Sermons Volume 4, Discourse 1 (1 of 3)

Sermons Volume 4 · Discourse 1 (1 of 3)

p. 1Practical CHRISTIANITY Recommended, Vrged and Encouraged, In Working out our own SALVATION.

Phil. ii. 12.13.

Wherefore my Beloved, as ye have always Obeyed, not as in my Preſence only, but now much more in my Abſence; work out your own Salvation with Fear and Trembling.

For it is God which worketh in you, both to will and to do of his good Pleaſure.

THE whole Sum of Chriſtianity is Comprehended in two Points, in Knowledg,Introduction. and in Obedience: The one is Converſant about things Supernaturally Revealed; and the other about Duties p. 2Supernaturally Performed. Now although there be ſo wide a difference between theſe two; yet where they are ſuffered to run on in a courſe, they will one fall into the other; and Goſpel Revelations will make way for, and lead unto Goſpel Obedience: Yea, indeed there is no Divine Truth, how Abſtracted, how Sublime and Speculative ſoever it may ſeem to be, but by the help of one or two Conſequences may be handed down along to clear and direct our Practice: And therefore the Apoſtle ſpeaking of the Whole of Chriſtian Religion,1 Tim. 3.16. Titus 1.1.1 Tim 3:16Titus 1:1 calls it The Myſtery of Godlineſs: And the Truth according to Godlineſs. He calls it not a Myſtery and Godlineſs, or Truth and Godlineſs; but he knits and joyns them both together, the Myſtery and Truth of Godlineſs; a Truth, yea and a Truth wrapt up in a Myſtery, becauſe diſcovered only by a Divine Light; and yet a Myſtery of Godlineſs, becauſe it is a Truth that tends to incline the Will and raiſe the Affections, and ſo direct the Converſations of Men, unto Godlineſs and Obedience.

And thus alſo in this Chapter, after the Apoſtle had ſoared up very high in p. 3thoſe Tranſcendent Myſteries of Chriſt's Godhead, in the 6 verſe, of his Incarnation, in the 7 verſe, of his Humiliation, Obedience and Paſſion in the 8 verſe, of his Glory and Exaltation above every thing both in Heaven and in the Earth and in Hell, 9.10 and 11. verſes: After he had thus ſoared aloft in theſe Tranſcendent Myſteries, he makes a ſudden deſcent to the Exhortation in the Text, Wherefore work out your own Salvation with Fear and Trembling.

This Illative Particle wherefore looks back as far as to the 5 verſe. Where the Apoſtle Exhorts them,Expoſition. that the ſame mind ſhould be in them that was in Christ Jeſus. Who though he was Eſſentially Equal with God, yet Mediatorily became ſubject unto God: Though he was in the form of God, yet he took upon him the form of a Servant, laid aſide his Glory, emptied and humbled himſelf, and became Obedient even to the loweſt Duties and to the vileſt Sufferings, he was Obedient unto the Death: That is, He was Obedient to Gods Law till Death, by fulfilling of it, and he was Obedient unto God's Will in Death, by ſuffering of it; for which p. 4Exinanition and Obedience, God hath highly Exalted him, and given him a Name above every Name, that at the Name of Jeſus every Knee ſhould bow. Now ſays the Apostle, be you alſo of the ſame Mind with Chriſt: Wherefore as he was Obedient, ſo be you alſo; do you Work, that is, Do you Obey: As he was humble, and emptied himſelf, be you alſo humble and lowly. Work with Fear and Trembling; That is, obey with Humility and Reverence, as the Phraſe imports and is often uſed in Scripture: That ſo as Chriſt obtained Glory and Exaltation, you alſo may be Exalted and Glorified with him. Work out your own Salvation. For theſe Words come in as a Parallel with Chriſt: As he was obedient, ſo be you; as he was humble and emptied himſelf, ſo be you alſo humble; that ſo when he is Glorified, you may be Saved. Wherefore, work out your own Salvation with Fear and Trembling. And this I judge to be the Apostles ſcope in drawing this Concluſion.

In the Words, you have three Parts.

The Diviſion of the Words.First, A Duty preſſed upon us by a moſt ſerious and rational Exhortation; p. 5Wherefore, Work out your own Salvation.

Secondly, An expreſs way and manner 2how it is to be performed, and that is, With Fear and Trembling.

Thirdly, Here is the Reaſon of this 3Exhortation, For it is God that worketh in you, both to will and to do of his good pleaſure.

First, Here is a duty preſſed upon us, 1and that is, To Work out our own Salvation. To explain the Words a little:

First, For Salvation, you may take it for the whole ſupernatural State of a Chriſtian, begun here in Grace,1. What Salvation is. and to be finiſhed hereafter in Glory. And,

Secondly, To Work out this Salvation, 2. What it is to work out Salvation.is nothing but to continue and perſevere in ways of Obedience, until through them, that Salvation that is begun here on Earth, be perfected in Heaven.What it implies. To Work out our Salvation, therefore, implies three things:

p. 61. Pains and Labour.First, Pains and Labour. Salvation is that which muſt be wrought out; it is that which will make the Soul pant and breath, yea run down with Sweat to obtain it.

2. Diligence and Conſtancy.Secondly, It implies Conſtancy and Diligence. A Chriſtian that would work out Salvation, muſt always be imployed about it. It is a Webb into which we muſt weave the whole Thread of our Lives. That Man that works at Salvation only by ſome paſſionate fits, and then within a while undoes it all again by foul Apoſtacy, and Notorious Sins, that Man will never work Salvation out. No, it muſt be Diligence and Conſtancy that muſt effect that.

3. Succeſs.Thirdly, It promiſes Succeſs and Accompliſhment alſo: And this is a mighty encouragment to enforce the Exhortation. Though the Work be difficult, our Strength little, the Enemies many, and the Oppoſitions powerful; yet continue working, your Labour ſhall not be in Vain; though it be hard work, it ſhall not be long work; for it ſhall be wrought out, and what before p. 7was your Work, ſhall be your Reward; and what before was your Labour, ſhall be your Wages. And this Salvation that was ſo painful in working ſhall be moſt bleſſed in the Enjoyment.

Secondly, Here is the expreſs way and 2manner how this Work ſhould be done, and that is, With Fear and Trembling. Work out your own Salvation with Fear and Trembling. Now this Fear, is not to be taken for a Fear of Diffidence, Perturbation or Deſpondency; for this is ſo contrary to the Duty of working out Salvation, as that it only ſtupifies and dulls us: And as in other matters, ſo in Spirituals, it hinders both Counſels and performances. But this Fear and Trembling, that muſt qualify our Obedience, is nothing elſe, but an humble Self-Reſignation, Self-Denyal, and a Holy awe and reverence of God, with which Humility and Reverence, the higheſt degree of ſpiritual Joy and Aſſurance is ſo far from being inconſiſtent, that it uſually ſprings from it, and is built upon it. This now is meant by Fear and Trembling, and ſo the Phraſe is often uſed in Scripture. So p. 8the Pſalmiſt, Pſalm 2.12.Ps 2:12Serve the Lord with Fear, and rejoyce with Trembling. It is not meant of any deſponding diffident Fear, but only of an awful reverential Fear of God, joyned with Self-abaſement. And ſo St. Paul to the Corinthians, ſays of Titus, 2 Cor. 7.15.2 Cor 7:15That he was received with Fear and Trembling. There was no Reaſon why Titus's coming ſhould cauſe Fear and Trembling, which was ſo much deſired: Only the meaning is, they received him with Fear and Reverence. And ſo Servants are Commanded to be Obedient unto their Maſters: So here, Work out your own Salvation with Fear and Trembling: Epheſ. 6.5.Eph 6:5That is, Work it out with Humility, Self-Abaſement and Reverence.

3Thirdly, Here is the Reaſon of this Exhortation; For it is God who worketh in you both to will and to do of his good Pleaſure. Wherein now lies the Strength of the Reaſon? Poſſibly it might ſeem rather to a Carnal Judgment, an incouragment to Sloath, than an incouragment to working and Obedience. For if God work in us both the Will and the Deed; What need we then be ſo ſolicitous about the accompliſhment p. 9of our Salvation, which not ſo much we our ſelves, as God works out for us? It would rather ſeem to be a greater Motive for us to work, if the Apostle had ſaid, God will not aſſiſt you, and therefore look to your ſelves. But yet there are two ways without torturing the Words, whereby we may make them confeſs wherein their great Strength lies. The one is by reducing this Reaſon to the Duty. And the other is by referring it to the manner of Performing of the Duty.

Objection. First, If we refer it to the Duty of working out Salvation, then the Force and Strength of it lies in the Conſideration of that Aid and Aſſiſtance that God by working in us affords us, to the working out of our own Salvation. Work? Why, Alas may ſome ſay, How can we Work? Are not the Duties of Obedience Divine and Supernatural? And is it not an Almighty Power alone that can inable us to do what is Supernatural? Are we Omnipotent? Doth not God herein plainly ſeek Advantages against us, in bidding us thus to Work, who have no Hands, nor Strength to Work with?

p. 10Anſwer. No, by no means, for what God Commands us to do, he will aſſiſt us in the doing of it. And though Obedience be Supernatural, and we are Weak and Impotent, yet God is Omnipotent: Work therefore, for this Omnipotent God works in you, both to Will and to Do. And thus appears the force of the Reaſon, if you apply it to the Duty. Now if you thus refer it, then Obſerve,

That all Ability in, and all Incouragement to Obedience proceeds from God's working in us what he requireth from us. And thus as Chriſt ſaid, my Father worketh hitherto, and I work: So may a Weak Chriſtian ſay, what I do, is above my own Strength indeed; but my God and my Father worketh hitherto in me, and therefore it is that I am inabled thus to work.

2Secondly, If we refer this Reaſon to the manner of performing of Obedience, that it muſt be with Fear and Trembling, as if the Exhortation run thus, Be humble and awful in your Obedience, For it is God who worketh in p. 11you both to will and to do, and then it carries a double force with it.

First, That the due Conſideration of Gods working in us, is the greateſt inducement imaginable to a Self-Debaſing Humiliation. There is nothing that will ſooner take down Phariſaical Pride and Boaſting, than ſometimes to be Catechiſing our ſelves with thoſe two or three Queſtions and Interrogatories of the Apostle; Who made thee to differ? 2 Cor. 13.7.2 Cor 13:7What hast thou that thou didst not receive? Now if thou hast received it, Why dost thou Boast as if thou hadſt not received it? Why doſt thou Boaſt and Glory, O vain Weak Man, when all thou haſt and all thou doſt is from God's free and arbitrary working in thee! Alas, there is nothing of all thy Graces or Duties to be aſcribed unto thy ſelf, unleſs it be the Imperfections and Weakneſſes of them. And this ſhould cauſe us when we are moſt ſtrongly carried out in the ways of God, and in the Duties of Holy Obedience, moſt of all to renounce our ſelves, and our own ſufficiency; and look upon it as an evident Argument that of our ſelves we are able to do nothing, becauſe through God we p. 12are inabled to do ſo much, yea, to do all things.

Secondly, Since all we do is wrought in us by God, this ſhould cauſe us to obey with a Holy Fear and Reverence, leſt by our Miſcarriages we ſhould provoke God to withdraw from us, on whom depends all the Ability and Power we have to obey: It is God that worketh in you, and therefore work out your own Salvation with Fear and Trembling.

This now ſhall ſuffice for the opening and explaining of the Words. That which I ſhall preſs upon all, is the Duty of this Exhortation of the Apoſtle. And the Propoſition I ſhall lay down from them, is this,

Doctrine. That it is the Duty of every true Chriſtian to work out his own Salvation with Fear and Trembling.

Or thus,

Every Chriſtian, nay every Man ought to work for his living, even for an Eternal Life.

To mention places for the proof of this were to tranſcribe the Bible; we can no where open this Bleſſed Book but we find this Truth proved to us, either directly, p. 13or by conſequence, for it is the very Genius of the Scripture. And yet it is ſtrange in theſe Days to ſee how dubiouſly ſome Men (who would be thought admirers of Free Grace) ſpeak of obedience and working, as if it were the brand of a legal Spirit, and as great a Stranger to a Chriſtians Warrant, as it is to their practice. Oh it is a ſoft and eaſie Doctrin to bid Men ſit ſtill and believe (as if God would Tranſlate Men to Heaven upon their Couches,) to tell them that all that they have now to do, is but to labour for more aſſurance, to Praiſe God, and to Sing Hallelujahs unto him. And ſo alſo it conduces much to their abundant Comfort; does it not? to tell them, that God ſees no Sin in them, nor requires no Duty from them? That Repentance and Humiliation are legal things belonging only to younger Perſons, and not to the Heirs of the Promiſes? Oh! Who could think it poſſible that ſuch Dreams and Fantaſtick deluſions could poſſeſs ſo many Mens Hearts that ever heard the Scripture ſpeak in its own Language, or that ever read what Chriſt himſelf, the Holy Ghoſt, or the Bleſſed Apoſtles have written, who bid us to work the p. 14works of God? To give all Diligence, to abound in all the Fruits of Righteouſneſs? Is it poſſible that theſe Notions ſhould be diſperſed by ſome, and entertained by others, but becauſe it always hath been the policy of the Devil, wherein he hath ſped ſo well, ſtill to vent thoſe Doctrines that indulge the Fleſh, under the Name and Patronage of Free Grace and Goſpel attainments? But of this more hereafter. Let us now conſider the Reaſons of this Truth. And,

Reaſon. 1 Luke 13.24. 1 Cor. 9.22. Epheſ. 6.11.12. 1 Tim. 6.12. Heb. 12.3. Gal. 6.5.Luke 13:241 Cor 9:22Eph 6:11Eph 6:121 Tim 6:12Heb 12:3Gal 6:5Firſt, Wherefore is it that we are commanded, to ſtrive that we may enter in at the ſtrait Gate? So to run that we may Obtain? So to Wreſtle that we may be able to Stand? So to Fight that we may lay hold on Eternal Life? Not to faint in our Minds? Nor to grow weary of well doing? Do not all theſe Expreſſions imply great labour and pains? Can you ſtrive, and run, and wraſtle and fight, and all this by doing nothing? or were it needful to be taught not to grow Faint, nor to be weary, when we have no work to do? Therefore it is the genius and ſum of the Scripture to excite Men to be always p. 15active and laborious in the ways of Holineſs and Obedience.

Reaſon. 2 Secondly, Conſider, wherefore is it that Salvation is ſet forth to us under the notion of a Reward; is it not to imply that we muſt work for it? A Reward not indeed merited by our works; but yet a Reward meaſured out to us, and conferred upon us, according to our works;Rom. 2.6: 7.Rom 2:6Rom 2:7 God will render to every one according to his works; to them who by patient continuance in well doing, ſeek for Glory and Immortality, he will render Eternal Life. And indeed it were very ſtrange, if that God, who will reward us with Eternal Life, according to our works, ſhould yet lay a check upon the ingenuity of the new Creature, thereby to account Eternal Life too low a Motive to excite unto Eternal Life.

Reaſon. 3 Thirdly, Conſider, is it not to this end, that God hath implanted ſuch an Active Principle of Grace in the Hearts of his Servants, that thereby they might be inabled to work out their own Salvation? If God would ſave you without working, why then hath he given you p. 16ſuch an operative Principle that you might work? Nay, I might affirm it, he might as well ſave you without Grace, as without works; for that is not Grace that doth not put forth it ſelf in working, Grace if it be true it will be working. it will riſe in the Thoughts, it will work in the Affections, it will breath in Deſires, appear in good works, and be very Active and Buſie in the whole Life and Converſation. Now not to work, is that which puts a check and reſtraint upon this Active Principle; it is to curb it in, when it would freely break forth into Action upon every occaſion given to it.

Reaſon. 4 Fourthly, Why hath God ſo often promiſed us Aſſiſtance, if it be not that thereby we ſhould be incouraged to work? He ſtands by us to confirm our Hearts, to ſtrengthen our Hands, to help our Weakneſs, to quicken our Deadneſs, to recruit our Graces by continual Supplies; and wherefore is all this but that we might work? God rather than we ſhall not work, he himſelf will ſet us at work; nay he will maintain us at our work, and in our work upon his own coſt. He gives us Aid, p. 17and promiſes Aſſiſtance only for this end, that we might work out our own Salvation.2 Cor. 3.5.2 Cor 3:5 We are not ſufficient of our ſelves, ſays the Apoſtle, as of our ſelves to think any thing: What then, muſt we therefore ſit ſtill, becauſe we are not ſufficient? No, ſays he, for God who finds us Imployment, will alſo find us Strength; our ſufficiency is of God: And therefore it is that God gives in Aſſiſtances and Supplies, that we might work the Works of God.

And thus I have confirmed the Doctrin, why we ought to work, and that we ought to work.

But here, before I can proceed any further, there are ſome Objections that muſt be anſwered, that ſeem to oppoſe the Truth of this Doctrin.

Object. 1 Firſt, Some may cavil against this Command of working out of our Salvation, as a thing impoſſible.

Object. 2 Secondly, As derogatory unto Chriſt and his Merits.

Object. 3 Thirdly, Others, as prejudicial to the free Grace of God, by which alone we are ſaved, and not by our own Works.

p. 18Object. 4 Fourthly, Others look upon it as vain and needleſs, ſince God will certainly bring to ſalvation all thoſe whom he hath Elected and foreknown according to his purpoſe; which purpoſe of his, neither their not working with it, no nor their working againſt it, ſhall ever make void or fruſtrate.

Object. 1 I begin with the Firſt: Say ſome, with what Juſtice and Equity can God require this Duty of working out of our ſalvation, when he knows we have no power to perform it? Either ſay they, it concerns thoſe that are ſpiritually inclined and have their ſalvation already begun, that they perfect it by working of it out; and if ſo, alas to what purpoſe is it, when they themſelves can act no further than they are acted? They cannot ſo much as Will their own ſalvation unleſs God give them to Will; much leſs then can they work out their ſalvation: Or elſe it concerns all that live under the ſound of the Goſpel, though Reprobates and caſt-aways, though dead in Treſpaſſes and Sins. And is it rational, is it juſt and equal to bid dead Men work? Or doth it become that God, who would be thought by us to be infinitely merciful and compaſſionate, to mock and deride humane Miſeries, in requiring p. 19of them things that are impoſſible? Had he commanded us to bring Light out of Darkneſs: Had he bid us pull the Stars out of their Orbs, or with one of our Hands to ſtop the Sun in its courſe; All theſe Impoſſibilities we might as well do, as perform theſe divine Duties, without divine Aſſiſtance; we can as ſoon glorify our ſelves as ſanctify our ſelves. Exhort and command never ſo long, with as great Authority and Vehemency as you pleaſe, yet till God move on us and work in us, you may as well expect Stocks and Stones ſhould move at your ſpeaking as we. And if God doth but once begin to move and work in us, we ſhall work and move without your Exhortations. It is therefore (ſay ſuch as theſe) altogether in vain to preſs Men to Duty till God works in them; for all your Exhortations are not ſufficient till he works; and when he works, all your Exhortations will be fruitleſs.

Anſw. To this I Anſwer, and becauſe it is the common Plea of Sinners why they do not work, and it is that which queſtionleſs doth too often riſe in the Hearts and Thoughts of moſt Men, whereby they are greatly diſcouraged, and their Hands weakned in their Obedience: I ſhall, therefore the more largely p. 20and particularly Anſwer this Objection. And,

Anſw. 1 Firſt, This ſerious and preſſing Exhortation to Obedience and Working, doth not ſuppoſe in us, nor is it neceſſary that it ſhould ſuppoſe in us a Power to obey, I mean it of a preſent and actual Power; neither doth our want of Power take off our Obligation to obey. It may and will be granted, that there is no Command of God, but doth ſuppoſe a Power once beſtowed. Whether or no his abſolute uncontroulable Sovereignty might have required that from us that is above our Power ever to perform, may rather modeſtly be doubted, than peremptorily concluded: Yet this is certain, that thoſe very Duties that now we complain we have no Strength and Power to perform, were once as ſubject to our Power and the Freedom of our own Wills, as now natural and moral Actions are: Subject (I ſay) to our Power, either to perform them, or not to perform them; not as though we came now into the World with this Power, for we are all dead and ſtill-born in reſpect of Grace; but as having this Power in our firſt Parent who was p. 21our Repreſentative, for in him we muſt be conſider'd as exiſtent even when he exiſted; and what he received, it was for us, and what he did was done by us, and what he loſt we loſt in him. Now if we have loſt this Power of Obeying, muſt God alſo loſe his Priviledge and Sovereignty of Commanding? Muſt he leſſen his Authority, as we leſſen our Ability? Truly had Adam once thought of this ſlight, he might have ſinn'd himſelf quite from under the command and dominion of his Creator, and might ſoon have become thus free. Do not you your ſelves think you may, if a Debtor of yours through his own default becomes a Bankrupt, require your Debt of him? So ſtands the Caſe here between God and us; we are all diſabled to pay the Debt of Obedience that we owe to God, but yet it is through our own default; and the Power that we had, is not ſo much loſt, as wilfully thrown away; and may not God juſtly come upon us for our Debt? Our want of Power takes not off our obligation to Obedience, becauſe it is through a wilful defect that we are deprived of that Power. If a Servant throw away his Tools with which he ſhould work p. 22may not his Maſter juſtly expect his Work from him, though he knows he cannot work without them? God's Commands reſpect not the Impotency that we have contracted, nor do they therefore abate any thing of their Severity; but they reſpect that Power and Ability that was once conferred and beſtowed upon us: Yea, were it ſo that God could with Juſtice require no more from us than what at preſent we have Power and Ability to perform, this would make the Grace of God, Firſt, vain and fruitleſs; and, Secondly, dangerous and deſtructive.

1Firſt, This would make void the pardoning Grace of God: For according to this Doctrin, nothing could be required of us if we could do nothing; but without Grace we can do nothing, and therefore if Grace be not beſtowed on us, nothing can juſtly be required from us, and if nothing be required nothing is due from us, and then we do not ſin in not performing any thing; and where there is no ſin, certainly there can be no place for pardoning Grace and Mercy. And ſo theſe wiſe Men, who think they do ſo much befriend the p. 23Grace and Mercy of God in all haſte, in affirming that God requires nothing from us, but what at preſent we have Power to perform, are injurious to the Mercy of God in making of it void as to Pardon and Remiſſion.

Secondly, this Doctrin makes the ſanctifying 2Grace of God deſtructive and pernicious. If God can require juſtly no more of us than we can perform, wherefore is it that Men are juſtly damned? Is it not becauſe they will not do what they are able to do? And whence is it that they have this Ability? Is it not from the Grace of God's Spirit? And therefore if they have not Grace to make them able to do more than their own corrupt Wills are willing to do, God could not juſtly condemn them, and conſequently that of the Apoſtle ſhould ſtand no longer true,Eph. 2.5.Eph 2:5 Through Grace ye are ſaved, but through Grace ye periſh. Theſe two Conſequences will follow, if God could juſtly require no more from us than what we have Power now to do. So that tho' we have not Power and Ability to work out our own Salvation, yet we are not thereby excuſed from our Obligation to do it. But,

p. 24Anſw. 2 Secondly, Though we cannot of our ſelves work out our own Salvation, Yet God doth not mock us, as ſome do thence infer, neither doth he only upbraid us with our own Weakneſs; but hath ſerious and weighty ends why he Commands us to Obey. Thoſe that are ſo ready to caſt this Odium upon the Doctrin of Special Grace, making God a derider of Human Frailty and Miſeries, when he Commands Obedience from them, to whom (ſay they) himſelf denies that Power and Grace that ſhould inable them to obey; I would only ask theſe Perſons this Queſtion, Whether do they grant, or whether or no can they deny, that God antecedently before he Commands, knows who will obey and who will not obey? If they ſay God knows who will not obey; will they ſay God mocks them when he Commands them to obey, though he knows they will not? What they Anſwer to this, the ſame may we Anſwer to their Objection.

But now there are two Ends why God Commands us thus to work though we are not able, according to which God is very ſerious in commanding us thus to work.

p. 25And God doth this, Firſt, That he 1may hereby convince us of our own Weakneſs, and that wretched Eſtate into which our Sins, have brought us; that he might humble and abaſe us when we reflect how far we are fallen from our firſt Perfection and Excellency. When we conſider on the one Hand that God requires nothing from us now, but what we once had a Power to perform; and then on the other Hand conſider how little, yea how much of that nothing it is that now we have Power to perform; this convinces us how miſerably great our Fall is, that makes thoſe things impoſſible to us, that once were both eaſie and delightful.

Secondly, God loves to deal with Men 2as with rational Creatures, that have free Faculties, capable of moral Influences, fit Subjects to be wrought upon by Precepts, Counſels, Commands and Exhortations, as well as by Internal and Efficacious Grace; that Arguments and Motives may perſuade without, as Grace ſways within; that ſo by both he might render them a willing People in the Day of his Power. And p. 26therefore they are not in vain, neither to thoſe that ſhall be ſaved, nor to thoſe that Periſh.

1Firſt, To thoſe that ſhall be ſaved, theſe are the Inſtruments which the Spirit of God makes uſe of to incline their Wills and conquer their Affections into the Obedience of Chriſt, and therefore they are not in vain. In converſion ordinarily, if not always, the Moral work goes before the Phyſical. That is, there is, firſt the rational Perſuaſion, before there is the efficacious and determining Motion: For God when he works on Man, he accommodates himſelf ſuitable to the Nature of Man; that as he is a Creature, ſo he may be and is the Subject of Gods efficacious Motions; and as he is Rational, ſo he may be guided by Counſels, lead by Perſuaſions, over-awed by Convictions; and therefore when God Converts any, he takes both theſe ways, inwardly he works by effectual Grace, powerfully ſubduing the Will as a Creature ſubject unto it; and outwardly he works by moral Suaſions, and Authoritative Commands, whereby he inclines the will ſweetly and freely to conſent to the p. 27Power of that inward Grace, which indeed he ſhall never, nay indeed he cannot reſiſt; and both theſe together do concur (as I ſaid before) to make a willing People in the Day of Gods Power. And,

Secondly, For thoſe that Periſh, theſe 2Commands have a double end and uſe.

Firſt, They are Inſtruments in the 1Hand of the common work of the Spirit of God, to raiſe them up to all thoſe moral good things that they attain to, ſhort of true and ſaving Grace. It is Wonderful truly to ſee how the raging Wickedneſs of the World is dared by a Command charged with a Threatning. Herod heard John Baptiſt, who doubtleſs laid the Law home to him, ſo that he did many things. Abimelech and Laban were warned in a Dream, whereby God over-ruled and prevented that Wickedneſs that was intended by them. Were they compelled to what they did? No, God loves to rule the World in a rational way; ſo that though he acts and moves wicked Men to that good that they do, yet he doth p. 28it by moral Conſiderations, and ſuch Inducements as do moſt comport and ſuit with the Liberty of their own Will: Promiſes incourage, Threatnings deter, Counſels direct, Commands inforce, and all theſe concur inſtrumentally to awe the Conſciences, and to incline the Wills even of wicked Men themſelves. Whoſe Conſcience can gainſay this? Let the vileſt Sinner freely ſpeak, when he hath been moſt mad and wild upon his Luſts, hath not oftentimes ſome Command or Threatning ſuddenly ſhot it ſelf in betwixt his Conſcience and Sin? Hath not two or three weak Words ſilently whiſpered to him, whence or from whom he knows not, ſtopt his way and given a Check to his Luſt, when it was ſwelling ready to break forth into Act? And whence have they this Power? It is not from themſelves; for why then doth it not always ſo work? But it is from God's Inward and Phyſical, tho' but common Work, that when the Affections are moſt furious, and Corruption moſt raging, will effectually perſuade to reſtrain and aſſwage.

p. 29Secondly, Another End is, hereby God 2leaves them without Excuſe: If they periſh they ſhall have nothing to pretend againſt God. Hath he not often warned, and counſelled and threatned them? Hath he not told them, with as much earneſtneſs and vehemency as the words of his Miniſters could deliver it, That the wages of ſin is death, and the end of thoſe ways wherein they walk will be Shame and eternal Deſtruction? Have they not with all Seriouſneſs and Entreaties been called upon again and again to repent and turn from the unfruitful Works of Darkneſs, and to work the Works of God? Can the Mouth of God or Man ſpeak plainer, when they have been calling and crying after any, Turn ye, turn ye, why will you die? This is that which from our Souls we do beſeech and intreat at the Hands of Sinners, even for the Blood and Bowels of Jeſus Chriſt; nay, for the Blood and Bowels of their own precious Souls, which they are wilfully ſpilling upon the Ground, that they would turn and live. Now there is not one that hears this ſerious Obteſtation and is not obedient to it, but his Blood, even the p. 30Blood of his Soul, will lie upon him for ever. What is it that Men expect? Muſt God drive Men to Heaven by force and violence, whether they will or no? He hath laid Promiſes and Threatnings before them, he Exhorts and Commands: And if theſe things will not prevail with Men whoſe Faculties are intire, whoſe Reaſon is ſound, and whoſe Wills are free; Think not fooliſhly to charge God, for he is free from the Blood of all Men, and Sinners will be found to be Self-murderers and Self-deſtroyers. If I had not come and ſpoken unto them, ſays our Saviour, they had then had no ſin, but now they have no cloak for their ſin. So if God had not come and ſpoken unto Sinners, they had neither had Sin nor Condemnation; but now that he hath ſpoken to them ſo often, and exhorted them ſo frequently and earneſtly, therefore, now they have no cloak for their ſin. God hath ſpoken, and his ſpeaking will ſtrike every impenitent Wretch dumb and ſilent at the great Day, whatever they pretend to now. And this is a ſecond Particular in Anſwer to this Objection, God doth not mock Mens Weakneſs when he commands them to work, but hath great, wiſe and weighty Ends why he doth it.

p. 31Anſw. 3 Thirdly, To come ſomewhat nearer: There is indeed no ſuch Impotency and Weakneſs in Man, but if he will he may work out his own Salvation. I ſpeak not this to aſſert the power of Man to work out Salvation without the Aid of ſpecial Grace, to encline the Will; but if the Will be once enclined and made willing, there is nothing more required to make a Man able; I ſay, where there is ſpecial Grace given to make the Will willing to convert, to believe and to repent, there is nothing more required to make a Man able; becauſe Converſion, Faith and Repentance chiefly conſiſt in the Act of the Will it ſelf; now if the Will wills Repentance, it doth repent; if it wills Faith, it doth believe; and ſo of the reſt: And therefore there is nothing more required to make a Man able than what he hath in a ſtate of un-regeneracy; only to make him willing is required ſpecial Grace, which they that favour the undue liberty of the Will do deny. And therefore, God expoſtulates with the ſtubborneſs of the Will, Why will you periſh, Ezek.why will you die? And Chriſt accuſeth the Will, You will not come unto me that you may have p. 32John 5.40John 5:40Life. It is true there is an impotency in the Will, but this is only its ſtubborneſs and obſtinacy; it will not hearken to God's Call, it will not obey his Commands, it will not ſtrive againſt Sin nor perform Duties, and therefore it cannot. Our Cannot is not indeed an impotency that we lie under ſo much, as ſtubborneſs of our Wills. There is not the greateſt Sinner, who hath wrought Iniquity with both Hands greedily, but may work out his own Salvation if he will; if he be but once willing, he hath that already that may make him able; God puts no new Powers into the Soul when he converts it. It is true, the Will cannot incline it ſelf to Obedience without Grace, but yet it can intend it if it will; it is its ſtubborneſs that makes it impotent. It is in the things of Grace, as in other free Actions of a Man's Life with a proportionable abatement: A Man can Speak and Walk if he will, but if he be reſolutely ſet not to do theſe things, he cannot do them ſo long as that Reſolution remains, though ſimply and abſolutely he can do them; doth this argue any impotency? So is it here, you may obey and work if you will; but if you are reſolutely bent againſt p. 33theſe, if you are reſolved not to do them, while that Reſolution continues you cannot do them; but this argues not any natural impotency, but a moral impotency only; this is an impotency of Stubborneſs and Perverſneſs. Never therefore plead the inability of your Will, no it is through your own ſtubborn Reſolution if you periſh; you are reſolved for Hell and Deſtruction, and if you are plunged into them, it is through your own Wilfulneſs, and not through Weakneſs.

Anſw. 4 Fourthly, To come yet a little nearer to Conſcience and Practice: Theſe very Men that thus make their impotency a pretence for their Sloth, they do not indeed believe what they pretend and aſſert here; they do not believe that they are thus impotent, no it is in the inward and ſecret Thoughts of them all that they have a Power to work out their own Salvation; and therefore whether they have or have not Power, yet ſtill they are inexcuſable, if while they think they have Power, yet they will not ſtrive and endeavour to put it forth. Thoſe Men who thus plead impotency and want of power to Obey p. 34and work out their Salvation, though they ſpeak theſe things, yet they believe not a word of what they ſay, and therefore they are inexcuſable, if they ſtrive not to put forth that Power that they ſuppoſe they have into Act. Although a Man's Feet be chain'd and fetter'd that he cannot walk nor ſtir, yet if he thinks himſelf at Liberty, and yet will ſit ſtill, judge you whether the Fault be not wholly to be imputed to his want of Will, and not to his want of Power; for he thinks himſelf free and able to move, but will not try. So is it here; wicked Men do think they have Power to Work, however they ſpeak otherwiſe ſometimes, and therefore they are utterly inexcuſable if they do not Work; this is as clear as the Light, and their Slothfulneſs therefore proceeds not from their Weakneſs, but from their Wilfulneſs. And I ſhall endeavour by ſome Arguments to convince Sinners, that they do indeed think and believe that they have this Power to work out their own Salvation, whatever they may pretend to, and therefore they are inexcuſable if they do not ſtrive and endeavour for to do it. And,

p. 35First, Did you never, when God hath ſhaken his Rod over you, promiſe and reſolve to work? By his Rod, I mean either ſome Convictions or Afflictions; have not theſe made you to enter into Ingagements with God that you would obey him, and walk more holily and ſtrictly for the future? And did you not really thus reſolve to do? Few, I believe, there are but have ſome time or other, under ſome Fit of Sickneſs or ſome pang of Conſcience, thus done. And what, did you reſolve all this, and yet at the ſame time think and believe you could do nothing at all? Did you only mock God? Did you only dally and play with your own Conſciences? No, certainly, Conſcience was too much provoked, too much inraged, and too broad awakened to be ſo jeſted withal. We find this very Temper in the Iſraelites, when they were affrighted with the terrible Voice of God from Mount Sinai in the 5th of Deutronomy. See how confidently, under that Conviction,Deut. 5.27.Deut 5:27 they promiſed and reſolved, Speak thou unto us what the Lord our God ſhall ſay unto thee, and we will do it. And ſo the Jews alſo, when p. 36they were in great Diſtreſs and Calamity, when the Whip and the Rod was over them then they take up large Reſolutions, and make great Promiſes what they will be and do,Jer. 42.2.Jer 42:2 Whether it be good or whether it be evil, ſay they, we will obey the voice of the Lord our God. And oh! how many pious Purpoſes and holy Reſolutions have the Dangers, Fears and ſick Beds of many Men been Witneſſes unto? Have they not heard Sinners cry out, Lord, ſpare a little, give us ſome ſpace, try us once more Lord, and we will reform our ſinful Lives, and perform neglected Duties; never more will we return to Folly. And are not theſe Reſolutions and Promiſes evident Convictions, that you thought you had Power to do what you thus reſolved to do? Who is there but hath ſome time or other, under ſome Trouble and Affliction, taken up ſuch Reſolutions of Obedience as theſe? And certainly you dare not ſo much mock God, and dally with your own Conſciences under ſuch Convictions, as to make ſuch Promiſes, but that you think you can perform what you promiſe. And that is one Argument.

p. 37Secondly, Did you never in your 2whole lives perform a Duty to God? Did you never pray to him? Are there any ſo deſperately Prophane, ſo utterly loſt as to any ſhews and appearances of Goodneſs, as not to have prayed or performed one Duty unto God in his whole Life? Why now to what end have you prayed and performed theſe Duties that you have done? Was it not for Salvation? And did you work for Salvation and at the ſame time believe you could not work? No, this is impoſſible that ever any Mans Practice ſhould maintain ſuch a contradiction. What ever Mens Opinions are, yet their works ſhew that they think they have Power; for ſomthing muſt be done, though it be but formally, though but a ſlight, cold, heartleſs, Lord have Mercy on me, or a cuſtomary, Lord forgive me; yet ſomething Conſcience requires, and this Men reckon and account the working out Salvation.

Thirdly, Wherefore is it that you 3truſt to and rely upon your works, if indeed you think you have no Power to work out your own Salvation by p. 38them? Would it be ſo hard and difficult to take Men off from leaning too much upon their Works, if they did not believe they had a Power to work out their own Salvation by them? Men do apprehend ſome worth, ſome value and ſufficiency in what themſelves do in order to Eternity. For, bid them forgo and renounce their own Works, their own Righteouſneſs; this is a hard ſaying, and they can as eaſily renounce and forgo all Hopes of Happineſs and Salvation, as renounce their own Works. Now whence is it that Men are ſo difficultly brought unto the renouncing their own Works? Why it is becauſe by them they Hope to obtain Salvation. And can there be ſuch a Principle in Men, and yet at the ſame time believe and think that they cannot work out their own Salvation? It is very evident therefore, whatever Notions Men may take up to ſtop the Mouth of a clamorous Conſcience when it calls them to working and labouring, yet they do not themſelves believe what they ſay concerning their impotency, but do really think they have a Power to work out their own Salvation.

p. 39Fourthly, Did you never when the 4Spirit of God hath been dealing with your Hearts and Conſciences, when it hath been perſuading you to enter upon a Courſe of Obedience, did you never procraſtinate and uſe Delays? Did you never ſtifle the Breathings, and reſiſt the Motions of the Holy Spirit, thinking it time enough to do what it puts you upon hereafter? What need I begin ſo ſoon to vex Fleſh and Blood? What, deny the Pleaſures of my Life as ſoon as I come to reliſh and taſte them? When Sickneſs and gray Hairs admoniſh me, and tell me I am near Eternity; when old Age promiſeth me, that the ſeverity and ſtrictneſs of Religion ſhall not laſt long to trouble me, then will I repent and believe, and work out my own Salvation. Speak truly and deal plainly with your own Conſciences, have not theſe been the fooliſh Reaſonings of your own Hearts? Have you not often thus promiſed God and your own Conſciences? And doth not all this imply that you thought you had a Power to do it? Why did you delay and put it off, if you thought you had no Power to do it at laſt? Wherefore thou art inexcuſable, O Man, whoever p. 40thou art that wilt not work; it is in Vain to plead thou wantedſt Power, God will confute thee by thy ſelf and out of thy own Mouth. What wilt thou ſay, thou hadſt no Power? Why thou thoughteſt that thou hadſt Power, and yet wouldſt not work, nor endeavour ſo to do; and therefore thy Ruin, if thou periſheſt, is as wilful, and thy Condemnation will be as Juſt, as if thou hadſt Power and wouldeſt not work. And this is the Fourth Anſwer to this Objection, Men do really believe that they have Power to work, and therefore they are inexcuſable if they will not endeavour to put it forth.

5Fifthly, Men will not plead ſo Fooliſhly, no not in matters of far lower concernment than the Salvation of their Souls is. Would a Maſter, when he Commands his Servant to work, take this as a ſufficient Excuſe for his Sloth and Idleneſs, that he hath no Power to work, till God Acts and Moves him? Why this is a Truth, that he cannot do it unleſs God inable him; and it may as well be Objected by your Servants to you, and with more Reaſon too, than by you unto God. Pray tell me, p. 41what Power have I to Speak one Word, or you to Hear one Word more unleſs God concurs to it? Nay, we are not ſufficient to think as of our ſelves; yet we do not make this an Excuſe to forbear thoſe Actions that are neceſſary. Do we therefore reſolve to do nothing becauſe it is impoſſible for us to do any thing unleſs God concur? What Stupid and dull Folly is this? No, but we put it plainly and hourly to the Trial; and never could any one produce that Man that could ever ſay, God was wanting to him in his concurrence, when he would have done an Action. What a miſerable ridiculous Task would it be, if in every Action of our Lives wherein we can do nothing without God, we ſhould ſtill be queſtioning Gods concurrence with us! When you Sit, do you diſpute whether God will inable you to Ariſe? When you Walk, do you every Step you take, queſtion whether God will concur to another Step? No Men put theſe things to the Trial; and though it be impoſſible that they ſhould live, move or ſtir, till God act and move them, yet this hinders not Mens endeavours, no nor is it any matter of diſcouragment to them. Now why p. 42ſhould we not do ſo in Spirituals as well as in Temporals? Are they not of greater Concernment? Do they not more deſerve the Trial? It is true, we can do nothing without God's concurrence; yet let us put it to the trial whether or no God will not concur when we endeavour. Certainly that Man muſt be for ever nameleſs that can ſay, he was truly willing and did ſincerely endeavour to do any good Thing, and God did not inable him.

6Sixthly, Conſider this, altho' wicked Men had Power to work out their Salvation, yet they would never do it; and therefore it is a vain and moſt unreaſonable pretence for Sloth, to plead want of Power; for had wicked Men Power they would never Obey. But how can any one tell that? What, not obey if we had Power? Why no; and the Reaſon is this, becauſe there is no wicked Man in the World that hath done ſo much, or that doth ſo much as he is able to do, no not ſo much as he is able to do without ſpecial Grace and Aſſiſtance; and therefore, it is not Inability but wilful Sloth that deſtroys Men. Sinners, ask your own Conſciences p. 43this Queſtion, Was there not one Duty more that you could have performed? Was there not one Temptation, nor one Corruption more that you could have reſiſted? Could you not have prayed, and read, and heard, and meditated more upon Heavenly Things, even then when your Hearts and Thoughts have been vain and worldly, yea, ſinful and deviliſh? Might not that time have been ſpent in holy Converſe, that you have trifled away in Idleneſs and in doing nothing, or that which is worſe than nothing? What Force or Reſtraint is laid upon you? Is there any Violence uſed to you? Can you not think? And if you can, can you not think of God as well as of the Things of the World, or think upon your Luſts? Can you not Speak? And if you can, can you not ſpeak of God, of Heaven, and the Concernments of another Life, as well as of your Trade, and Bargainings, and other trivial Matters, which are below a Man, much more below a Chriſtian? What force is there put upon Sinners? Doth the Devil ſcrew open the Drunkards Mouth, and pour down his intemperate Cups whether he will or no? Doth the Devil violently move p. 44the black Tongue of the Blaſphemer and Swearer to rend and tear the holy Name of God, by horrid Oaths and Blaſphemies? Doth the Devil ſtrike Men dumb when they ſhould Pray, or Deaf when they ſhould Hear, or Senſeleſs when they ſhould underſtand and ponder? Is there any ſuch force or violence uſed unto any? Can you not avoid the one? And can you not do the other if you will? Yes you can, but you will not; and therefore neither would you work out your own Salvation if you could do it. Is there any hopes that you would ever willingly do the greater, who will not do the leſs? Let your Impotency and Weakneſs be what it will, your Damnation lies not upon it, but upon your Wilfulneſs, ſo long as your Wilfulneſs is greater than your Weakneſs: No, it is not upon your Impotency that your precious and immortal Souls periſh eternally, but it is only for lack of a Will to pity them, and to ſave them. Sinners! wherefore then will you periſh? Why will you ſleep away your Souls into Hell? Will you go on drowſily to Deſtruction? Shall your Souls be ready to burn as a Brand in unquenchable Fire, and will you not ſtretch forth p. 45your Hand to ſnatch it out? Is it more painful for you to Work, than to be Damned? Endeavour therefore to do what you can; labour and ſweat at Salvation rather than fail of it: Let it not grate and fret your Conſciences in Hell, that you lie there for, a wilful Neglect.

Object. But ſhould I labour, ſhould I endeavour, ſhould I work to my utmost, ſhould I do all that I am able to do, I cannot work Grace in my ſelf by all this, to what purpoſe then ſhould I work?

Anſw. However, try God in this particular: Did you ever know any who thus laboured, and thus wrought, that did not give very good Evidence of a Work of Grace wrought upon their Hearts? And why then ſhould you ſuſpect that you ſhould be the firſt? What reaſon have you to think that God ſhould make you the firſt Example of a Soul that did endeavour, ſtrive and work for Salvation, and yet came ſhort of it; when you never heard or read of any that put forth themſelves to the utmoſt for the obtaining of Grace, and yet fell ſhort of Grace or Glory?

p. 46Thus in theſe ſix Particulars put together, you have a full and an abundant Anſwer and Satisfaction to this Objection, concerning our Impotency to work out our own Salvation.

Object. 2 Secondly, Another Objection againſt this Doctrin is this, Thus to preſs Men to Obedience and Working, is prejudicial and derogatory unto Chriſt's Merits, by which alone we are ſaved, and not by our own Works. Hath not Chriſt already done all for us? Hath not he finiſhed and wrought out our Salvation himſelf? And is not this to render his Work as inſufficient, to go and piece it out by our Obedience? Is not this to ſet up our Works as Antichriſt, in flat oppoſition and defiance to the gracious Ʋndertaking and perfect Accompliſhment of Jeſus Chriſt, when all that we have now to do is to believe in him, and to get a Right and Title to him, and ſaving Intereſt in him?

Anſw. To this I Anſwer, the Merit of Jeſus Chriſt and our Working are not inconſiſtent, but there is a ſweet Harmony and Agreement, betwixt them in carrying on the Work of our Salvation. p. 47And to make this evident, I ſhall lay down the due Bounds and Limits of each of them, that ſo it may appear what Chriſt hath done for us, and what he expects we ſhould do for our ſelves. Chriſt therefore hath done Two Things in order to the carrying on of our Salvation.

Firſt, He hath purchaſed and procured 1eternal Happineſs to be conferred upon us hereafter.

Secondly, he hath merited Grace to 2be conferred upon us here to prepare us for that Happineſs.

Firſt, He hath purchaſed Happineſs 1and eternal Life, for all that do believe in him. I give unto them eternal Life, ſays he himſelf, to John. John 10.28. Heb. 5.9.John 10:28Heb 5:9And ſays the Apoſtle, He is the Author of eternal Salvation to them that Obey him. Now as there are two things that muſt be done for us before we could be brought unto a ſtate of Salvation, namely a freeing us from our liableneſs unto Death, and a beſtowing upon us a right unto Life eternal; ſo Jeſus Chriſt, that he might bring us into this State hath performed both theſe things for us.

p. 48Firſt, He hath ſatisfied Divine Juſtice for us, ſnatching us from under the vengeance of God, ſubſtituting himſelf in our room and ſtead, bearing the Load of all that Wrath and Puniſhment that muſt otherwiſe have fallen inſupportably heavy upon us. His Soul, Iſa. 53.10.Isa 53:10ſays the Prophet, was made an Offering for Sin. And He was made Sin for us, 2 Cor. 5.23.2 Cor 5:23ſays the Apoſtle, that is, he was puniſhed as a Sinner for us, Who knew no Sin. And,

Secondly, He hath perfectly fulfilled the Commands of the Law by his active Obedience, that the Life promiſed by God in the Law to the doers of it, doth now undoubtedly belong to all thoſe for whom Chriſt did obey the Law; that is, for all thoſe that believe in him. And by both theſe, bearing the penalty of the Law, and fulfilling the Duties of the Law, God is attoned, Juſtice is ſatiſfied, Vengeance is pacified, and we are reconciled, Adopted, and made Heirs of Glory according to the Promiſe.

But what? ſhall Glory and Happineſs be preſently beſtowed upon us? ſhall we be p. 49inſtalled into it without any more Circumſtance? muſt nothing intervene betwixt Chriſts purchaſe and our actual poſſeſſion? Yes, that there muſt. For,

Secondly, Chriſt hath purchaſed Grace to be beſtowed upon them upon whom he beſtows Salvation.Eph. 4 8.Eph 4:8 When he Aſcended up on high he led Captivity Captive, and gave Gifts unto Men, and among others, eſpecially the Gifts of Grace. For of his fulneſs, John 1.16.John 1:16ſays the Apoſtle, have we all received, and Grace for Grace. And why did Chriſt make this purchaſe? Why did he merit Grace for us? Was it not that we might act it in Obedience? And if Chriſt merited Grace that we might Obey, is it ſenſe to Object that our Obedience is derogatory to Chriſt's Merit? If one end of Chriſt's doing all that he did for us, was to inable us to do for our ſelves, will any Man ſay, now I am bound to do nothing, becauſe Chriſt hath done all? How loſt are ſuch Men both to Reaſon and Religion, who undertake ſo to argue? No, Salvation was purchaſed and Grace was procured, that by the acting and exerciſe of that Grace we might attain to that Salvation; and p. 50both theſe are to be preſerved entirely as things moſt Sacred, aſcribing them ſolely to the Merits of our Saviour. So far are we from Exhorting Men to work out their Salvation by way of Merit and Purchaſe, as that we conclude them guilty of the higheſt Sacriledg, and practical Blaſphemy againſt the Prieſtly Office of Jeſus Chriſt, who think by their own works to Merit the one or the other. And therefore though Jeſus Chriſt hath done thus much for us, yet that he might leave us alſo ſome work to do, I ſhall now ſhew what he expects from us in order to the working out of our own Salvation. And as he hath done two things for us, ſo he requires two things from us. As.

1Firſt, He requires we ſhould put forth all the Strength and Power of Nature in labouring after Grace. And,

2Secondly, He requires that we ſhould put forth the power of Grace in labouring for Salvation, purchaſed for us.

1Firſt, He requires that all thoſe who are void of Grace ſhould labour for it p. 51with that Power and Strength that they have,Thoſe that are void of Grace muſt labour for it. and in ſo doing they do not at all intrench upon the Work of Chriſt, neither is it at all derogatory to his Merits. See how the Prophet expreſſeth this, Ezekiel 18.Ezek. 18.31.Ezek 18:31 Make you a new heart and a new ſpirit. He ſpeaks to thoſe that were in a ſtate of Nature, and he bids them make them a new heart and a new ſpirit; for why will you die? Noting, that if they did not labour after a new Heart and a new Spirit, they would certainly die the Death. Let every Sinner know that this is it that he is called upon for, this is that God expects from him, it is his Work to repent and return that he may live. It is his Work to labour to change his own Heart, and to renew his own Spirit: It is true, it is God's Work alſo,Ezek. 11.19.Ezek 11:19 for he hath promiſed to give a new Heart and a new Spirit, and it is Chriſt's Work alſo as he is God, but yet it is not Chriſt's Work as Mediator. And therefore to endeavour the working of a new Heart in us, is not at all to intrench upon the Mediatory Office of Jeſus Chriſt, for ſo his Office is not to work Grace, but to procure it; not to implant Grace, but to purchaſe it. You cannot therefore ſit down and ſay, what p. 52need is there of my working? Chriſt hath already done all my Work for me to my Hands. No, Chriſt hath done his own Work, he hath done the Work of a Saviour and a Surety, but he never did the Work of a Sinner. If Chriſt by meriting Grace had beſtowed it upon thee and wrought it in thee, then indeed there was no more required of thee to become Holy, but to caſt back a lazy Look to the purchaſe of Jeſus Chriſt; then thy Sloth would have had ſome pretence why thou doſt not labour. But this will not do, our Saviour commands all Men To ſeek firſt the kingdom of God and the righteouſneſs thereof. Mat. 6.33. Acts 8.22.Matt 6:33Acts 8:22And the Apoſtle exhorts Simon Magus himſelf, though in the gall of bitterneſs and in the bond of iniquity, yet pray, ſays he, if perhaps the thought of thine heart may be forgiven thee. Do not therefore cheat your own Souls into Perdition by lazy Notions of Chriſt's Merits. What though Chriſt hath merited, yet God requires that you ſhould work and labour to change your own Hearts, and reform your own Lives; but if you ſit ſtill expecting till the meriting Grace of Chriſt drop down into your Souls, and of its own accord, and p. 53change your Hearts; truly it may be before that time you your ſelves may drop down into Hell with your old unchanged Hearts. And this is the firſt thing Chriſt requires.

Secondly, 2. Thoſe that have Grace muſt Labour for Salvation.Chriſt expects and requires that thoſe that have Grace ſhould put forth the utmoſt Strength and Power thereof, in labouring after that Salvation that he hath purchaſed for them: He hath merited Salvation for them, but it is to be obtained by them through their own Labour and Induſtry. Is not that which Chriſt hath already done, ſufficient for them? Is it not enough that he hath reconciled them to God by the Blood of the Covenant, that he hath made their Peace and procured their Pardon for them; But muſt Chriſt Repent, and Believe, and Obey for them? This is not to make him a Saviour, but a Drudg. He hath done what was meet and fit for a Mediatour to do; He now requires of us what is meet for Sinners to do; namely, to Believe, to Repent, to be Converted and to Obey: He now bids you Waſh and be Clean, and what would you have more? Would you have the great Prophet p. 54come and ſtrike off your Leproſy, and you only mark the Cure, and do nothing thereunto? Or is it indeed enough that Salvation and Happineſs is purchaſed, that the way to Heaven is made paſſable, that the Bolts and Bars of the new Jeruſalem by Chriſt are broken off? Alas, what of all this! thou mayeſt ſtill be as far from Heaven and Glory as ever, if thou doſt not walk in the way that leads to it: Still thou art as far from entring into Heaven as ever, if, thou doſt not ſtrive at the entrance into the ſtrait Gate. It is therefore in vain that Chriſt died, it is in vain that thou art Juſtified, it is in vain that thou art Adopted, it is in vain that Heaven is prepared for thee: Chriſt may keep Heaven and Glory, and his Crowns and Robes for ever to himſelf, unleſs as he hath purchaſed theſe great things for his People, ſo alſo he hath purchaſed to himſelf a peculiar People Zealous of good Works: A People who by patient continuance in well doing ſeek for Glory and Immortality, and by that way obtain it. Thus we ſee Chriſts doing all for us is no excuſe for our doing nothing: He hath indeed done all for us that belongs to him as a Mediatour meriting p. 55and procuring Grace and Salvation; but he never intended to do all for us, as to the conveying of them to us, and making of them ours. No, that is ſtill to be done by us. And therefore tho Chriſt's Works alone were meritorious, yet by the actings of Faith we muſt apply his Merit, and by the acting of Obedience confirm them to our ſelves.

I might add alſo, when Chriſt is ſaid to obey the Law in our ſtead, as well as to ſuffer in our ſtead: Though his bearing the puniſhment of the Law by Death doth excuſe and exempt us from ſuffering; yet his obeying of the Law doth not excuſe our Obedience unto the Law. Chriſt obeyed the Law in a far different reſpect to the Obedience which is now required from us: He obeyed as a Covenant of works, we only as a Rule of Righteouſneſs: If he had failed in the leaſt tittle he could not have purchaſed Life that was promiſed; but we, though we fall infinitely ſhort in our Obedience may yet inherit that Life that Chriſt hath purchaſed. Chriſt's Obedience was fully perfect, yet ours is not derogatory thereunto, becauſe it proceeds from other grounds than Chriſt's did. But I will not proceed further p. 56in this, only conclude this Anſwer with two practical things in reference to this Queſtion.

Firſt, So work with that Earneſtneſs, Conſtancy and Unweariedneſs in well doing, as if thy Works alone were able to juſtifie and ſave thee. Look with what Affection and Fervency you would pray, if now God with a Voice from Heaven ſhould tell you, that for the next Prayer you make, you ſhould be either Saved or Damned. Look with what Reverence and Attention you would Hear, with what Spiritualneſs of Heart you would Meditate, if your eternal State and Condition were to be determined and fixed by the next of thoſe Duties that in this kind you were to perform; with the ſame Fervency, Affection and Spiritualneſs perform all the Obedience that you do. Why ſhould you not do ſo? Are not Gods Commands as peremptory and as Authoritative for Obedience under the Covenant of Grace, as they were under the Covenant of Works? Is not Obedience of as abſolute neceſſity now as ever, though not to the ſame end and purpoſe? And ſince the end of p. 57our Obedience is graciouſly changed, doth not this chang lay a farther obligation of Gratitude upon us to obey God, who requires it from us, not as Merit, but as Duty? Still there is as great an obligation to obey now under the condition of the Covenant of Grace, as ever there was while Mankind ſtood under the tenour of the Covenant of Works. Certainly Chriſt's Merit was never given to ſlacken our Obedience, and it is the moſt unworthy, nay, let me ſay it is the moſt accurſed uſe that any Chriſtian can make of them, that from the Merit of Chriſt he ſhall take encouragement to grow more remiſs and ſlack in Obedience. Would you not therefore turn the Grace of God into Wantonneſs? Would you not abuſe the infinite Mercy of a Mediator? Think with your ſelves, how would I ſtrive and ſtruggle were I to ſtand or fall upon the account of my own Works and Duties; uſe the ſame Diligence, put forth the ſame Endeavours as indeed in that Caſe you would do. And,

Secondly, So abſolutely depend and 2rely upon the alone Merits of Jeſus Chriſt for your Juſtification and Salvation, p. 58as if you never had performed an Act of Obedience in all your Life. This is the right Goſpel-frame of Obedience, ſo to work as if you were only to be ſaved by your own Merits, and withal ſo to reſt on the Merits of Chriſt as if you had never wrought any thing. It is a difficult thing to give to each of theſe its Due in our Practice. When we Work we are too apt to neglect Chriſt; and when we rely on Chriſt we are too apt to neglect Working: But that Chriſtian hath got the right skill and art of Obedience that can mingle theſe two together, that can with one Hand work the Works of God, and yet at the ſame time with the other Hand lay faſt hold on the Merits of Jeſus Chriſt. Let this Antinomian Principle be for ever rooted out of the Minds of Men, that our working is derogatory to Chriſts Work. Never more think Chriſt hath done all your Work for you, for that is unbecoming the free Spirit of the Goſpel; but labour for that Salvation that he hath purchaſed and merited. Could ever ſuch ſenſeleſs Objections prevail with thoſe Men who ever ſeriouſly read that Scripture in Tit. 2.14. Who gave himſelf for us that he might redeem us from all Iniquity, p. 59and purify to himſelf a peculiar People zealous of good Works? Were this place ſeriouſly ponder'd over by Men, they would be aſhamed to Object any longer, that our Duties and Works are derogatory to the purchaſe of Chriſt, for he gave himſelf for this end that he might purchaſe ſuch a People that might be zealous of good Works. But truly when Sloth and Ignorance meet together, if you tell Men what Powers their Natures have to work, and how neceſſary Obedience is to Salvation, that thereby we might excite and quicken their Hearts to Obedience, they with the Sluggard fold their Arms in their Boſom doing nothing, telling us theſe Doctrins are Arminianiſm and flat Popery; whereas in Deed and in Truth they are as far diſtant from either of them as Light is from Darkneſs; it is their Ignorance and Sloth only that makes them think ſo. But deceive not your ſelves, this Doctrin is ſuch that whether it take hold on your Judgments and Underſtandings now, I know not; but this I know aſſuredly, it ſhall take hold of your Conſciences, either here or hereafter, and then it will not ſuffice you to make this Excuſe, either that you had no Power p. 60to do any thing, or that Chriſt hath already done all Things for you. And ſo much for the Second Objection.

Object. 3 Thirdly, Others may Object, That this Duty of working out of our Salvation, is inconſiſtent with, and prejudicial to, the freeneſs of Gods Grace, by which alone we are ſaved: If God ſave them only that work for Salvation, how then doth he ſave them freely, and that by Grace we are ſaved?

Anſw. 1 First, In general I anſwer, That Salvation upon our Working and Obedience is free Salvation, and that for four Reaſons.

1. Working for Salvation is our Duty, and ſo not meritorious.Firſt, Becauſe all our working is a natural Duty that we owe to God, as Creatures to their Creator. Had God required the ſame Things of us that now he doth, and never propounded a Reward to incourage us, he had been juſt and we had been as abſolutely and as indiſpenſably obliged to obey as now we are. We have not ſo great a Right to Salvation, as God hath to our Obedience. God can challenge our Service and Obedience from us, becauſe of our natural Bond and Obligation, as well as from p. 61that voluntary Covenant where into we have entred with God to be Obedient; but we can only plead for Salvation, becauſe God hath made a Promiſe that he will ſave thoſe that Obey. Whether God had made that Promiſe or not, yet he might have required the ſame Obedience from us that now he doth, becauſe we owe it to him naturally by our Creation. And is it not now free Grace and Mercy, that when God might have required Obedience without a Reward, that yet he will beſtow Salvation according to that Obedience? See what our Saviour ſaith in Luke 17.Luke 17.9, 10.Luke 17:9Luke 17:10 Doth the Maſter thank the Servant becauſe he did the things that he was commanded to do? I trow not. So even ye likewiſe, when you have done all thoſe things that are commanded you, ſay, we are unprofitable Servants; for when we have done all, we have but done that which was our Duty to do. Yea, and our Duty it was to do it, though God had never made a Promiſe to reward what we have done. We are unprofitable Servants and deſerve not ſo much as Thanks. Doth the Maſter thank the Servant becauſe he did the things that were commanded? I trow not. And if we do not merit Thanks when we have done p. 62our utmoſt, how then can we merit Salvation?

2. Our Obedience is imperfect in this Life.Secondly, Our Obedience is imperfect in this Life, it is full of cracks and flaws: And if to accept and reward the moſt perfect Obedience with Salvation, be an Act of Mercy and free Grace, as it is, becauſe it is our Duty if there were no Salvation promiſed; how much more is free Grace magnified and glorified in accepting and rewarding a weak and imperfect Obedience with that Salvation, which the moſt perfect Obedience cannot deſerve? For when we have done all, we have done but that which was our Duty to do; and if we could ſay ſo, doth the Maſter thank the Servant? No: But alas, in many things we offend all. Now to reward that with eternal Salvation, that deſerves eternal Damnation; to reward that Work with Life, that deſerves to be rewarded with Death, what is this but the effect of rich and glorious Grace? What is this but to beſtow Heaven, not according to Merit, but rather according to our Demerit?

p. 633. There is no compariſon between Salvation and our Obedience.Thirdly, Becauſe there is no compariſon 3betwixt Salvation and our Obediences, and therefore free Grace ſhines forth ſtill. It is free Grace though we do obey: We obey as Creatures, God rewards as a God; our Obedience is Temporal, but our Reward is Eternal; our Obedience is mixed with Rebellion, but the Reward hath no mixture to take off the fulneſs and ſweetneſs of it. Therefore it is free Grace ſtill to give an infinite Reward to ſo mean an Obedience, betwixt which Obedience and Reward, there is no compariſon or proportion.

Fourthly, Though we are commanded to obey,4. Grace whereby we obey, is the Gift of God. yet that Grace whereby we do obey, is the Gift of God. It is he that works in us this Obedience which he rewards with Salvation: And muſt not this then be wholly of free Grace? To ſave upon an Obedience wrought in us by God himſelf, it is to ſave altogether as freely as if we were ſaved without any Obedience at all. And ſo much in Anſwer unto the Third Objection.

p. 64Fourthly, Others may ſay, That it is a vain and moſt needleſs thing to preſs this Doctrin of working for Salvation upon them. What! they work? If they are Elected to Salvation they ſhall be ſaved whether they work or not; and if they are not Elected, all their working will be to no purpoſe, for they ſhall never be ſaved by it.

To this I Anſwer, We are to look to God's Commands, not to his Decrees; to our Duty not to his Purpoſes. The Decrees of God are a vaſt Ocean, whereinto many poſſibly may have curiouſly pry'd to their own Horror and Deſpair; but few or none have ever pry'd into them to their own Satisfaction. This Election in particular is not written in the Word of God; but this Duty is plainly written: If thou performeſt thy Duty, thereby thou ſhalt come to know thy Election. It is but a prepoſterous Courſe, and that which will both diſcourage all Endeavours and fill the Soul with Deſpair, to look firſt to Gods Decrees, and then to its own Duty; whereas indeed the right Method is, firſt, to perform thy own Duty, and thereby to be led into the knowledge of God's Decrees. p. 65Queſtion not therefore whether thou art Elected or not, but firſt work for Salvation, and if thy Work be good, and thy Obedience true, thereby thou mayeſt come to a certain Knowledge that thou art Elected. And know this alſo farther, that God who Elects to the End, Elects alſo to the Means. Now Obedience is the means and way to Salvation, and therefore if thou art Elected to Salvation, thou art alſo Elected to Obedience. Say not therefore, if I am Elected, I ſhall be ſaved whether I work or not; there is no ſuch thing: I may boldly ſay, if thou art Elected and doeſt not work, it is impoſſible that thy Election ſhould ſave thee.2 Theſſ. 2.13.2 Thess 2:13 What ſays the Apoſtle, 2 Theſſ. God hath choſen us, there's Election; choſen us to Salvation, there's the End. But how? through ſanctification of the Spirit, and belief of the Truth: Choſen us to Salvation as to the End, but it is not an End to be obtained without Sanctification. There is indeed an abſolute Election to Salvation whereby God, without reſpect of Works, hath choſen ſome to Salvation; but there is no Election to Salvation abſolute whereby God hath choſen any to Salvation without Works, that is, whether p. 66they work or not. If therefore you believe heartily and obey ſincerely, then your Election to Salvation ſtands firm; nay, the Scripture makes Election to be terminated as well in Obedience as Salvation. Elect, ſays the Apoſtle, unto Obedience through ſanctification of the Spirit. In the former place it was, Elect to Salvation through Sanctification; but in this it is, Elect to Obedience through Sanctification: Noting thus much to us, That none are Elected to Salvation but thoſe that are Elected to Obedience; and therefore it is unreaſonable, yea, it is contradictory to ſay, If I am Elected I ſhall be ſaved whether I obey or not, for none are thereunto Elected but thro' Obedience.

And now having, as I hope, ſatiſfactorily Anſwer'd all Objections and Scruples that may ariſe in the Hearts of Men againſt this Doctrin, I now proceed to preſs this Duty of working for Salvation upon their Conſciences; and I ſhall do it in a Uſe of Exhortation.

Be perſwaded then, Oh Sinners! to caſt off your Sloth and Lazineſs, and to rouſe your ſelves from that drowſy p. 67Slumber that you have long lain in, and to work for Salvation. But truly when I conſider how powerful an Orator, and how mighty a Charmer Sloth is; how eaſily it can ſtupify and benumb Reaſon, and lull Men aſleep on the top of a Maſt, and on the brinks of Hell; and though God and Man call upon them, Sinners, Sinners, beſtir your ſelves, work for your Lives, you periſh eternally if you do not labour to lay hold on eternal Life, for you are falling, and Hell-fire is under you: Yet truly when we call and cry thus earneſtly, how eaſily can a careleſs, yawning, wretched Sinner, ſlight all theſe Admonitions, baffle all theſe Arguments, Motives and Perſuaſions, though urged upon them with all vehemency and tenderneſs of Affection that can be, and turn about like a Man beſotted falling faſt aſleep again? When I conſider this, truly I am apt to conclude, that it is but a deſperate attempt to preſs Men any more againſt their Natures, and againſt ſo many Diſadvantages that can ſoon fruſtrate the Efficacy of weaker Words, and to give over in Deſpair with that of the Prophet, He that will be Righteous, let him be Righteous; and he that will be Wicked, let him p. 68be Wicked ſtill. And truly, were it not more for Conſcience of Duty than for any Hope of Succeſs, I would not ſpeak one Word more upon the Subject; Succeſs I mean upon thoſe who are altogether carnal, whoſe Hearts Satan hath filled, and whoſe Ears Satan hath ſtopt; we may call long enough and loud enough ere theſe Men will awake; or if they do ſometimes give a Look upwards, they ſoon cloſe their Eyes again and ſlumber away into Deſtruction. And yet truly, if variety of Motives, if Strength of Arguments and Perſuaſions would prevail, we might hope for this ſeldom-ſeen Succeſs; why then let us conſider theſe following Particulars.

1. To work for Salvation is a great and weighty Work.Firſt, Conſider Sinners, you have a great and weighty Work to do, and therefore it is time, yea, high time that you were up and doing. Believe it Sirs, God hath not placed you here in this World, as the Leviathan in the great Waters, only to play and ſport; were it ſo, you might take your Eaſe, hold your Arms in your Boſoms, and follow your Delights and Pleaſures; and let him be blam'd that ever ſhould diſturb or diſcourage you p. 69I know not whether ſome may not think that we Miniſters are Task-Maſters, and that we make more ado than needs. No, Sirs, it is God that hath ſet you your Work; we do only tell you how great it is, and of how great concernment it is to you that it be done; and if you will not do it who can help it? We have no Scourges or Scorpions to drive you to your Work, but God hath to puniſh you if you neglect it; and why is it ſo generally neglected, but becauſe Men do not ſeriouſly conſider how great it is. Moſt Men acknowledg that it muſt be done; but becauſe they look upon it as that which may ſpeedily and quickly be diſpatched, they drive it before them from Day to Day, and think to huddle it up at the end of their Lives: Then when they are fit for no other Imployment, and leaſt of all fit for this Imployment, then they think to do the Works of God. I ſhall here lay down three Particulars to convince Sinners of the greatneſs of this Work, and becauſe it is ſo great a Work, it requires that they ſhould preſently, without delay, ſet upon it.

p. 701. Working for Salvation is the undoing our former Works.First, It is a Work in which Sinners muſt undo all that they have wrought in their whole Lives before. Oh Sinner, think what haſt thou been doing this twenty, thirty, forty Years or more! Haſt thou not inſtead of working out thine own Salvation with Fear and Trembling, been working out thine own Condemnation without Fear or Trembling? Haſt thou not been working the Works of Darkneſs? Haſt thou not been working the Works of thy Father the Devil, as our Saviour tells the Jews? Truly this is not ſo much working as making of Work; all this muſt be undone again, or you your ſelves muſt be for ever undone; you muſt unrip and unravel your whole Lives by a deep and bitter Repentance; you are gone far in the way that leads to Death and Deſtruction, and you muſt tread back every Step, and at every Step ſhed many ſalt and briny Tears before ever you come into the Way that leads to Life and Happineſs; and is it not yet time to begin? Can the Work of ſo many Years be undone, think you, in one moment? No, Sin and Satan make their Works more durable and laſting, than to be ſo p. 71eaſily and ſpeedily ſpoiled. It were the Work of an Age, yea, of Eternity it ſelf if poſſibly we could ſo ſpend it, rather than of a few faint late Thoughts, to get an Humiliation deep enough, and a Sorrow ſad enough, to bear any the leaſt proportion to any of the leaſt Sins that we have committed: Do not hope or think that your many great and ſinful Actions ſhall ever be blown away with a ſlight and general Confeſſion; or that ever they ſhall be waſh'd away with a ſlight and overly Repentance. What ſays holy David? Pſal. 56.8.Ps 56:8Thou telleſt my Wanderings, put thou my Tears into thy Bottle. Thou haſt my Wandrings by Number, but thou haſt alſo my Tears by Meaſure. There muſt be ſome proportion betwixt the Humiliation and the Sins; great Sins call for great Sorrow, and long continuance in Sin requires a continued and prolonged Repentance. Is it not then yet high time to begin? Have you not already made Work enough for your whole Lives, ſhould they be longer than they are like to be? Nay, and will not every Day of your Lives make Work enough for it ſelf? What ſays our Saviour?Mat. 8.34.Matt 8:34 Sufficient for the day is the evil thereof. Truly the p. 72Evils that we every Day commit, is ſufficient Work for the Sorrow and Repentance of that Day to undo. Now then begin this undoing Work; the longer you delay, ſtill the more will lie upon your Hands, ſtill the more Sins you have to repent of. We already complain, That the Work God hath ſet us is too hard and too grievous, and yet ſuch fooliſh Creatures are we that we make it more and more difficult by our Delays, adding to the ſtrictneſs of Gods Commands the neceſſity of a ſevere Repentance. And therefore it is Prudence, as well as Duty, to begin this repenting, this undoing Work betimes, that ſo the greatneſs of the Work, and the ſhortneſs of the time to do it in, may not at laſt diſmay and confound us.

2. Variety of Duties to be perform'd in working out of Salvation.Secondly, Conſider the great variety of Duties that muſt be gone through in the working out of Salvation, and this will evince how great a Work it is. A Chriſtian's Work is a Life full of Actions and Imployments, there ſhould be no gap nor void ſpace at all in it, but all ſhould be filled up with Duties ranked in their ſeveral Orders, that as ſoon as he paſſeth through one he ſhould enter p. 73upon another, that where one leaves him another may find him. Thus a Chriſtian ſhould go from one Duty to another; from hearing the Word to Meditation, from Meditation unto Prayer, from Prayer to the acting of Grace, and in all there ſhould be much ſtriving and ſtrugling with the Heart, and much carefulneſs and circumſpection over the Way and Life.

Now there are Four great and uſual Duties every Man hath to do,Four Duties incumbent on all Chriſtians which is enough to fill up all the time of his Life, were it ſtretched and tenter'd out to the end of our time.

Firſt, 1. To get the Truth of Grace.He is to get the Truth and Reality of Grace wrought in him; this is his firſt and general Work: And this will coſt a Man much Sweat and Anguiſh, for this he muſt ſuffer many Pangs and Throws of the New Birth, and ſhall lye under many Fears and Jealouſies, leſt Hypocriſy and Preſumption ſhould cauſe him to miſtake in a Matter of ſuch infinite Concernment.

Secondly, He is to draw forth,2. To act Grace. and to act this Grace when once it is wrought p. 74in him. This is the next Work of a true Chriſtian, continually to act Faith, Love, Patience, Humility, and to let all have their perfect Work: And there is no moment of a Man's Life ſo idle, but all may adminiſter ſome Occaſion or Object for the exerciſe of Grace.

3. To grow in Grace.Thirdly, A Chriſtian's next Work is continually to grow and increaſe in Grace: To go from Strength to Strength, to be changed from Glory to Glory. Still to be adding Cubits to his ſpiritual Stature, till he is grown to ſuch a height and tallneſs in Grace, that his Head ſhall reach into Heaven and be Crowned there in abſolute Perfection, with a Crown of Glory and Immortality. Here is that Work that will keep you in Imployment all your Days; and if you can find one ſpare minute in your whole Lives wherein you have not ſome Duty to perform, then give over and ſit ſtill. But beſides all this,

4. Chriſtians muſt labour for Aſſurance of Grace.Fourthly, Another Work of a Chriſtian is earneſtly to labour after the Evidence and Aſſurance of Grace in himſelf. Give all diligence, ſays the Apoſtle, to make your Calling and Election ſure. Still p. 75a Chriſtian muſt be aſcending, aſcending from a probable Conjecture to a good Perſuaſion, from a good Perſuaſion to a full Aſſurance, from that to a Rejoycing with Joy unſpeakable and full of Glory. Theſe now are the general Works that ſhould take up the Lives of Chriſtians, and to theſe are ſubſervient almoſt an infinite number of Particulars, ſome whereof are means whereby theſe great Things are obtained, others are Concomitants or the Effects and Fruits of them; but I will not ſo much as mention any of them now.

For ſhame then, O Chriſtians, ſince that your Work is ſo great, why will you ſit ſtill as if you knew not how to imploy your ſelves? Beſides, there is great variety in your Work, and this uſually breeds ſome kind of Delight. You are not always to be toiling and drudging at the ſame thing: But as Bees fly from one Flower to another and ſuck ſweetneſs from each of them; ſo ſhould a Chriſtian paſs from one Duty to another, and draw forth the ſweetneſs of Communion with God from every one of them.

p. 763. To work for Salvation a difficult Work.Thirdly, To evince the greatneſs of this Work, conſider it is a Work that muſt be carried on againſt many Encounters and ſtrong Oppoſitions that a Chriſtian will certainly meet with; within are ſtrong Corruptions, without are ſtrong Temptations; you have a treacherous and deceitful Heart within, and this Traitor holds Intelligence and League with your great Enemy the Devil without: You are ſure to meet with Difficulties, Affronts and Diſcouragements from a peeviſh ill-condition'd, World in which you live: Never any yet could ſcape free to Heaven without meeting with theſe Things. And doth not all this call upon you to work and ſtrive for Salvation? Is it a time to ſit ſtill when you have all this Oppoſition to break through, ſo many Temptations to reſiſt, ſo many Corruptions to mortify, Satan that old Serpent to repel, and make him become a flying Serpent? Doth not all this require a moroſe Conſtancy, and a kind of ſour Reſolvedneſs to go thorough the ways of Obedience, notwithſtanding all Oppoſition? Theſe great Things are not to be atchieved without great Pains and Labour; p. 77and therefore, if you reſolve to do no more than a few heartleſs Wiſhes, no more than a few more heartleſs Duties will amount to, never raiſe your Expectations ſo high as Salvation; for let me tell you, Salvation will not be obtained at ſuch a rate as this; no, there muſt be great Struglings and Labour, with earneſt Contendings, if ever you intend to be ſaved.

And thus much for the firſt Argument taken from the conſideration of the greatneſs of the Work: To work Salvation out is a great Work and requireth great Pains. But leſt the ſetting out the greatneſs of this Work, ſhould rather deter and fright Men from it than excite and quicken their Endeavours to it, let me add a ſecond Thing;