſiſt a Temptation. Do you not offer violence to your Nature if you cloſe with that Temptation? You are not all of one piece, if I may ſo ſpeak, if you are Regenerate. And what? muſt the corrupt part only be indulged and gratified, and muſt the renewed part be always oppoſed? Why ſhould not Grace, ſince it is as much, nay, more your ſelf than Sin is, why ſhould not that have the ſame ſcope and liberty to act freely as Sin doth? Truly theſe Things are Riddles to wicked Men, and they are unfit Judges in this Caſe; p. 110they wonder what we mean when we ſpeak of Eaſineſs and Delight in ways of Obedience, which they never found to be otherwiſe than the moſt burthenſome Thing in the World. And truly it is no wonder, for they have no Principle ſuited to theſe Things, they are made up only of the old Nature, that is as contrary and repugnant to them as Darkneſs is to Light. But if once God renew and ſanctifie them, then they will confeſs as we do, that the Works of God have more eaſineſs in them than the generality of the World do imagine; and therefore St. Paul tells, That he delighted in the Law of God after the inward Man. Rom. 7.22.Rom 7:22But why after the inward Man? But becauſe though his corrupt part was contrary thereunto, yet his renewed part, which he calls his inward Man, was ſuited to the Duties of the Law of God, and carried him out as naturally to Obedience as the Spark flies upward. And hence it is that the Children of God delight in the ways of Obedience, becauſe they ſuit with their new Nature that is implanted in them.

p. 111Secondly, 2. Progreſs in working for Salvation makes it pleaſant.Another Thing that makes working for Salvation ſo delightful, is, That viſible Succeſs that the Children of God gain, and that viſible progreſs that they make in this Work. Nothing doth uſually cauſe greater Delight in Work than to ſee ſome riddance in it, and that we are like at length to bring it to ſome iſſue. So truly this is that which mightily delights the Children of God to ſee that their Work goes forward, that their Graces thrive, that their Corruptions pine and conſume away, that they are much nearer Salvation than when they firſt believed, that they are perfecting Holineſs in the fear of God, and every Day growing nearer unto Heaven and Happineſs than other: And though theſe Works of theirs are now imperfect, yet they ſhall be ſhortly finiſhed and conſummate in Glory.

Well then, if Pleaſure and Delight do affect you, here you ſee is that which is ſolid and ſubſtantial; it ſprings from Succeſs in your Work, and from that ſuitableneſs that is in your renewed part thereunto alſo. And therefore the p. 112more Work, the greater Delight you find; becauſe the greater progreſs you make, and the more ſuitable to it your Will becomes. Nay, your Delight is of the ſame Nature with that which you ſhall enjoy in Heaven: The Work the Bleſſed are there imploy'd in is of the ſame Nature with yours; only their ſuitableneſs to it is perfect, and therefore their Delight and Pleaſure is perfect: And accordingly the more ſuitable your Hearts are to your Work, the more Delight and Pleaſure you will find in it. This is that makes Heaven a place of Happineſs becauſe there is no Corruption, no Body of Sin and Death there to make thoſe Duties that are there required from glorified Saints to be irkſom and grievous to them.

2. The Reward of working for Salvation.Secondly, Conſider the exceeding greatneſs of your Reward. Doth Job fear God for nought, was the Cavil of Satan, when God applauded himſelf that he had ſuch a Servant as Job was upon the Earth▪ The Devil himſelf thought it no wonder that Job ſhould fear and ſerve a rewarding God, a God whoſe Hands are as full of Bleſſings as his Mouth is full p. 113of Commands: And yet what were theſe great Somethings that the Devil envies Job for (and thinks every one would have done as much as he, if they had but as great a Recompence for it)? It was but Hedging of him about, Job 1.10.Job 1:10but bleſſing of the Works of his Hands, and increaſing of his Subſtance, as it is in Job 1. Why, alas! theſe are poor mean Rewards to what God intends to beſtow; ſuch Rewards they are as that God ſtill reckons himſelf in Arrears to his Children, till he hath given them ſomething better than he can beſtow upon them here upon Earth: Theſe Things he caſts but as Crumbs unto Dogs, when he reſerves a far better Portion for his Children. And yet Satan thinks Job well paid for his Service in having of theſe lower Enjoyments, in cauſing the Works of his Hands to proſper; Doth Job ſerve God for nought? And therefore if Satan doth not wonder that Job fears and ſerves God for Temporal Mercies, will it not be to the great wonder of Satan himſelf that you ſhould not fear and ſerve God, that have infinitely better Things promiſed to you than Temporal Mercies are? p. 114Do you deſerve your Breath, in ſpending of it ſome few Hours in Prayer? Or do you deſerve your plentiful Eſtate, by laying out ſome ſmall part of it for God? Why, to be able to Think or Speak, to enjoy Health and Strength, are ſuch Mercies, though outward Mercies, as can never be recompenced to God, although you ſhould think of nothing but of his Glory, and ſpeak of nothing but of his Praiſe; although you ſhould impair your Health and waſte your Strength, and languiſh away in the performance of holy Duties: Theſe, tho' they are Obligations to Obedience, yet they are not the Reward of Obedience; no, far higher and more glorious Things are provided, promiſed and ſhall be conferred upon you, if you will but work. For there is Firſt, your ſet ſtanding Wages, and that is eternal Salvation; no leſs. And Secondly, beſides this there are many incident Vails accrew to God's Servants, in their performance of his Service: And is not here Reward and Wages enough?

p. 115First, 1. Working for Salvation ſhall be rewarded with Heaven. 1 Cor. 2.9.1 Cor 2:9Conſider there is that eternal weight of Glory that ſhall be the Reward of the Saints in Heaven. This now is ſo great that it is impoſſible for you to conceive: It is ſuch as Eye hath not ſeen, Ear hath not heard, nor hath it ever enter'd into, no nor can it ever enter into the Heart of Man to conceive what God hath prepared for them that love him, as the Apoſtle ſpeaks. If St. Paul were now preaching and preſſing this very Conſideration of the infinite, glorious Reward, it would poſſibly be expected, that he who ſuffered a Tranſlation, and was admitted as a Spy into the Land of Promiſe, ſhould at his return make ſome Relation of it, and diſcover ſomething of the Riches and Glory of that Place; and would not all flock about him, as Men do about Travellers, to enquire for a Deſcription of the Country whence they come? Who the People and Inhabitants are? What are their Manners and Cuſtoms? What is their Imployment? Who is their King, and what Subjection they yield unto him? Thus inquiſitive truly our Curioſity would be. And yet when St. Paul purpoſely relates his Voyage to p. 119the other World, all that he ſpeaks of it is only this, I knew a Man caught up into Paradiſe, who heard things that no Man could, nor is it lawful for any Man to utter. The Glory of Heaven is ſuch that it can never be fully known till it be fully enjoyed; and yet if Heaven were ever made chryſtally tranſparent to you, if ever God opened you a Window into it, and then opened the Eye of your Faith to look in by that Window, think what it was that you there diſcovered, what inacceſſible Light, what cheriſhing Love, what daunting Majeſty, what infinite Purity, what over-loading Joy, what inſupportable and ſinking Glory, what Rays and Sparklings from Crowns and Scepters, but more from the Glances and Smiles of God upon the heavenly Hoſt, who forever warm and Sun themſelves in his Preſence: And when you have thought all this, then think once again that all your Thoughts are but Shadows and Glimmerings, that there is Duſt and Aſhes in the Eye of your Faith that makes all theſe Diſcoveries come infinitely ſhort of the Native Glory of theſe Things; and then you may gueſs, and gueſs ſomewhat near what Heaven p. 117is. Nay as God, by reaſon of his infinite Glory, is better known to us by Negatives than by Affirmatives, by what he is not than by what he is; ſo is Heaven, by reaſon of the greatneſs of its Glory, better known to us by what it is not, than by what it is; and we may beſt conceive of it when it is told us: There is nothing there that may affright or afflict us, nothing that may grieve or trouble us, nothing that may moleſt or diſquiet us, but we ſhall have the higheſt and ſweeteſt Delight and Satisfaction that the vaſt and capacius Soul of Man can either receive or imagine. Are you now burthened with Sin and Corruption, thoſe Infirmities that tho' they are unavoidable, yet they make your Lives a Burthen to you? Why the old Man ſhall never more moleſt you there, that Body of Sin and Death ſhall never enter with you into Life; the Motions of Sin ſhall for ever ceaſe in that Eternal Reſt. Are you here oppreſſed with Sorrows? Do Afflictions overwhelm you? Why there God ſhall kiſs your blubbered Eyes dry again, and wipe with his own Hands all Tears from your Eyes? Are you peſter'd here with Temptations, and doth the evil p. 118One, without intermiſſion, haunt you with black and helliſh Thoughts, with dreadful and horrible Dejections? There you ſhall be quite beyond the Caſt of all his fiery Darts; and inſtead of theſe you ſhall have within you an ever-living Fountain bubling up ſpiritual and ſprightly Contemplations and holy Raptures for ever, ſuch as you never knew when you were here upon Earth, no not when you were in the moſt ſpiritual and heavenly Frame. Are you here clouded and caſt down with Deſertions, and doth God ſometimes hide his Face from you in Diſpleaſure? In Heaven there ſhall be an everlaſting Sun-ſhine, God ſhall look freely and ſtedfaſtly upon you, and you ſhall no more ſee him through a Glaſs darkly, but Face to Face, without any interruption or obſcurity: Think O Soul! (and then think of any Thing elſe if thou canſt) What is it to ſee the Father of Lights in his own Rays? What is it to ſee the Sun of Righteouſneſs lie in the Boſom of the Father of Lights? What is it to feel the eternal Warmth and Influence of the Holy Ghoſt ſpringing from both theſe Lights? What is it to converſe with Holy Angels and the Spirits of juſt p. 119Men made perfect, to join with them in ſinging the ſame Hallelujahs for ever? And when you have thought all this, think once more, Heaven is all this and more alſo. Well then, ſince Heaven is ſuch, and ſince ſuch a Heaven as this is may be yours, what ſhould I ſay more, but only with the Apoſtle? 2 Cor. 7.1.2 Cor 7:1Having theſe Promiſes, dearly Beloved, Promiſes of ſo certain and vaſt a Glory as this is, let us cleanſe and purify our ſelves from all filthineſs and pollution both of Fleſh and Spirit, and perfect Holineſs in the fear of God. Is this Heaven attainable upon your Working? Will God give it into Wages after working? Will he ſhare Stars, nay, will he ſhare himſelf and his Chriſt among you? Truly methinks Chriſtians ſhould not have patience to hear any more, methinks it is too much dulneſs to indure another Motive beſides this: Why do you not interrupt me then? Why do you not cry out, What ſhall we do that we may work the Works of God? Why do you not ſay and pray, Lord, work in us both to will and to do of thy good pleaſure? Why is there not ſuch a holy Tumour and Diſturbance among you, ſome Queſtioning, ſome Praying, ſome Reſolveing, p. 120all ſome way or other teſtifying a ſenſe of Salvation upon you? But, alas, there is a general Silence; Men and Women ſet as quiet in their Seats, as if their Seats were filled rather with Monuments than with Men; as if Heaven and eternal Salvation were of no Concernment for them to look after. And wherefore is all this, but becauſe their Sight is ſhort and their Faith weak? They do not ſee afar off, nor believe a far off: Heaven they look upon as at a great diſtance, and very unwilling they are to go ſo long upon Truſt; and ſenſual Perſons, as they are, they look for preſent Reward and preſent Wages, and will not ſtir till they have received it: And this is the Reaſon why the Conſideration of this great and infinite Glory affects Men no more, they look for ſomething preſent.

Well, be it ſo. Will God's Work bring in no preſent Profit?The Reward in working for Salvation is great. Yes, it will, and that ſuch as you your ſelves ſhall acknowledge to be great. And therefore,

2Secondly, Beſides thoſe ſet Wages that are to be received at the end of our Lives, there are many Vails and occaſional p. 121Incomes that accrew to God's Servants in the performance of their Work. As,

Firſt,1. God will provide for us while we are working. Such are aſſured that God will provide for them while they are doing of his Work; he hath aſſured them of the Mercies and good Things of this Life by Promiſe. I do not ſay of the troubleſome abundance of them, but of the Enjoyment of them ſo far forth as they are Mercies and good Things. Godlineſs, ſays the Apoſtle, is profitable for all things, 1 Tim. 4.81 Tim 4:8having the promiſe of the Life that now is, and of that which is to come. It hath the Promiſes of this Life, and that is a large Charter, by vertue whereof God feeds them and cloaths them, and provides Suſtenance and comfortable Enjoyments for all thoſe that work in his Service. And therefore that I may note it by the way, moſt Men are greatly miſtaken that labour and toil in the World to get Riches and great Eſtates, this is not the right thriving Courſe; if you would grow Rich, Firſt ſeek the kingdom of Heaven and the Righteouſneſs thereof; work out your own Salvation: Labour for the true Riches, and this will not only increaſe and improve p. 122your inward Graces, but inincreaſe and improve your outward Mercies alſo. It is true indeed Earth Worms may by carking and caring, by pinching and drudging increaſe their heap of Dirt; but let who will, for my part I will not nor cannot call that Man a rich Man, that hath more Curſes than Enjoyments. Well thus we ſee what great Vails God gives his Servants; he gives them not only thoſe of another Life, but thoſe of this Life ſo far as they are Mercies, and that is one Vail.

2Secondly, As God provides for his Servants while they are working, ſo their very Work is Wages and Reward enough for it ſelf. If God ſhould only give us our Labour for our Pains, as we uſe to ſay, and never beſtow a Penny more upon us than what we get in his Service, we were even in that ſufficiently rewarded. It was certainly a violent Pang of diſtempered Zeal in that Perſon, that carried Fire in the one Hand and Water in the other; and being demanded a Reaſon of it, his Anſwer was, He would burn up Paradiſe and quench Hell-fire, that ſo God might be ſerved, and Holineſs embraced upon no other p. 123Motives than themſelves. This was a violent Pang and cannot be allowed; this Fire was ſtrange Fire, and this Water was too much muddied to be Water of the Sanctuary. But yet certainly, that Man, who abſtracting from the Conſideration of Heaven and Hell, eternal Rewards and Puniſhments, would not rather chooſe the Works of God and the Ways of Holineſs, than the Works of Sin and the Ways of Iniquity, let that Man know he never yet had much Acquaintance with that Way and with that Work. What ſays holy David concerning the Commandments of God? In keeping them there is great Reward; not only after keeping them, when thoſe Commands that have here been the Rule of our Holineſs and Obedience, ſhall in Heaven become the Meaſure of our Reward and Happineſs; but in the very keeping of them, while we are obſerving and obeying, there is ſo great a Reward, that we ſhould have no cauſe to complain, ſhould God beſtow no more upon us, than to ſuffer us to obey his Law. For,

p. 1241. By working for Salvation we enjoy Communion with God.Firſt, Herein we uphold Communion with God and Chriſt, through the holy Spirit. What is Communion, but only a mutual Intercourſe of Grace and Duty, when Grace received reflects back again in the returns of Duty? Then is Communion maintained between God and the Soul, when we return Duty for Grace. Now is this nothing to enjoy Fellowſhip and Communion with the great God of Heaven and Earth; to be admitted to him, to walk and converſe familiarly with him and to enjoy him, to ſee him who is inviſible, to lean upon him who is Almighty, to enjoy him who is infinite? Is all this nothing? Will not the Souls of thoſe who have by Experience taſted the ſweetneſs of theſe Things, cry out, They are ſo excellent and tranſcendent, that there is but one Thing more deſirable, and that is immediate Enjoyment? What is Heaven it ſelf but Communion with God at a nearer Hand? Here it is by Faith, there by Viſion; here by Ordinances, there by immediate Influences; here it is by Duty, there by Union. And therefore if the Conſideration of a future Heaven be not cogent and prevailing p. 125with you, behold here is a Heaven at preſent; here is Happineſs for your Work, as well as for your Reward. It was nobly ſpoken of Galleacius Carriciolus, Curſed, ſays he, be that Man who preferreth the whole World before one hours Communion with Jeſus Chriſt. And certainly they who have once taſted the ſweetneſs of this Communion, will ſubſcribe to that Anathema.

Secondly,2. Peace of Conſcience an effect of working for Salvation. There is uſually great Peace and Tranquility of Conſcience attends and accompanies this working for Salvation; that fills the Soul with as great a Calm as the World had the firſt Morning of its Creation, when there was no Wind or Tempeſt to diſcompoſe it. Never is the Soul more at reſt than when it is moſt at work. I dare appeal to the Experience of the People of God in this Caſe. Doth not your moſt ſolemn Feaſts come in by your Obedience? Doth ever Conſcience look ſo friendly and pleaſantly upon you as when it finds you active in the Ways of God? It then wears not a Wrinckle or Frown upon its Face; as Sin ruffles it, ſo Duty ſmooths it out again; and this cauſeth p. 126ſuch Peace and Quietneſs in the inward Man, as yields more ſatisfaction than all the noiſe and ruffling Gallantry and Jollity in the World can. This is our rejoycing, the Teſtimony of our Conſciences, that in ſimplicity and godly Sincerity we have had our Converſation in the World. So that if Men care not for the Enjoyment of God, yet if they love the Enjoyment of themſelves, if they would avoid Diſcords and Civil Wars in their own Breaſts, this were enough to excite them to this pacifying Work, that attones and reconciles Conſcience unto themſelves.

3. In working for Salvation God gives in many Teſtimonies of his Favor.Thirdly, In this working for Salvation God gives in many evident Teſtimonies of his ſpecial favour and acceptation unto the Souls of his Servants. Thou meetest him, ſays the Prophet, that rejoyceth and worketh Righteouſneſs. Thou meeteſt him, how? not to contend with him, as with Jacob; not to ſlay him, as thou didſt Balaam; but to embrace him, to reveal and manifeſt thy ſelf unto him. If you have any comfortable Evidences that God is yours in a ſtrict Bond of an everlaſting and unalterable Covenant, and that you are p. 127accepted of him in the well-beloved: Examine how you attained to this Evidence; Was it not through Obedience and Working? This is the way whereby God manifeſts himſelf unto the Souls of his; and ſhould your comfortable Perſuaſions not come in thus by Obedience and Working? They are but Enthuſiaſtical and groundleſs Preſumptions, and not true and divine Aſſurance. The Apoſtle in Pet. 2. exhorts us, To make our Calling and Election ſure: But how is that to be done? Why it is by giving diligence. What is it Men deſire and wiſh for next to Heaven? Is it not Aſſurance of it? Would you not have the Terrors and Torments of Conſcience apprehending and pre-occupating your own Condemnation, eaſed and removed? Would you not have the unquiet toſſings and fluctuations of your Minds, becauſe of the uncertainty of your future State and Condition, ſetled and confirmed? Why then be perſuaded to Work; believe it, this Evidence is never received in any other way than in a way of Duty: God will not hold his Light of Aſſurance to them who will not work the Works of Obedience.

p. 1284. Obedience accompanied with Joy.Fourthly, Thoſe that are diligent in working for Salvation, many times have high Spring-tides of Joy. Joy that is unſpeakable and glorious, that ruſheth in upon the Soul and raviſheth it with a ſweet and potent Delight, while it is in ways of Obedience. Now this, tho' it be not ordinary with every Chriſtian, yet God ſometimes vouchſafes it, eſpecially to the moſt laborious working Chriſtians, as a Cordial to revive and quicken them that they ſhould not faint and grow weary in their Work. He gives them many times ſuch prelibations of future Glory, ſuch bright Glimpſes of himſelf paſſing before them, that they ſcarce know wherein their ſtate differs from the ſtate of the Glorified, unleſs it be that it is ſhorter in the duration, laſting not ſo long as theirs. Well then, ſhould you be asked as they were in the Parable, Why ſtand you here idle all the day long? You could not return the ſame Anſwer as they did, becauſe no Man hath hired us; for God hath hired you, and that at no leſs a rate than all theſe great and glorious Things that have been propounded to you do amount unto: A glorious Heaven, a p. 129bleſſed Work that is accompanied with Communion with God, Peace of Conſcience, Aſſurance of divine Favour and Joy in the Holy Ghoſt; and if all this will not perſuade you, certainly you ſet a mighty price upon your own Sloth; only let me ſay this, beware that theſe Souls of yours that you will not part with to God for Salvation, beware you do not ſell them to the Devil for nothing.

Thirdly, 3. There is an eternal Reſt after working.Conſider your Incouragements after your Work is done, there is an eternal Reſt that waits you. I have already conſider'd Heaven as a Reward for working, let us now conſider it as a Reſt after working. And ſo the Apoſtle tells us there remains a Reſt for the People of God. And in Rev. 14.Heb. 4.9.Heb 4:9 we read, Bleſſed are the dead that die in the Lord, from henceforth, yea ſaith the Spirit for they reſt from their Labours and their Works do follow them. They reſt from their Labours.

Firſt, They reſt from their Labour in working under Affliction. 1. No Affliction in Heaven.Sometimes Afflictions are Spurs and Incentives, and ſometimes they are Burthens and Diſcouragements p. 130to Obedience. But when we arrive at Heaven we ſhall no longer need the Spur to quicken us, nor ſhall we any longer bare that Burthen to oppreſs us, but caſt it down at Heavens Gate, where never Sorrow nor Suffering durſt yet appear. And,

2. No Deſertion in Heaven.Secondly, In Heaven you ſhall reſt from your Labour in working under Deſertion. Now though you do work, yet it may be you apprehend God frowning upon you, and finding fault with all that you do. Now it may be though God doth cauſe the clear Light of his Precepts and Spirit to ſhine before you to direct you what your Work is that you ſhould do, yet he makes it diſmal Darkneſs behind you, and ſhuts up the Light of his Comfort that you cannot ſee what Work you have done; and this is your great Trouble, you work and labour, and yet you know not whether you ſhall be accepted. Obedience were eaſy and pleaſant Work, ſays the Soul, if I knew that God did regard me; but alas! I pray, and he ſhuts out my Prayer from him; I lay hold upon him, but he ſhakes me off in diſpleaſure; I obey, but he rejects all my p. 131Services; and this is the Anguiſh and Torture of my Life. This indeed is Matter of great Grief and Trouble. But know, Oh Soul! thou ſhalt not long work thus in the dark, ſhortly thou ſhalt be above theſe Clouds, and then thou ſhalt ſee that thoſe Prayers that thou thought'ſt were vainly ſcatter'd and loſt in the Air, are become a Cloud of ſweet Incenſe hovering before the Throne of God. And thoſe Tears that thou thought'ſt were dropt in vain upon the Earth, are all gathered up and preſerved in God's Bottle. And thoſe poor Duties of thine, that for their own meanneſs and vileneſs thou thought'ſt God would ſcorn, yet thro' that worth that is put upon them by the Interceſſion of Chriſt, are ranked in the ſame degree of Acceptation as the moſt perfect Services of the Angels themſelves are. Have but patience a while and continue working and thou ſhalt ſee a happy Iſſue, when the Clouds of Darkneſs and Deſertion, that now lie upon thy Spirit, ſhall be all ſcattered and blown away.

p. 1323. In Heaven there is Reſt from SinThirdly, You ſhall alſo reſt from your Labour in working againſt the continual Workings of your own Corruptions; which ſhall then at once both ceaſe to act and ceaſe to be: And this indeed is the great Thing that makes it ſuch a bleſſed Reſt to the People of God. Indeed God cuts you out your Work in his Commands, but it is the old Man within you that makes it to be tedious, irkſome and difficult unto you; God makes it not ſo, but your Corruption makes it ſo; and this it doth two ways: Firſt, By deadning your Heart to it: And Secondly, By turning your Heart againſt it. Deadneſs and dulneſs to and averſeneſs from the ways of holy Obedience, are the greateſt cauſe of all that Toil and Pains that moſt take in the Work and Service of God, if ever they will bring it to a good iſſue. Now both theſe ſhall ſhortly ceaſe and be removed, if you but wait and continue ſtriving againſt them.

1. In Heaven there is Reſt from labouring with a dead heart in the ways of God.Firſt, You ſhall reſt from all that Labour that you take with a dead and heavy Heart in the ways of God. Now you are continually calling upon it, Awake, awake my Glory, now you are continually tugging p. 133of it to get it a little more forward, lifting of it up to get it a little higher towards God and Heaven. Now you ſtand in need of continual quickning Grace to actuate and excite thoſe Lumps of Lead that lie heavy within your Breaſts; and it is the greateſt diſquietment of your Lives that you find your Hearts ſo heartleſs and liſtleſs to what is holy and ſpiritual. It is with them as with ſome great Bells, that you muſt pull long at the Rope before you can make them ſound. Is not this the daily Complaint of God's Children, that their Hearts are dull and heavy and they cannot raiſe them? and this makes the ways of Obedience, yea, this makes their very Lives become burthenſome. Well, have but patience for a while, and continue ſtill to ſtruggle againſt this ſad Indiſpoſition, and it will not be long before you ſhall reſt from this Labour alſo. Though now you are as Birds whoſe Bodies are too heavy for their Wings, when you ſtretch them forth and would fain be ſoaring up to Heaven, you can only run up and down and flutter upon the Earth; yet ſhortly theſe heavy and cloggy Bodies ſhall fall off and you ſhall be all Wing, free from p. 134all Deadneſs and Straitneſs, Diſtraction and Wearineſs in the Ways of God that now afflict you: Then ſhall your Affections be always intent and not languiſh, always burning and yet never waſte nor conſume; every Motion of your Soul ſhall then ſhoot themſelves to God as quick as the Lightning, and yet conſtant as the Sun-beams. And thoſe who are now out-ſtript by weak and underling Chriſtians, ſhall then be able to keep pace in their Obedience, even with the Holy Angels themſelves.

2. In Heaven there ſhall be a reſting from the oppoſition of our Heart againſt Duty.And then Secondly, In Heaven there ſhall be a reſting from all that Labour that the People of God now take in the ways of holy Obedience, through the averſeneſs of their Hearts from them, and the oppoſition of their Hearts against them. There is that contradiction in the carnal part againſt what is holy and ſpiritual, that the Godly cannot bring themſelves to the performance of it without much Strife and Contention, the Fleſh luſteth againſt the Spirit; and when the ſpiritual part calleth for holy Thoughts and heavenly Affections, the corrupt and fleſhy part ſends forth noiſome and ſtinking Vapours, obſtructing the Good p. 135that we would do, and infecting that little Good that we do perform: So that as if working were not a ſufficient Imployment, a Chriſtian muſt Fight that he may Work; and this is it that makes working for Salvation ſo laborious, becauſe we muſt Fight and Work at once. But it ſhall not be long before that which hinders ſhall be removed, and then as you are not under a ſad neceſſity of offending God, ſo alſo you ſhall be under a moſt bleſſed neceſſity of ſerving God, and ſhall find no more trouble in that Service, than in thoſe Actions which you now cannot but do. And thus ſhall you have a happy Reſt from all that Labour and Pains that your Corruptions here made you take. And therefore be incouraged to perſevere in well-doing, perfect the Work you have undertaken in ſpight of all oppoſition from your own corrupt Hearts, for aſſure your ſelves this troubleſome Inmate ſhall not long diſquiet you. I might alſo add,

Fourthly,4. Saints in Heaven are free from Satans Temptations. You ſhall then reſt from your Labour in working againſt Satan's Temptations; who is now buffeting of you while you are here upon Earth, but in p. 136Heaven the evil One ſhall not approach near to touch you. There you ſhall no more trouble your ſelves to know how to diſtinguiſh between the Injections of Satan and the Ebolitions of your own Corruptions, for you ſhall know neither there; you ſhall then ſtand no more upon your own Guard and keep Centinel to your own Soul, nor conflict with any of Satan's Temptations, but ſhall forever triumph in Victories and Conqueſts over them.

This is that bleſſed Reſt that you ſhall ſhortly poſſeſs if you will but now Work. And what is it that comforts the painful Labourer but this, that tho' his Work be hard and difficult, yet the Evening will ſoon ſhut in, and he ſhall then betake himſelf to quiet Reſt and Repoſe? What is it that comforts the weariſome Traveller, but this? Every Step of his long Way brings him nearer to his Home, where he ſhall enjoy a longer Reſt: And ſhall not the ſame incourage and ſupport you in your Way and Work? What though the Work be painful and laborious? yet it will not be long before you ſhall lie down in the Bed of the Grave, and ſweetly ſleep p. 137away a ſhort Night of Oblivion that is between this and the Reſurrection, and your tired weary Souls ſhall then repoſe and neſtle themſelves in the warm Boſom of God himſelf. What though the Way be long and tedious to the Fleſh? yet you are Travelling to your Father's Houſe, where you are ſure to be welcome, and where you ſhall enjoy an Eternity of Reſt and Repoſe, and ſhall ſit down with Abraham, Iſaac and Jacob, and the whole Ring of glorious Saints, diſcourſing to them of the Dangers and Difficulties that you have paſſed through in getting to them. Doth it not ſweeten the Toil and Pains that you take in your Youth, to think that thereby you are laying up that whereupon you may live at Eaſe hereafter, and ſpare the weakneſs of old Age? And is it not much more Rational that while you are in this World, which may be called the Youth of Eternity, you ſhould lay up a good Foundation and treaſure up a large, rich Stock, upon which you might live at Eaſe for ever? Why ſhould you not be as wiſe and politick for Heaven, as for a little of the periſhing Things of this World? Will you Labour that you may Reſt here, where p. 138your Reſt ſhall certainly be diſquieted and you ſhook out of it; and will you not labour that you may Reſt in Heaven, where alone you can enjoy an everlaſting Reſt? I know it is that inveterate prejudice that Men have taken up againſt the Ways of God, that they are painful and laborious, and this invalidates all Reaſons and Arguments that we bring them to perſuade them to work. Reſt, that is it they would have; and though God tells them they ſhall have an Eternal Reſt if they will but work a while; and tells them on the other Hand, that they ſhall never enter into Reſt, if they do not work, that they ſhall never enjoy more Eaſe than what they can find in Hell it ſelf, where their Groans and Bellowings, together with the Smoak of that bottomleſs Pit ſhall aſcend up for ever; yet ſuch is the madneſs of Mens Folly, that neither the Reſt of Heaven, nor the Reſtleſsneſs of Hell, can ſtir or move them, but they roll themſelves up in their own Sloth and will hear nothing, nor lay any thing to Heart that may rouze or awaken them. Hath not God often called upon them by his Miniſters? Sinners, Sinners, awake, beſtir your ſelves, Hell-fire p. 139is kindling about you, God is ready to open his Mouth to pronounce Sentence againſt you, Satan is ready to lay hold of you and to drag you to be tormented. One would think ſuch Execrations as theſe are, ſhould awaken the Carkaſſes that you ſet over, were they not in their final ſtate; and yet with you whoſe Souls are yet in their Bodies, but know not how ſoon they may be in Hell, who among you are moved with all that hath or can be ſaid of this Matter? nay, are you not like ſleepy Men when jogged, ready to grow pettiſh and to quarrel with us? Why do you moleſt us? Why do you envy us our Reſt? Why do you diſturb our Peace, and will not let us alone? Shall I ſay to you now, as once our Saviour ſaid to his Diſciples?Luke 21.40.Luke 21:40 Sleep on, and take your Reſt; ſleep on, and nod your ſelves into Deſtruction; ſleep on, and never wake more till the Flames of Hell awaken you. Truly we come not to diſturb your Reſt, but we come to inform and guide you to a better Reſt than what you can find here, even an eternal Reſt, a Reſt with him that is immortal, a Reſt with him who alone is unchangeable; and is not this Reſt worth a little Pains and Strugling to p. 140obtain? Do you think you are always to believe and to repent, always to obey and mortifie your Corruptions? You cannot think ſo, unleſs you think you are always to live in this World: No, there is a Reſt remains for the People of God, after a few ſhort Days be gone. It is not therefore your Eaſe that you ſeek when you will not work; no, it is rather your Pain and eternal Torment, which ſhall certainly then be given unto all ſlothful Perſons; when the induſtrious and painful Chriſtian, that labours and works for Salvation, ſhall be admitted into the Eternal Reſt that he is aſpiring after, and hath already embraced in his Hope and Faith.

4. In Heaven there is an eternal Work.Fourthly, Conſider, As in Heaven there is an eternal Reſt, ſo alſo in Heaven there is an eternal Work to be done: And therefore you ſhould inure your ſelves to that Work while you are here upon Earth. If Happineſs, according to the Philoſophers Notion, conſiſts in Operation, then in Heaven where there is the moſt perfect Happineſs, there muſt needs be the moſt perfect Operation. And therefore, whatever hath been p. 141ſpoken of Reſt that remains, yet you are not ſo to conceive of it as poſſibly ſome groſs enough are apt to wiſh and fancy to themſelves, as if in Heaven the bleſſed were unactive and enjoyed there only a long Vacation, and only ſtretched themſelves on that Flowery Bank, and ſo void of Cares and Fears lull'd away an Eternity: No, theſe are too low and bruitiſh Apprehenſions for the Glory of that Place. That Reſt that is there to be expected and enjoyed is operative working Reſt; it is both Reſt and Exerciſe at once, and therefore it is a true Paradox; though the Saints in Heaven reſt from their Labours, yet they never reſt from their Working; continually are they bleſſing and praiſing of God, Aſcribing Glory, and Honour and Power to him that ſits upon the Throne, and to the Lamb for evermore: Always are they beholding, admiring and adoring of God, and burning in Love to each other, and mutually rejoycing in God and in one another: And this is the Work of that Eternal Reſt, a Work never to be intermitted nor to ceaſe. And therefore it is worth our obſerving, that both thoſe Places that do chiefly ſpeak of the future Reſt of the People of p. 142God, do alſo intimate a Work in that Reſt. So the Apoſtle to the Hebrews tells us,Heb. 4.9.Heb 4:9 There remains a Reſt for the People of God; the Word is, There remains a Sabbath for the People of God. Look now you are to be imployed on a Sabbath, ſuch ſhall be your Imployment in your Eternal Reſt. Is it not your Work now upon a Sabbath-day to raiſe your Thoughts and Affections to Heaven, to fix and terminate them upon God, to maintain Communion with him, to admire him in all his Works both of Grace and Providence, to ſtir up your own Hearts, and to quicken the Hearts of others to praiſe and adore him? Why this ſhall be the Work of your Eternal Sabbath. And when you are at any time lifted up to a more than ordinary Spiritualneſs in theſe Things, then may you give ſome gueſs what your Work ſhall be in Heaven, and what the frame of your Hearts ſhall be in your eternal Reſt. And ſo that other place in the Revelations, Bleſſed are the dead that die in the Lord, for they reſt from their labours, and their works follow them. Which may be meant not only of the Reward of their Works that they ſhall then receive, but of the Works p. 143themſelves that here they performed on Earth; theſe ſhall follow them and enter into Heaven with them; and as they were done by them weakly and imperfectly here, ſo there the very ſame Works ſhall be done by them with abſolute and conſummate Perfection; all thoſe Works I mean that for the Matter and Subſtance of them do not connote a ſinful State and Condition. Now then, ſince you muſt be imploy'd in ſuch a Work as this is to Eternity, why do you not accuſtom your ſelves to it while you are here?Col. 1.12.Col 1:12 The Apoſtle to the Coloſſians, Bleſſeth God who had made them meet to be made Partakers of the Inheritance of the Saints in Light. Were it a meet thing that thoſe that ſpend their whole time in Sin, ſhould be abruptly ſnatcht up into Heaven, to ſpend an Eternity there in Holineſs? And therefore God accuſtoms thoſe whom he ſaves in an ordinary way and manner, to work thoſe Works here on Earth that they are to be imployed in hereafter in Heaven; here they are Apprentices as it were that they may learn the Trade of Holineſs, that when that time comes they may become fit Citizens of the New Jeruſalem; here p. 144God is trying their Eyes with more qualified and allayed Diſcoveries of himſelf that when they come to view him Face to Face, they may be able to bear the exceeding Brightneſs of his Glory. And therefore though you profeſs Heaven to be your Country, and that you are Strangers and Pilgrims here on Earth; yet ſay not with the Captive Jews, Pſal. 137.Ps 137How ſhall we ſing the Song of Sion in a ſtrange Land? Yes, you muſt accuſtom your ſelves to that Song, you muſt mould and warble it here on Earth, that you may be perfect in it when you come to join with Saints and Angels in their eternal Hallelujahs. You muſt try your Eyes by ſeeing of God, and your Voices by ſinging that Song that you muſt continually ſing in Heaven. And were it only for this diſpoſing and fitting of your ſelves for the Work of Heaven, this were Motive enough to perſuade to begin it now.

5. A Chriſtian hath many helps to work for Salvation.Fifthly, Another encouraging Conſideration to perſuade you to work out your own Salvation, is this; as your Work is great, ſo the Helps and Aſſiſtances that God gives for the performance of this Work are many: So that your Work is not greater p. 145than your Aids are, nor is it more difficult than they are potent. And therefore though you are weak in your ſelves, and ſo weak that were you left to your own Strength you would faint in the moſt eaſy Service, yea, the weight but of one holy Thought would ſink you, for we are not ſufficient, ſays the Apoſtle, as of our ſelves to think any good thing: Yet when we conſider thoſe mighty Auxiliaries that are afforded and promiſed, as Comfort when we Droop, Support when we are Weak, that we ſhall Riſe when we Fall, Recruits when we are Worſted, Omnipotency to ſupply our Impotency, All-ſufficiency to make up our Defects: When we conſider theſe Things, then may we triumphantly ſay with the Apoſtle, When we are Weak, then are we Strong; and tho' of our ſelves we are nothing, and therefore can do nothing, yet through theſe mighty Aſſiſtances we are able to do all Things. Now I ſhall rank theſe Auxiliary Forces into Two Bands. Some are External, others are Internal. External Helps are various: I ſhall only inſtance in Three.

p. 1461Firſt, You have the exciting Examples of others, who have already happily gone through this Work. You are not commanded that which never yet was impoſed upon any of the Sons of Men, nor that whoever undertook failed in the performance, and ſunk under the burthen of it: No, there are Hundreds and Thouſands gone before you, from whom God required as much as he doth from you, and theſe have demonſtrated that the Work is poſſible, and the Reward certain. And therefore, as Iſrael followed the Cloud for their Conduct into the Land of Canaan: So may you be led into a Land of better Promiſe by a Cloud of Witneſſes of thoſe, who have already paſſed through the ſame Faith, Patience and Obedience, wherein you are to follow them. It is Superſtition heightned to Idolatry, to make uſe of the departed Saints as ſubſtituted Mediators and under Advocates unto Chriſt, that Chriſt may be our Advocate unto God the Father; what their preſent Prayers for us are we know not, but this we are certain of, their paſt Example ought to be propounded and improved by us for our Incouragement in the ways p. 147of Holineſs and Obedience. Hence the Apoſtle exhorts us that we ſhould be diligent, not ſlothful; and he grounds it upon this, becauſe in ſo doing, we ſhould be followers of them who through Faith and Patience inherit the Promiſes. In difficult and hazardous Enterprizes, every Man is apt to ſtand ſtill and ſee who will lead the way, and according to the Succeſs of the firſt Attempters, ſo either to be incouraged or diſmayed. Now what ſays our Saviour, Mat. 11.12. The Kingdom of Heaven ſuffereth violence, and the violent take it by force. You are not the forlorn Hope, you are not the firſt Aſſailors, no, whole Armies of Saints have in former Ages ſtorm'd Heaven; they have heretofore planted ſtrong Batteries againſt it, and made wide Breaches in it; they have heretofore entred and taken poſſeſſion; and ſtill the paſſage is as open for you, and the Conqueſt as eaſie as for them; and you may ſee them beckoning out of Heaven to you, and hear them calling to you, Fellow Soldiers, bend your Force hither, there is your Labour, here is your Reſt; there are your Enemies, here is your Crown and Victory; believe it, there are no more Dangers for p. 148you to paſs through, no more Difficulties for you to meet with than what we have paſſed through, yea, and paſſed with ſo much ſafety as not ſo much as one Soul of us miſcarried, not a Soul left dead on the place; we ſtrugled againſt the ſame Corruptions that you do, and overcame them; againſt the ſame Temptations, and baffled them; againſt the ſame Devils, and routed them; againſt the ſame Flatteries, and Oppoſitions of a baſe World and deſpiſed them: Believe it upon our Experience, all theſe Things are but Scare-Crows ſet in the ways of Obedience on purpoſe to affright you, but there is no danger at all in them unleſs you fear them; this they tell you with one conſent: And therefore if Examples are any Incouragement, as indeed they are almoſt the greateſt; if Imitation hath any force to Obedience, as too often we find it hath great force to ſin; why ſhould we not hereby quicken our ſelves? Why do you not ariſe and preſs upon the Footſteps of them who have gone before you, and ſhew'd you that the way is both certain and paſſable? Are you called to exerciſe Self-denial? Abraham looks down from Heaven p. 149upon you, and tells you that he was ready to ſacrifice his beloved Iſaac. Are you afraid of the Scoffs and Jears of a flearing World? Why Noah builded an Ark; Moſes relinquiſh'd the Honours of Pharoah's Court, and met with as many Perſecutions and Afflictions, and underwent as many Taunts and Flouts as you are like to do. Are you called to lay down your Lives for the Teſtimony of Jeſus and a good Conſcience? Why Stephen tells you a Storm of Stones fell upon him, and brake open the Priſon, and ſet the Priſoner free; his Soul eſcaped, that broke out of the Cage, and as a Bird took Wing and flew to Heaven. Are you aſſaulted with Temptaons? St. Paul looks down and tells you that he had much ſtronger Temptations than you have, and yet he got ſafe to Heaven? Yea, our great Maſter and Pattern Jeſus Chriſt wrought out all Obedience; and what were the Motives that put him upon this mighty Undertaking? It was not for his own Salvation and Happineſs, but it was for ours: Nay, the Scripture goes yet lower, it was,1 Pet. 2.21.1 Pet 2:21 To lead us an Example that we ſhould follow his Steps. Now ſhall Chriſt do all this, not for himſelf, but p. 150for us, and ſhall we ſit ſtill and do nothing for our ſelves? Shall Chriſt take ſo much Pains to ſet us an Example, and ſhall not we follow that Example? We who have ſo great a Happineſs to work for, and ſo a great a Pattern to work by? Shall we be ſlothful in procuring our own Good, ſince Chriſt was ſo laborious and expenſive, not in procuring Good to himſelf, but in procuring Good for others? Methinks theſe Things ſhould add ſome Spurs to our Endeavours, and excite us to follow the Examples of thoſe that are gone before us, yea, and to leave an Example unto them that are to come after us; and though we do come after the Examples of others who are gone before us, yet the conſideration of their Examples who have gone through this Work, may excite us not to come behind them in any good Work.

2Secondly, God holds out to us the Light of his Goſpel-Truth and Ordinances, whereby to help us in our Work. What Chriſt ſaith of himſelf is applicable unto all,John 9.4.John 9:4 We must work the Works of God while it is Day; the Night cometh wherein no Man can work. You are not ſhut up in p. 151Darkneſs, you are not muffled up in the Clouds of Error and Ignorance; or if you are, it is not becauſe you have not Light ſhining about you, but becauſe you ſhut it out when it is breaking in upon you. It is not a double Labour that is put upon you, firſt to find out your Duty, and then to perform it; no, the Light ſhines about you, and unleſs you will ſeal up your Eyes againſt it, it is impoſſible but that it will ſometime flaſh in upon you, and diſcover both what you have miſ-done, and what you ought to do. The Mahometans have a Tradition among them, That Moſes Law and Chriſts Goſpel were written at firſt with Ink made of pure Light: This Conceit of theirs, though it be fond and ridiculous, yet it carries a myſtick Truth in it; the Scripture is as plain for matter of Duty, as if it had been written with a Sun-beam. Ordinances are diſpenſed freely and powerfully, ſo great a throng of Teachers and ſuch variety of Goſpel-Adminiſtrations, that Men muſt take almoſt as much Pains to keep themſelves ignorant of their Duty, as would ſuffice to perform their Duty. And wherefore think you is all this glorious Light given you? Is it not that p. 152you might work by it? Doth a Maſter light up a Torch or Candle only that his Servants might play about it? And wherefore doth God light up the Sun of Truth in the Firmament of his Church? Is it only that you ſhould dally and trifle with it? No, it ſhines that you may work by it, and truly work by it you do; but alas! how many do work the Works of Darkneſs by the glorious Light of Truth? How many have Light enough to ſee that they are notoriouſly wicked and prophane Swearers, Drunkards, Deſpiſers of Ordinances, Revilers at Religion and the Profeſſors of it, Enemies to what is ſober and ſacred in Chriſtianity? This Light they have flaſhing in their Faces from the clear Evidence of the word of God, and yet ſtill they continue to work the Works of Darkneſs. What ſhall I ſay to ſuch as theſe are? Truly I can ſay nothing worſe to them than what their own Conſciences already thunder againſt them, for they are ſelf-condemned Perſons. But truly this Complaint may too too juſtly be taken up againſt all that do not walk worthy of the Light vouchſafed to them; their Sins are revealed clearly, and Duties are revealed p. 153as clearly as the Scripture can poſſibly expreſs them, and yet they live in a groſs neglect of them. Well, believe it, this Light will not always ſhine to be gazed at only; the Day is drawing to an end, the Night is haſtning upon us, the darkneſs of the Night of Death, and the darker Night of Judgment; and oh! that then it may not be any of our Condemnations, That Light is come into the World, but we loved Darkneſs and the Works of Darkneſs better than Light, becauſe our Deeds were evil.