Sermons Volume 4, Discourse 1 (3 of 3)

Sermons Volume 4 · Discourse 1 (3 of 3)

p. 153Thirdly, God hath to this end ſet apart 3his Miniſters, that they might be Helpers to you in this great Work of working out of your Salvation. And therefore they are called, Helpers of your Faith and Joy. 2 Cor. 1.242 Cor 1:24They are ſaid, To watch for your Souls as thoſe that muſt give an account. Heb. 13.17Heb 13:17They are ſaid to be Co-workers with Jeſus Chriſt; yea,Jude 23.Jude 1:23 they are ſaid To ſave your Souls. Miniſters are ſet in the Church to admoniſh with all Meekneſs, to beſeech with all Earneſtneſs, to rebuke with all Authority, yea, and we have done it: Have we not called upon you, Sinners, Sinners, why will you die? The Way wherein you now walk leads p. 154down to the Chambers of Death and Deſtruction; the Wages of that Work you are now doing is Shame, Death and Hell: Have we not thus often call'd upon you? Yes, ſo often have we thundred Terrors in Mens Ears, that they now diſregard them out of cuſtom; and when we ſpeak of Sin and Death, and Hell and Judgment to come, Men think we are fallen into a common Peace, and we muſt talk dreadfully to keep in our Road. Theſe are the Apprehenſions Men have of the great and fearful Denunciations that are daily diſcharged in their Ears by the Miniſters of the Goſpel. And have we not alſo diſplay'd Jeſus Chriſt in all his Excellencies, ſo far forth as his infinite Excellencies can be diſplay'd with a few ſhort-breath'd Words? Have we not ſet forth Holineſs in its Beauty and Luſtre, and done as much as we could do to reconcile you to the ways of Obedience, and to remove the unjuſt Prejudices that Men have taken up againſt them? What could we have done more than we have done, to inform Mens Judgments, to ſatisfie their Conſciences, to anſwer all their Doubts, to allay their Fears, to ſupply them with quickning p. 155Conſiderations to Duty, and with deterring Conſiderations from Sin? We appeal to your ſelves; and yet we ſpeak not this to ingratiate or to commend our ſelves (we profeſs we care not much for the good Opinion of any Man in the World, farther than it may be of ſome advantage to do your Souls good;) but do you think God expects not ſome great Thing from you? Give me leave …o deal truly and faithfully with you; if your Works do not in ſome meaſure anſwer the Labours of God's Servants that have many Years follow'd you with Line upon Line, and Precept upon Precept, here a little and there a little, ſtill warning and intreating with all Bowels of Tenderneſs, alluring you to pity your own Souls, and to ſave your ſelves from that Wrath and Vengeance that ſhall ſhortly overcome the diſobedient World; They who have thus exhorted you, believe it, ſhall within a while be Witneſſes againſt you. Well then, ſince you are daily called upon and warned to flee from Wrath to come; ſince you have ſuch clear Convictions of your Duty that a bribed Conſcience can hardly evade; ſince you have ſuch abundance of Examples p. 156of others who have gone before you, and have done what God requires of you; why will not you be hereby perſuaded and encouraged to work? Theſe Things you muſt acknowledge are great Helps to further your Salvation; and, believe it, they will prove dreadful Aggravations of your Condemnations, if they do not prevail with you. But theſe are only outward Helps.

2. Inward Helps.Secondly, There are other Helps, and they are inward, and of far greater Force and Efficacy, of which I ſhall name Two.

1. The Dictates of Conſcience.Firſt, The Dictates of your own Conſciences, they are ſtill prompting and exciting of you to work. Conſcience it is God's Deputy, and Vicegerent in the Soul, that rules and governs in his Name and by his Authority. Now of all the Faculties in Man this was the leaſt corrupted by his Fall; though the Will be wholly corrupted and perverſe that it will not obey the Commands of Conſcience, yet Conſcience ſtill continues the performance of its Office, ſtill it informs, and urgeth, and threatens, and tormenteth; and thus may you ſee it p. 157buſily working even in thoſe that never had the Law of God to direct Conſcience. The Gentiles, ſays the Apoſtle to the Romans, that have not the Law, Rom. 2.14, 15.Rom 2:14Rom 2:15do by Nature, that is, by natural Conſcience, the things contained in the Law, their Conſciences bearing witneſs, and their Thoughts, in the mean while, accuſing and excuſing one another. And becauſe they had not the Law, therefore Conſcience in them was like an Officer walking in the Dark, apprehending the Innocent and letting the Guilty eſcape: But yet this was from the beginning ſo deeply implanted in the Heart of Man, that ſomething muſt be done and avoided for to obtain Happineſs, which could never yet be obliterated. Tho' our knowledge of what is Duty and what is Sin be in a great part defaced, yet this knowledg the Scripture doth abundantly ſupply to us, and gives Conſcience a perfect Draught of all the Duties that God requires, and bids it be Overſeer and look that the Work be done. How? is it not a great Help when you have ſomewhat within you that ſtands for, and takes part with what is Good and what is your Duty? Conſcience ſecretly bids you beware of ſuch and p. 158ſuch Sins that will bring Ruin, Deſtruction and Vengeance upon you, and perform ſuch and ſuch Duties, Pray, Hear, Meditate, and be more fervent and affectionate in all your Services; this is the way that tends to Life and Happineſs. Thus Conſcience daily and hourly is following of you, with Counſels and Chidings, and with Threatnings, denouncing Wrath and Vengeance againſt you; and though it ſpeaketh theſe Things with ſo low a Voice that others, though they lay their Ears to your Soul cannot hear it, yet in your Ears it ſpeaks as loud as Thunder, and no leſs terrible; it is in vain to wound it, it is in vain to ſtop its Mouth, for that will but make it break out with the more violence and out-rage; nothing can appeaſe it but Duty and Work. Why ſhould you not then, ſince you have that within you that ſtands for and prompts you to work, why ſhould you not as well follow and obey the Dictates and Commands of your Conſciences that prompt you to Work and Duty, as obey the Propenſions of your ſenſual part to the contrary.

p. 159Secondly,2. God himſelf helps a Chriſtian to work. God himſelf helps us by working all our Works in us and for us; by working in us the will to work, and by working for us the work when we have willed: And therefore while there is no part of our Work too hard for God, there ſhould be no part of it too hard and difficult for us. Chriſt tells us, His burthen is not heavy, yet were it heavy we might well undergo it, ſince he himſelf helps us to bear it. The frequent experience of every Child of God doth abundantly confirm this: Did you never begin a Duty with your Hearts liſtleſs and dead, with Affections cold and flat, with Thoughts very wandring and diſtracting, that at the very entrance of it you concluded you ſhould never make good Work of it, you ſhould never bring the Duty to a good Iſſue? And yet have you not in the midſt of theſe your Diſtempers found a mighty aſſiſtance and influence ſhining down from Heaven into your Hearts, filling them with holy and divine Affections, tranſporting them beyond all that deadneſs that did oppreſs them, enlarging them with ſweet and heavenly Enlargements, ſo that no Duties were ended p. 160with more Comfort and Revivings than thoſe that were begun with ſuch dead Hearts and cold Affections? Have you not often found it ſo? And what is this but a ſenſible feeling of Gods working in you, that in the ſame performance you ſee your own weakneſs when you are left to your ſelves, and you ſee the Power of Gods Aſſiſtance when he comes in to help you, and there is no Duty but this divine Aſſiſtance may be hoped for and expected by you to enable you in the performance of it? Are you to do?Iſa. 43.2.Isa 43:2 God works in you the Will and the Deed. Job 5.19.Job 5:19Are you to ſuffer? When you paſs through the Fire and through the Water he will be with you; he will deliver you in ſix Troubles, and in ſeven there ſhall no Evil touch you. Are you to pray? His Spirit maketh Interceſſion for us. Rom. 3.26.Rom 3:26God doth not as the Scribes and Phariſees did, lay heavy Burthens upon others and not touch them with the leaſt of his Fingers, no, he is pleaſed to become a Co-worker with you, he begins, he carries on, and he alſo perfects whatever concerns your Duty here and your Happineſs hereafter; and is not this a mighty Encouragement to Obedience? Will you any longer delay ſince God affords you p. 161ſuch Aſſiſtance as this? Why do you not preſently attempt this Work? But you will ſay, how ſhall I know that God will aſſist me? Why put it to the Trial. Was it ever known that God ever failed any that reſolutely ventured? Diſpute not concurrence, but believe, and by looking for it and depending upon it, you ingage God to help you. It was the conſideration of the all-ſufficient Aſſiſtance of God that made one of the Ancients cry out, Da Domine quod jubes, & jube quod vis: Give, Lord, what thou commandeſt, and then command what thou wilt.

Sixthly,6. God looks at Sincerity more than Perfection. Conſider for your Incouragement, it is not ſo much the abſolute and legal perfection of the Work, as the perfection of the Worker; that is, the perfection of the Heart that is looked at and rewarded by God: And is not this a great Incouragement? There is a twofold perfection; the perfection of the Work, and the perfection of the Workman: The perfection of the Work is when the Work doth ſo exactly and ſtrictly anſwer the holy Law of God, that there is no irregularity in it. The perfection of the Workman is nothing but p. 162inward Sincerity, the uprightneſs of the Heart towards God, which may be where there are many Imperfections and Defects intermingled. If God ſhould accept and reward no Work but what is abſolutely perfect in reſpect of the Law, this would be ſuch a ſadning Diſcouragement that it would take off the Wheels of all Endeavours, for all our Obedience falls far ſhort of legal perfection in this Life. We our ſelves are conſcious of many failings and imperfections in our beſt Services, and God knows far more; and ſince we can do nothing without Infirmities, who would venture to do any thing upon the account of thoſe Infirmities, leſt God ſhould caſt back all again as Dung into our Faces? No, but we do not ſtand upon ſuch Terms as theſe are with our God, it is not ſo much what our Works are, as what our Heart is that God looks at and will reward: Yet know alſo, leſt any ſhould too ſoon lay hold on this; if our Hearts are perfect and ſincere, we ſhall endeavour to the utmoſt of our Power that our Works may be perfect according to the ſtrictneſs of the Law. I ſpeak not this therefore to incourage ignorant ſottiſh p. 163Sinners, that though they live in a conſtant courſe of Sin and neglect of Duty, yet ſooth up themſelves with this, God knows their Hearts are good, ſincere and upright. Let me cut off the fooliſh Hopes of theſe Men in a Word: It is impoſſible the Heart ſhould be ſincere where there is the allowance and liking of any one ſin in the Life. But I ſpeak what I have ſaid to thoſe who upon the ſight and ſenſe of their many Failings, of the deadneſs and untowardneſs of their Hearts, of their averſeneſs and indiſpoſition, of their wandrings and formality in the performance of what is holy and good, upon the ſenſe of theſe things are ready to be dejected and diſcouraged, and to give over doing of any thing, becauſe they can do nothing well: Let ſuch know, though their Works have not this legal Perfection, yet if they do proceed from a ſincere upright perfect Heart, they ſhall be accepted and rewarded by God. Hezekiah had his Failings, and the Prophet ſharply reproves him for his Pride, &c. making a glorious and boaſting Oſtentation of his Treaſure to the King of Babylon, yet he prays and appeals to God, Remember, O Lord, how I have p. 164walked before thee in Truth and with a perfect Heart. Iſa. 38.3.Isa 38:3There may therefore be a perfect Heart, where there are imperfect Works; and if you can make this Plea, let me tell you the perfection of your Hearts will ſwallow up the imperfections of your Works, that they ſhall never come up in remembrance againſt you before God.

7. Succeſs in working for Salvation is certain.Seventhly and Laſtly, Conſider for your Incouragement though your Work be great, yet the ſucceſs of it is certain. The greateſt check to Induſtry is fear of Diſappointment, from which you have no ſecurity while you labour for any thing beſides your own Salvation. All Worldly Affairs are moved by ſuch inviſible Wyers and turned upon ſuch ſmall Pins, that if the Finger of Providence diſplace but one of them, the whole Fabrick of our Deſign is thereby diſordered and our Hopes defeated; and God ſometimes delights to fruſtrate Mens Attempts about Worldly Concernments.Hab. 2 13.Hab 2:13 It is not of the Lord of Hoſts, ſays the Prophet, that the People labour in the Fire, and that the People weary themſelves for very vanity. To labour in the Fire ſignifies two Things; p. 165Firſt, Great Pains. Secondly, Great Diſappointment. They work in the midſt of ſcorching Flames, and what they do produce with ſo much Anguiſh, they enjoy it not but it conſumes betwixt their Fingers. When Men have weaved a curious Web of earthly Contrivances, and think to wrap up themſelves therein and to keep them warm, God breaths ſecret Flames into it that ſinge it, that it can no more hold together than ſo much Tinder. And wherefore doth God blaſt Mens Endeavours, but that ſeeing the vanity of all their Labour under the Sun, how wavering, how uncertain, and how unſucceſsful Things are, how Means run one way, and the End another, they might hereby be induced to turn their Labours into another Channel, and to work for their Souls and for eternal Happineſs and Salvation, that are as far above the reach of Diſappointment, as they are far above the rate of earthly Concernments. Mine Elect, ſays God,Iſa. 52.22.Isa 52:22 ſhall long enjoy the Work of their Hands, they ſhall not labour in vain. And this is the great Argument urged by the Apoſtle upon the Corinthians, Be ſtedfast, 2 Cor. 15.58.unmoveable, always abounding in the Work p. 166of the Lord; and why ſo induſtrious and conſtant? knowing this, ſays he, that your Labour is not in vain in the Lord. Two Things there are that make a Labour to be in vain.

First, When it doth not accompliſh its End.

Secondly, When that End it doth accompliſh is not worth the Coſt and Pains. Now in neither of theſe reſpects is your Labour in vain. For,

First, It ſhall not fail to accompliſh the end to which it is ordained, and that is eternal Salvation. Three Things there are that make Men come ſhort in the accompliſhment of an End propounded.

Firſt, When Men propound to themſelves Ends that are in themſelves ſimply impoſſible.

Secondly, When though the End be poſſible, yet the Means that are uſed are unfit and improbable.

p. 167Thirdly, When though the Means are rightly ſuited to the attainment of the end, yet we do not perſevere in the uſe of them. Now none of theſe ways ſhall a laborious Chriſtian fail of his end. For,

Firſt, The End Chriſtians work for is not impoſſible.The End that you work for is not in it ſelf ſimply impoſſible. Should you propound to your ſelves to become Angels; ſhould you ſtrive to ſublimate your ſelves into ſpiritual Eſſences, your attempts herein were all but vain, becauſe it is impoſſible you ſhould ever be refined into Angels. But if your end be to be like Angels, to be equal to Angels, this is poſſible and may be attained. When they ariſe from the dead, Mark 12.25.Mark 12:25they are as the Angels that are in Heaven, which another Evangeliſt renders,Luke 20.36.Luke 20:36 they are equal to the Angels. If in this Life you propoſe to your ſelves a ſtate of perfection and freedom both from Sin and Sorrow, a ſtate of conſummate Bliſs and Happineſs, this End is impoſſible. But if you make it your End to enjoy ſuch a ſtate as this is hereafter, this is attainable and Labour may atchieve it; yea, aim at what degree of Glory you pleaſe, p. 168next below God and Chriſt, be it as high as Cherubims and Seraphims, I cannot ſay you think of an impoſſibility; your Labour may raiſe you to ſuch a pitch and advance you to ſuch Glory, as ſhall dazle the Sun in its brightneſs. It is true, there was once a time when Salvation might well be reckoned among thoſe Things that were impoſſible; and that was in that ſad interval between the Fall and the Promiſe of Chriſt, when all Mankind lay in the ſhadow and in the valley of Death; under the Breach and yet under the Bond of the Covenant of Works when it had indeed been in vain ſo much as once to have thought of Happineſs, or to have laboured for it: But ſince Chriſt's undertaking, We who were once without Hope, have now obtained good Hope through Grace; the Partition-Wall that then we could neither climb over nor break through, is now taken away; the Gate of Heaven is now ſet open, and with ſtriving we may enter, for our Saviour Jeſus Chriſt hath aboliſhed Death, and brought Life and Immortality to Light through the Goſpel. And therefore though it may ſeem an impoſſibility to dejected and deſpairing Souls that p. 169ever ſuch vile Wretches ſhould receive ſo great a Dignity, that thoſe who are ſunk ſo low in Miſery, ſhould ever be raiſed to Happineſs; that thoſe who are ſo loaden with Sin and Iniquity ſhould ever feel the weight of Mercy and beaten Glory; that thoſe whoſe beſt Works deſerve the loweſt Hell, ſhould, though not for, yet upon the performance of thoſe Works obtain the higheſt Heavens: Though this may ſeem to be an impoſſibility, yet believe it, while you think of any Glory lower than the Glory of the Godhead, you think of nothing above a poſſibility and the reach of Induſtry. There are none of you excluded from a poſſibility of being ſaved; the Covenant of Grace runs in moſt large and comprehenſive Terms, Who ever believeth ſhall obtain eternal Life. The Death of Chriſt and his Blood is a moſt ſovereign Medicine, applicable not only to all Maladies, but to all Men, if they will believe: Tho' it is true none ſhall be ſaved but the Elect, yet is it true alſo that a poſſibility of Salvation extends farther than Election. Election gives the infallibility of Salvation, as Reprobation doth the infallibility of Damnation; but yet as p. 170there is a poſſibility for thoſe that ſhall infallibly be ſaved, to periſh if they do not believe; ſo is it poſſible for thoſe that ſhall infallibly periſh, to be ſaved if they will believe. The poſſibility of Salvation therefore ſtands not upon Election, but upon two other Grounds.

1Firſt, The meritorious and all-ſufficient procurement of Chriſt, whereby he hath procured Salvation for all the World, and for all in the World, upon condition of their Faith, for that muſt ſtill be taken in; for were it not ſo, how could we preach Remiſſion of Sins in his Name to every Creature, were not his Death applicable to all? Then though ſome ſhould believe, yet for want of a Sacrifice offered up, and a Price paid down for them, they ſhould not be ſaved, though they ſhould believe. How then is it that we ſeriouſly call all Men to repent and believe, that their Sins may be pardon'd and their Souls ſaved? Certainly unleſs the death of Chriſt hath procured Salvation for all Men upon condition of Faith and Repentance, ſuch Calls would be falſe in us, and vain to them; for ſo we ſhould promiſe Salvation upon believing, to p. 171thoſe to whom though they ſhould believe, Salvation ſhould be denied, becauſe they want a Covenant made with them, and a Surety to undertake for them: Therefore, I ſay, Chriſt's procurement is general ſo far, that whoever believes ſhall receive the Benefit of his Death.

Secondly, As the Death of Chriſt is 2applicable to all for Salvation if they believe, ſo Faith that alone applies this Death is attainable by you all if you be not wanting to your ſelves; you are none of you under an impoſſibility of believing, and therefore not under an impoſſibility of Salvation. Though it be certain that ſome ſhall infallibly perſevere in Infidelity, yet there is none that hears the ſound of the Goſpel, and the outward Call of God in his Word, but may believe and obey if they be not wanting to themſelves: Neither is this Doctrin Arminianiſm, nor is it prejudicial to the efficacious Grace of God, whereby the Will is powerfully ſwayed to Faith and Obedience; for the converting Grace of God is not given to make Men capable to believe and to be converted, but it is given to make them p. 172actually believing and actually converting. The moſt wicked Man that is, without the converting Grace of God, is capable to be converted even in his ſtate of Unregeneracy, and converting Grace gives not any new Power to inable us to be converted, but it gives us an actual Converſion. Some ſhall never believe, and why? not becauſe they are under an impoſſibility, but becauſe they will not believe; it is not becauſe they cannot, but becauſe they will not, unleſs we would ſo gratifie their Sloth as to call their obſtinacy an impoſſibility: It is true they are obſtinate, and that obſtinacy can never be cured without efficacious Grace, but yet that obſtinacy is not properly called an impoſſibility.

Well, ſince Salvation is a thing poſſible, why do you not labour for it that your Souls may be eternally happy? Chriſt hath the Key of David, and he opens and none ſhuts; and he hath opened the everlaſting Gate to you all, and bids you all enter and take Poſſeſſion; there ſtand no grim Guards to keep out you, or you; you cannot complain that you are excluded by a forcible Decree, p. 173no you ſhut the Doors upon your ſelves, and refuſe to enter. And this is the firſt Reaſon why Salvation is not Labour in vain, becauſe the end is poſſible to be attained.

Secondly, There are alſo right means made known to you for the obtaining of this End. Jacob in his Dream ſaw a Ladder reaching from Earth to Heaven. Certainly there is a Jacob's Ladder reaching up from Earth to Heaven that is more than a Dream; every Round in it is either a Grace or a Duty; it is not hid from you what Grace you muſt act, what Duties you muſt perform, that you may obtain Happineſs; theſe are direct and proper means to it, nay, not only means to it, but the initials and beginnings of it. The glimering Light of Nature could diſcover that there was a future Happineſs, but it could not diſcover to us the right means thither, it could not direct us to believe in a crucified Saviour, and therefore to write by this dim Light of Nature had been Labour in vain: But now we know the way of Salvation is by Repentance towards God, and Faith towards our Lord Jeſus Chriſt; now we know that p. 174Holineſs and Obedience do as certainly lead to Heaven, as Sin and Diſobedience drag down to Hell; and therefore while we continue believing and working, is there any fear? Nay, is there any poſſibility of diſappointment in our great End? It is as impoſſible that Faith and Obedience ſhould not lead unto Glory, as it is that Faith ſhould, or Obedience not continue in Glory: And therefore, O Soul, be confident of ſucceſs. Haſt thou any good Evidences that thy Graces are genuine and true, though but weak; that thy Duties are ſincere, though but imperfect; and that thou doeſt work the Works of God with a ſteady Heart, though with a trembling Hand? Give this Aſſurance one lift higher, and as thou art already aſſured of the Truth of thy Grace, and of the Sincerity of thy Obedience, ſo henceforth be as much aſſured of thy future Glory, as if it were no longer future, but now actually in thy preſent Poſſeſſion; thy dawning ſhall break forth into a moſt perfect Day; the Womb of thy Morning Twilight ſhall be delivered of a Noon-tide Brightneſs; thy Spark ſhall become a Sun; thy Seed of Grace ſhall ſprout till it be fit for p. 175tranſplantation into Paradiſe, and there ſhall flower into Glory.

Object. But may a poor Soul ſay, Though the means that I now uſe for the obtaining of Salvation be right to effect it, if ſtill perſiſted in; yet I fear leſt the many Corruptions, Temptations and Hardſhips that I meet with may turn me off from following my Work, defeat me of my End, and make all I have done as ſo much Labour in vain, and therefore I could have this confidence and aſſurance that you ſpeak of, did I not fear this, that I ſhould deſiſt in my Work.

Would you have good ſecurity 3againſt this? Well then in the Third place, the laborious Chriſtian as he uſeth right means, ſo he ſhall continue and perſevere in the uſe of them till he hath wrought out his own Salvation by them; and therefore he ſhall certainly accompliſh his End, and his Labour ſhall not be in vain. It is true if you deſiſt from working, all that you have hitherto done will be in vain, your Faith in vain, your Tears in vain, your Prayers in vain, all in vain: And therefore this ſhould cauſe you to work with p. 176Fear and Trembling, leſt the Wiles of Satan and the deceitfulneſs of your own Hearts, ſhould intice you from your Work, and cheat you of your Reward. Let us therefore fear (ſays the Apoſtle) leſt a Promiſe being made us of entring into his Rest, any of us ſhould fall ſhort. Yet as this may cauſe holy Fear, ſo it may be matter of ſpiritual Joy and Rejoycing, that notwithſtanding the deadneſs of our Hearts, the ſlackneſs of our Hands, the many Avocations from without, the many Interruptions from within, yet none of us ſhall forſake our Work till we have brought it to Perfection; our Obedience ſhall be crowned with Perſeverance, and our Perſeverance with Glory and Immortality. See for this that of the Apoſtle, We are confident of this thing, Phil. 1.6.Phil 1:6that he that hath begun a good Work in you, will perform it till the day of Jeſus Chriſt. Let therefore the Mouth of Calumny be for ever ſtopt, that accuſeth this comfortable Doctrin of the Saints Perſeverance through Grace unto Glory, that accuſeth of patronizing Sloth and Idleneſs. Some do faſten this Viper upon it; let Chriſtians live as they liſt, though careleſs of good Works, yea, though continually imployed p. 177in evil Works, yet being Chriſtians they need not fear that they ſhall fall ſhort of Glory. But though we do affirm that every true Chriſtian ſhall certainly inherit Heaven and Glory, yet we ſhake off this pernicious confidence, for he is no true Chriſtian who is not zealous and careful of good Works, whoſe knowledge of his own Eſtate doth not provoke him to walk worthy of that Vocation wherewith he is called, whoſe hope of Heaven doth not inable him to purify himſelf, and to perfect Holineſs in the fear of God. What a contradiction is it to ſay, we patronize ſinful Sloth in Men, when we tell them if they are true Chriſtians that they ſhall continue working? Is it Sloth to continue working? Or do we incourage Men to be idle, by aſſuring them if they are Chriſtians they muſt and ſhall work? Yet this is the natural ſtrain and tendency of our Doctrin. What greater Incouragement can you have to Obedience than this? If you will work you ſhall not fail of your End, becauſe the End it ſelf is poſſible, becauſe the Means to it are direct and certain, and becauſe if you once begin to work, you ſhall moſt aſſuredly perſevere p. 178till you have attained that End, even the Salvation of your own Souls. And this is one Reaſon why your Labour ſhall not be in vain.

2Secondly, Your Labour ſhall not be in vain, becauſe this End ſhall fully anſwer, yea, infinitely exceed all that Coſt and Pains you are at in procuring it. It is not ſo in the Things of this World. As to this that of the Pſalmiſt holds true,Pſal. 39.6.Ps 39:6 Surely every Man walketh in a vain Shew, ſurely they are diſquieted in vain. Though they do attain their End, and that becauſe that very End that they graſp is it ſelf but Vanity. But can any Man account Heaven and Happineſs a vain Thing? Is it not infinitely worth all, yea, more than all that thou canſt do or ſuffer for it? Certainly when you come to enjoy it, you will not think it a hard Bargain that it ſtood you in ſo many Duties and Difficulties before you came to the poſſeſſion of it: No, if there could be any Sorrow in that ſtate of perfect Joy, it would be, not that we have done ſo much, but that we have done no more; not that we have gone through ſo much Anguiſh in Repentance, or that we have ſuſtained ſuch p. 179great Conflicts in Self-denial and Mortification, but that we waded no deeper in our own Tears, and deeper in the Blood of our own Luſts; that we have not more vexed and croſſed our carnal ſelf, and taken more Pains in the ways of God; could there be any Sorrow in Heaven this would be the cauſe of it: But certainly a great part of our Joy there will be to reflect back upon thoſe Duties and Works of Obedience, through which, though with much ſtrugling and ſtriving, we have attained unto that moſt bleſſed State. And this is the laſt Argument or Motive that I ſhall inſiſt upon; Work, for your Labour ſhall not be in vain, you ſhall certainly accompliſh your End, and this End ſhall abundantly recompence you for all your Labour and Pains.

Well then to conclude this Head, you have at large ſeen what can be pleaded on the behalf of Obedience; What is it now that you can Object againſt theſe Things? Are they not true? Are they not cogent? Your Conſciences I know tell you that they are ſo; why then do they not prevail with p. 180you? Why ſit you ſtill holding your Arms in your Boſoms? Sirs, I have not ſpoken to you Fables or Myſteries that cannot be underſtood, but the Truth in all plaineſs; and if you will not lay it to Heart, believe it there is a Day a coming, when you ſhall too late know that once you had a proffer of Salvation, and you might have been happy for working for it: But, alas! this is the deſperate Folly of Men, they do not prize Salvation while it is attainable, they never account their Souls precious till they are loſt, yea, and loſt beyond all hope of recovery. I cannot tell how theſe many and weighty Arguments that have been propounded may work with you, God and your own Conſciences know; but this I can tell, the Devil can never bring ſuch ſtrong Reaſons why you ſhould deſtroy and damn your ſelves, as have now been laid before you why you ſhould work out your own Salvation: And if they do not prevail with you, truly there is nothing that you can plead for your ſelves: You cannot plead that you could not do theſe Things, that Objection hath been anſwered; you cannot plead that there would no Profit ariſe to you p. 181if you did them, for the Reward hath been abundantly diſcovered to you; if you plead any thing it muſt be becauſe you will not do them, and that is the thing that will condemn you: Therefore if theſe Things do not prevail with you, if you ſtill continue obſtinate, and inſtead of working the Works of God, you work the Works of your Father the Devil; God acquits himſelf, your Blood lies not upon him, you have been fairly warned and told of it, but your own Deſtruction ſhall juſtly lie upon your own Heads.

And thus having done with the Arguments to preſs you to this Duty of working out your own Salvation with Fear and Trembling; I come now to Anſwer ſome Objections. And,

Object. 1 Firſt, It may poſſibly enter into the Heart of ſome deſperate Sinner or other to ſay, Theſe indeed are ſtrong Arguments that have been propounded for the inforceing this Duty of working out our Salvation upon thoſe that expect Salvation; but for my part I pretend not ſo high, let me but now enjoy the Sins that I ſerve, and the Pleaſures that I purſue, and for the p. 182ſtate of my Soul hereafter, I ſhall commend it to the Mercy of God; had I true Grace, I might be perſuaded to attempt this hard Work with hopes of ſome good ſucceſs; but I own my ſelf to be a Sinner, and you tell me I cannot change my own Heart, and without this change no Salvation can be expected; why then ſhould I diſquiet my ſelf in vain, by labouring for that which I cannot accompliſh? If I muſt periſh, I will periſh with as much Eaſe and Pleaſure as I may; if I muſt go to Hell, I may be as ſoon carried down thither in a Flood of Tears, as with a Flood of Sins; if God hath ſentenced me to Hell hereafter, why ſhould I ſentence my ſelf to a Hell here? And therefore if Salvation and Happineſs be ſuch Points, I will give them over and embrace more eaſie and obvious Pleaſures.

I know there is no pious Heart but ſhivereth with Horror at ſuch Language as this is, though it be but preſented to them; and may, and do, think it rather the Speech of Devils than Men that are in a way of Salvation. It is true it is the Speech of Devils, but it is the Speech of Devils in Mens Hearts. But what now? Shall we p. 183leave theſe Men to ſuch deſperate Reſolutions as theſe are? Shall we ſuffer them thus to go down flaming to Hell? Certainly Religion hath reaſon enough in it to convince ſuch as theſe, if they will but ſhew themſelves to be rational Men. For,

Anſw. Conſider, thou who hadſt rather periſh than make thy Life a Trouble to thee by Obedience, God under thy Diſobedience may make thy Life a Trouble, yea, a Hell to thee by his Terrors. Thou thinkeſt the filthy Garments of thy Sin and Pollution ſit more eaſie and looſe about thee, than the cloſe Garments of Holineſs and Obedience will do; nay, but God can wrap and roll theſe filthy Garments of thine in Brimſtone, and ſet them on Fire about thine Ears. Many Mens Conſciences indeed are like Iron that hath lain for ſome time out of the Fire, that you would not ſuſpect to be hot till you let ſome Water fall upon it, and then it appears to be ſo by its noiſe and hiſſing: So truly their Conſciences ſeem cold and dead and ſuch as you might handle at your pleaſure; but when once God lets fall ſome Drops of p. 184his Wrath upon their Conſciences, then they hiſs and boil, and fill the Soul with Smoak and Smother. A hard Heart is no ſecurity from a troubled Conſcience. It is with the Hearts and Conſciences of wicked Men, as it is with a Sore in the Body, which it may be is the hardeſt part in the Body and yet the ſoreſt alſo, the red Fleſh about the Sore is hard and yet full of Pain and Anguiſh: So is it many times with the Hearts and Conſciences of wicked Men, which though they are exceeding hard, yet are full of Pain and Anguiſh. We read of Heman, Pſal. 88.3.Ps 88:3That whilſt he ſuffered the Terrors of God he was diſtracted. And David tells us,Pſal. 116.3Ps 116:3 The Sorrows of Death compaſs'd me about, and the Pains of Hell got hold of me. And if the Wrath of the Almighty be thus ſore and terrible upon theſe holy Men, whoſe Hearts were ſound towards God; how fretting and gauling will it be upon the ulcerated Conſciences of Sinners? No Man hath his preſent Contentment and Delight in his own Power, no more than he hath his own Conſcience in his own Power, which will ſpeak, yea, and ſpeak terrible Things too, when the Sinner hath done all he can to ſtifle p. 185it; nay, let every Sinner ſpeak, How is it with you after the madneſs and rage of your Sin is over? Are you not then haunted with direful Thoughts of Horror and Amazement, that are as it were gnawing and devouring your Hearts? And are theſe they who are content to buy Eaſe and Quietneſs at ſo dear a rate, as the loſs of their precious and immortal Souls, and to be eternally tormented hereafter, beſides their preſent Pain and Anguiſh after the committing of Sin now, which if they feel not always yet frequently they do? But if God ſhould give them up to ſuch hardneſs of Heart as to become altogether inſenſible and ſtupid while they continue in this World, yet what will this avail them? Will they not purchaſe their Eaſe and Pleaſure very dearly, to loſe their Souls for ever hereafter, and to ſuffer the Pains of Hell eternally? The Devil hath put a horrid Cheat upon theſe Men; for they do not change their Troubles and Sorrows, but only the time of them, and for a little fanſied ſenſual Eaſe and Pleaſure in this World, which it may be they may enjoy and it may be not; for poſſibly God may be ſo provoked by them, p. 186that he may ſuddenly cut them off in their Sins; but if not, it is but for a very little time that the Pleaſures of their Sins and Luſts will laſt, and then an Eternity of Pain and Torment ſhall be their Portion. Sinners, be not therefore deceived; ſuffer not the Devil to abuſe you, and to impoſe his Drudgery upon you, under the pretence of Eaſe and Quietneſs: If therefore it be only preſent Contentment and Satisfaction that you ſeek, if you think that you ſhall periſh, but yet you would periſh the eaſieſt way; that is not, believe it, that is not by giving up of your ſelves to a way and courſe of Sin, but in a way of Duty and laborious Working; in that only can you find preſent Contentment, and in that poſſibly you may find eternal Happineſs.

Object. But may ſome ſay, The Works of God would be more pleaſing to us, if we could but work them. But firſt we have no working Principle, we are in a ſtate of Nature and without Grace, ſo that we cannot work. And, Secondly, we cannot implant this Grace in our ſelves.

p. 187Anſw. To this I Anſwer, Though you neither have Grace, nor can work Grace in your ſelves, yet you can do much, yea, very much in order to Salvation by the meer Strength of Nature, and the liberty of your own Will: This is a Conſideration that needs to be frequently preſſed upon the Conſciences of wicked Men, they often hear unto what a ſtate of Weakneſs Sin hath reduced them, and that without Grace they can do nothing that is pleaſing unto God, or advantagious to themſelves; and by this they are put out of conceit of ſetting upon the Work of God, and leave the Salvation of their Souls at all adventures. Conſider therefore,What Sinners may do towards their own Salvation. Sinners, how much you may do towards your own Salvation from your own Nature and Free-will. And here,

Firſt,1. They may attain to the higheſt degree of preparation wrought in the Heart before Grace. The vileſt Sinner even by the power of Nature and his own Free-will, may attain to the higheſt degree and pitch of preparation that is uſually wrought in the Heart antecedently or before true Grace. Such are legal Conviction and Contrition, a ſad ſight of Sin, and a deep ſorrow for it, together with ſtrong Reſolutions p. 186duplicate page p. 187duplicate page p. 188and Purpoſes againſt it, with ſtrong Deſires after Grace and Holineſs, and the like: And the Reaſon of this is becauſe all theſe Things are ſhort of Grace; and whatever is ſhort of true Grace falls within the compaſs of Nature and Free-will, which is common unto all Men; which though it be indeed wounded and maimed, yet may make ſhift to go ſo far as this comes to. True Grace now is only the Creation of the Power of God, and not the Production of Nature or Free-will: Wherefore after all this preparation is wrought, a Sinner can no more work Grace in himſelf than he could before, yet is he now nearer to Grace, and in a greater probability of it than he was before; and there is none but may go thus far, if they will but improve that Power and Ability that they have.

2. No Duty in Religion but the Power of Nature may carry a Man out to.Secondly, There is no Duty in Religion but the Power of Nature may carry a Man out to the external performance thereof, and that with Affection and Enlargement alſo. Ahab humbles himſelf. Herod heard John Baptiſt gladly. And ſo Sinners can Pray, Hear, Read, Meditate and Diſcourſe of the Things of p. 189God; others have done ſo formerly, and therefore they may and can do ſo now. Indeed heretofore there were peculiar Gifts beſtowed upon wicked Perſons immediately from God,Numb. 24.17.Num 24:17 as Balaam was made to propheſie of Chriſt, and the like: But theſe are now ceaſed, and all unregenerate Perſons now, have the ſame Power and Faculties in them one as well as another, and may be able to do one as much as another in the performance of ſpiritual Duties if they themſelves will.

Thirdly,3. The Power of Nature will keep a Man from ſcandalous Sins. There is no wicked Man whatever but may, by the meer Power of Nature, reſtrain himſelf from the commiſſion of Sin: I ſpeak not of Sins collectively taken, for no Man can ſo ſay his Heart or Life is clean and pure; but he may keep out of notorious and ſcandalous Sins. There is no Sinner that hath given himſelf up to his Luſts, but may if he will for the future live inoffenſively, that neither the World nor his own Conſcience may have much to accuſe him of beſides common Infirmities: Mark the Reaſon of this; becauſe wicked Men commonly make choice of Sin, this Sin they will live in, and that Sin they will p. 190not live in: The Drunkard is not Covetous, and the Covetous Man is not a Drunkard, and ſo I may ſay of other Sins. Now it is from the Power of Nature that wicked Men refrain from the commiſſion of any one Sin, and not from the Power of Grace: And therefore if one Sinner hath Power to keep from this Sin, and another Sinner hath Power to keep from the commiſſion of another, and a third from a third Sin, then every Sinner may, by the Power of Nature, keep from all thoſe Sins that any of thoſe Sinners do keep themſelves from, becauſe there is the ſame Power in each Sinner to lay the ſame reſtraint upon this or that Sin, that others keep from.

4. Sinners may continue conſtantly in the performance of Duty.Fourthly, There is no Man, how great a Sinner ſoever, but if he will he may with conſtancy, yea, to the end and period of his Life, continue thus in the performance of Duties, and in the avoiding of Sins by the Power of Nature only: For if it be poſſible that Men ſhould do it at any time, then it is poſſible for them to do it continually: No more Power is required to inable them this Day, than was required the Day paſt; nor no more p. 191Power is required for the Day to come, than was for this Day now preſent; therefore having Strength to avoid them one time, they might alſo avoid them another time, yea, and continually perſevere in ſo doing, if they would keep a daily conſtant Watch againſt them.

Fifthly,5. Through Perſeverance Sinners may attain to habitualneſs and facility in Duty. There is no Man but through this perſeverance and continuance may attain to Habitualneſs, and thereby to a facility and eaſineſs in performance of Duties, and in avoiding of Sins. When Men are accuſtomed to a road and round of Duties, it is a trouble to them to omit them: So if Men did but ſet themſelves to their utmoſt to perform Duties in a more hearty and cordial manner, thoſe Duties would become eaſy to them; and if Men would but ingage themſelves perſeveringly to oppoſe their Corruptions, this would bring them to that paſs, that it would be their Delight to keep from Sin and to perform Duty; and all this the Power of Nature would bring them to.

Now Sinners, you ſee what a large Tenor you have; you are not ſtaked down faſt that you can do nothing; no, p. 192it is much, yea, very much that you may do in order to your Salvation.

But here ſome may poſſibly ſay, We hope that theſe Words are not true; for they would not be able to do ſo much as all this comes to, becauſe they are willing to do nothing at all: But let ſuch know, that that which will condemn them at the laſt Day, will be, that they have not done what they might have done, in performing of Duties and in oppoſing of Sins, and therefore they wilfully fall ſhort of Happineſs and Salvation.

Object. But may ſome ſay, If we ſhould put forth to our utmoſt the Power of Nature, what would that avail us? We cannot thereby work Grace in our ſelves, and without Grace no Salvation is to be had.

Anſw. To this I Anſwer; Conſider you do not know but, whilſt you are thus doing what you can, God may come in and by his Grace inable you to do what you cannot do: God is not wont to be wanting in this particular unto any; He is found of thoſe that ſeek him not; and p. 193much more will he be found of thoſe that ſeek him and enquire after him, though it be but by the weak Endeavours of Nature.

Object. But may ſome ſay, Hath God obliged himſelf to convert and ſave thoſe that do to the utmoſt what Nature inables them to do in deſiring Salvation and in ſeeking to obtain it?

Anſw. To this I Anſwer; God hath not bound himſelf, but uſually he doth ſo; God is neither bound to give Grace upon the Endeavours of Nature, neither is he wont to deny it. Can you ſay that ever you knew or heard of any careful, conſcientious, induſtrious Soul, that diligently and conſcientiouſly exerciſed it ſelf in performing of Duties and in avoiding of Sins, that was not at laſt truly converted and eternally ſaved; and why then ſhould you doubt or think that you ſhall be the firſt? Caſt your ſelf therefore upon God, truſting to his rich and free Grace, doing the utmoſt of your Endeavours.

However, ſuppoſe the worſt, that thou art never converted nor ſaved, which Suppoſition is very dreadful and p. 194terrible; and if thou art careful and conſcientious to improve thy Abilities to the utmoſt, it is altogether improbable; but ſuppoſe the worſt:

1First, Thou liveſt here then more according to the Rule of Nature and Reaſon than others do; for when others wallow in Sin, thou ſheweſt thy ſelf to be more like a rational Man, thou art ſenſible thou haſt a Soul of more Worth than to be loſt for want of Care and Diligence. And then,

2Secondly, Thy Pains and Puniſhments hereafter ſhall be greatly mitigated. Poſſibly thou mayeſt ſlight this, becauſe at beſt it is Damnation; yea, but conſider there are ſeveral degrees of Torments in Hell: Now thy Workings and Endeavours may free thee from many degrees of Torment, and therefore they free thee from many Hells; and is not this worth thy Labour? Nay, and not only ſo, but it is very probable you may altogether eſcape thoſe Torments, if you be conſcientious in doing your utmoſt Endeavours.

p. 195And now, methinks, every one that hath but Reaſon to judge, and a Soul to ſave, muſt needs ſee ſo much ſtrength and force in the Arguments that have been propounded, that the next Queſtion ſhould be,John 6.26.John 6:26 What must we do to work the Works of God? In every Trade and Profeſſion there is ſome kind of Myſtery, that gives to them that have attained to it, a quicker diſpatch in their Buſineſs than other Men have. And ſo is it in the Work and Profeſſion of a Chriſtian, there is an Art and Myſtery, that he that is Maſter of ſhall make good diſpatch in his great Work, and poſſibly we may have ſome inſight into it by theſe following Directions.

Firſt,Direct. 1. If you would work out your own Salvation, then digest and diſpoſe your Work into a right Order and Method. Immethodicalneſs breeds Confuſion, and makes that a Tumult and a heap of Buſineſs, that would otherwiſe become a Trade in Chriſtianity; one attainment makes way for and opens into another; and to attempt any thing in Chriſtianity by Leaps and Jumps as it were, is fruitleſs, unprofitable and vain. No wiſe Man will try to mount up the p. 196higheſt Round of a Ladder at the firſt ſtep. But yet many ſuch prepoſterous Endeavours there are found among Men in the working out of their Salvation. In reſpect of Doctrinals St. Paul tells us, ſome built Hay and Stubble upon a Foundation of Gold, 1 Cor. 8. But in reſpect of Practicals, it is frequent that many Men endeavour to build Gold upon a Foundation of Hay and Stubble: Theſe Mens Buildings will ſoon totter, fall and come to nothing but Ruin, Shame and Diſappointment. Now the right diſpoſing of your great Work lies thus. Firſt, You are to work from Nature for Grace, and then from Grace unto the holy and ſpiritual performance of Duty, by which Grace is much confirmed and ſtrengthned; and ſo continuing in Duty to arrive at Aſſurance; and from this the next ſtep is Salvation. From Nature to Grace, and from Grace to Duty. See this Method laid down by the Apoſtle, Let us, Heb. 12.28.Heb 12:28ſays he, have Grace whereby we may ſerve God acceptably, with Reverence and godly fear. This is the Ladder of Heaven, whoſe bottom Step is below Grace in Nature, and whoſe utmoſt Step is above it in abſolute Perfection p. 197and Glory. Firſt, there muſt be Grace before any Duty can be performed acceptably unto God. But now moſt Men pervert and diſturb this Method; and the ordinary way of Diſturbance is this, they are frequent in Duties, but they perform them not either for Grace, or from Grace; neither that they may attain Grace by them, nor that they may exerciſe Grace in them: And yet, notwithſtanding, theſe Men think and hope to work out Salvation by ſuch Duties as theſe are, making a Leap from Duties to Salvation, neglecting to obtain that Grace that can make their Duties acceptable and ſaving; and hence it is that they make no quicker diſpatch and riddance in their great Work. Now ſuch Attempts as theſe are,

Firſt, Diſcouraging and diſheartning. 1And,

Secondly, They are vain and fruitleſs.

Firſt, They are very diſcouraging. 1Duties never flow freely from the Soul where Grace is not like a continual Fountain to ſupply it. Job ſpeaking of p. 198the Hypocrite, Job 27.10.Job 27:10asks this Queſtion, Will he delight himſelf in God? will he always call upon him? No, he will not. It is not poſſible that he ſhould do ſo, tho' for a time he may drive at a high rate, praying both with Fervency and Affection, yet will he ſoon decay and faint, becauſe he hath no Life of Grace to carry him through Duties; but he finds them to flow ſtubbornly from him, and therefore through Wearineſs and Diſcontent at laſt he gives them over. The good Works of graceleſs Perſons may be as flouriſhing as if indeed they were true Saints; but they have not a Root to ſupply them, the Root of the Matter, as Job ſpeaks, is not in them, and therefore they are ſoon nipt and fade away. It is ſimply impoſſible that a Perſon, without the Life and Power of Grace, ſhould perſevere in a cordial, affectionate performance of good Works; Intereſt, Credit, Reſpect and natural Conſcience, are too weak Wheels for ſo great a Burthen; it is Grace only that can over-ballance all outward Diſcouragements, yea, and which is more that alone can remove all inward alſo: This can make Obedience ſweet to a Child of God, which to a wicked Man p. 199muſt needs be irkſome, and that becauſe he hath no reliſh in them.Mat. 16.23.Matt 16:23 St. Matth. 16.23. Thou ſavoureſt not the things that are of God; this may be much more ſaid of graceleſs Perſons, becauſe they have not Salt in them,Col. 4.6.Col 4:6 for ſo Grace is called, that ſhould make holy and heavenly Things to be favoury to them. What a Torment is it to be ſtill chewing an unſavory Prayer and an unſavory Meditation; to hear and ſpeak thoſe Words that their Ears cannot reliſh? Muſt I always, ſays the Sinner, offer this force to my ſelf? Muſt I ſtill ſtrain and pump for Tears and Sighs? Were Holineſs as eaſie to me as it is to ſome, no Life would I chuſe ſooner than that; but I am ſtraitned and pinched up, and all good Things come out of me like the evil Spirit, which rends and tares me, and is a torture and anguiſh to my Heart and Bowels: And it is ſo, becauſe in the performance of them there is a neglect of that Grace that ſhould make Duties become eaſy, and therefore ſuch a one will ſhortly give over Duties themſelves, which he finds to be ſo troubleſome, yea, and alſo give over all hopes of attaining any good at all by them.

p. 2002Secondly, Such Works are alſo, as to the obtaining of the laſt and main End, vain and fruitleſs, and that upon two Accounts.

Firſt, Becauſe the acting of Grace, is the Life and Spirit of all our Works, without which they are all but Carkaſſes and dead Things, and only equivocally called good Works; even as the Picture of a Man may be called a Man. We are, ſays the Apoſtle, his Workmanſhip created in Chriſt Jeſus unto good Works. As after the firſt Creation God took a ſurvey of all the Works of his Hands, and pronounced them all very good, ſo there is no Work of ours that God will pronounce to be a good Work, but what is the effect of his creating Power, that is, the product of his ſecond Creation:Eph. 2.10.Eph 2:10 Created, ſays the Apoſtle, to good Works. Good Works are no otherwiſe neceſſary to Salvation, but as they are the exerciſes of Grace, by which we expreſs the life and likeneſs of God, ſo only are they neceſſary unto Salvation. How ſhould Grace be ſeen and known but by Works? Firſt, God imprinted his own Image upon p. 201our Souls in Regeneration, and ſtamps us Feature for Feature, Grace for Grace, and Glory for Glory: But now becauſe this is hid and concealed, therefore are we to copy forth this Image in a holy Converſation, and to expreſs every Grace in ſome Duty or Work of Obedience or other. As thoſe that we call falling Stars dart from Heaven and draw after them long Trains of Light, ſo God would have us to ſhoot up to Heaven, but yet to leave a Train of Light behind us; our Graces muſt ſhine always, we muſt go on in good Works, and theſe good Works are of no value or account with God, of which Grace is not the End or Principle. What ſays the Apoſtle?1 Cor. 13.3.1 Cor 13:3 Though I beſtow all my Goods to feed the Poor and have not Charity, it profiteth me nothing. Can a Man beſtow all his Goods upon the Poor, and not be charitable? Indeed the Word that we tranſlate Charity, might, for the avoiding of ſome Miſtakes, better have been tranſlated Love; but, however, we muſt take Charity for a diſpoſition to relieve the Wants and Neceſſities of others with reſpect of Love to God and his Image; if this good Work be not from Grace through a p. 202Principle of Love to God and Obedience to his Command, it is but the empty Shell and Husk of a good Work, and it avails a Man nothing. Yea further, if after this, I give my Body to be burned and have not Charity, it profiteth me nothing: If my Soul burn not as clear and bright in Love, as my Body in the Flames, it availeth me nothing, I burn only what was dead before, and offer a Carkaſs inſtead of a Sacrifice. There is no Work or Duty, how ſpecious ſoever, that is of any profit to the Soul, if that Work or Duty hath not the Life and Power of ſome Grace or other expreſſed in it. Well then, this is the firſt Ground why Works without Grace are fruitleſs, becauſe they are empty and liveleſs. Grace is the Life and Spirit of good Works.

2Secondly, All Works and Duties whatever without Grace leave the Heart in the ſame eſtate of Sin, and therefore the Perſon in the ſame eſtate of Wrath and Condemnation as before. For,

1Firſt, All of them are not a ſufficient expiation for the guilt of any one Sin. Should ſuch Men pray and ſigh till p. 203their Breath were turned into a Cloud, and covered the Face of the whole Sky: Should they weep till they drown'd themſelves in their own Tears, yet if all this could be ſuppoſed to be only the remorſe of Nature, and not true and godly Sorrow; they would ſtill be under the ſame ſtate of Condemnation as the moſt feared Sinner in the World. The Prophet Micah tells of ſome that bid very high for Pardon and Forgiveneſs, as if they were reſolved to carry it at any rate whatever. Wherewith, ſay they,Micah 6.6, 7.Mic 6:6Mic 6:7 ſhall we come before the Lord and bow our ſelves before the moſt-high God? Shall we come before him with burnt Offerings, and with Calves of a Year old? Will the Lord be pleaſed with thouſands of Rams, and with ten thouſands of Rivers of Oil? Shall we give our Firſt-born for our Tranſgreſſions, the Fruit of our Bodies for the Sin of our Souls? What high Rates are here bidden, and yet all this falls ſhort! There is but one Grace, and that is Faith, that can give us a Right and Title to that Righteouſneſs that ſhall be a ſufficient Expiation and Attonement for all our Sins.

p. 2042Secondly, All Attainments and Attempts, all Endeavours and Duties, without Grace, can never mortifie and ſubdue the Power and Dominion of any one Luſt or Corruption. Men may divert and chain, and reſtrain their Corruptions, and impale in their Luſts, ſo that they ſhall not break forth into any outragious Wickedneſs; but yet without Grace they can never ſubdue them, becauſe it is Grace alone that can lay the Ax to the Root of this evil Tree. Well then, notwithſtanding all that hath been ſaid concerning the Power of Nature, what Men may do thereby and how far they may go, yet here you ſee what Impotency there is in Nature without Grace, and what it cannot reach to perform. But now this is not ſpoken that hereby any ſhould be diſcouraged from Working, and becauſe ſome doubt of the Truth of their Graces, that therefore they ſhould deſiſt from a courſe of Holineſs and Obedience; this were plainly to thwart the whole deſign of this Subject: No, all that hath been ſaid, is, to perſuade Men not to reſt ſatisfied in any Work of Obedience or Religion, in which ſome Grace is p. 205not breathed or exerciſed, nor to look upon them at all as inductive to Salvation as in themſelves, but as in reference to true Grace. How many poor Souls are there, who becauſe they run on in a round of Duties, becauſe they do ſomething that they call good Works, think that Salvation is as ſure their own, as if all the Promiſes in the Scripture were ſealed and delivered to them by God himſelf? And yet poor Creatures, never examine or regard from what Principle this their Obedience flows, whether from a Principle of Grace, or from the old corrupt Principle of Nature, new-vampt from ſome new Operations of the common Spirit: Believe it, this is not that Obedience that God requires, nor that he will accept; an inward Groan, if breathed by Grace, is of more account with God, and will be more available to the Soul than the moſt pompous and ſpecious Services of unregenerate Men. What is it to God, when you offer not only the Blind and the Lame, but the Dead alſo? Is it not rather an Abomination than Obedience? The Apoſtle tells us, Without Works, Jam. 3.20.Jas 3:20Faith is dead. And it is as true on the other ſide alſo, that Works without p. 206Faith and other Graces of the Spirit, are not only dead, but rotten and noiſome. Every Duty Men perform in a graceleſs State and Condition God muſt needs loath it and them for it; The Prayer of the Wicked is an Abomination unto the Lord. Prov. 28.9.Prov 28:9It is as hateful unto God, as Vapors that aſcend up out of Tombs, from putrified Bodies, are unto us. What then? muſt ſuch Perſons give up themſelves to Sin therefore? God forbid. No, rather let ſuch think thus; if our Duties and our Righteouſneſs be ſo loathſome, what are our Sins and Iniquities? Though every Sinner be dead in Sins and Treſpaſſes, yet is it leſs offenſive to have a dead Carkaſs embalmed than to have it lie open. Still therefore continue working, but in your working, Firſt, aim at the obtaining of Grace, before you aim at the obtaining of Heaven and Salvation; let it at no time content you that ſuch and ſuch Duties you have performed, but look what Grace have you acted in them; what is there of God breathing in this Prayer that I now put up? How am I in Hearing, in Meditation, in Diſcourſing of the Things of God? Is my Heart holy and ſpiritual? Are my p. 207Affections pure and fervent? Are my Graces active and vigorous? And are they vigorous in this Work of Obedience? Elſe to perform Duties, and to neglect Grace that alone can inable us to perform Duties acceptably, is only to go to Hell a little more cleanly.

Secondly,Direct. 2. If you would work out your own Salvation, as you must look to the actings of Grace, as well as to the performance of Duties, ſo you muſt labour to grow and increaſe in thoſe Graces that are moſt active and working; and they are Two, the Grace of Faith, and the Grace of Love. To grow ſtrong in theſe Graces is the moſt compendious way for a Chriſtian to diſpatch his great Work; I may call them the two Hands of a Chriſtian; and he that is moſt active in theſe, works out his Salvation with both Hands earneſtly.

Firſt, The actings of Faith is of mighty 1advantage to the working out of our Salvation. Two Senſes there are in which Salvation may be ſaid to be wrought out. Firſt, In Title: And, Secondly, In actual Poſſeſſion and Enjoyment. Now Faith is a working out of the one, p. 208and a compendious furtherance towards the working out of the other.

1Firſt, Upon our believing Salvation is already wrought out for us in Right and Title. He that believeth ſhall be ſaved; here is the Title. The great Work is then done and finiſhed, when once Faith is wrought: And therefore, when the Jews came to enquire of our Saviour,John 6.24, 29.John 6:24John 6:29 How they ſhould do to work the Works of God? Our Lord tells them, This is the Work of God, that you believe on him whom he hath ſent. Nay further, as a Faith of Adherence or Acceptance gives a Right and Title to Salvation, ſo a Faith of full Aſſurance is this Salvation it ſelf:Heb. 11.1.Heb 11:1 For, Faith is the ſubſtance of Things hoped for, the Evidence of Things not ſeen: In its juſtifying Act it gives a Title to Salvation, in its aſſuring Act it gives the ſubſtance of the Thing it ſelf; for it is much at one to a ſtrong Faith to believe Heaven, and to enjoy it.

Secondly, Faith doth compendiouſly further and promote the working out of our Salvation in actual poſſeſſion; and that becauſe Faith is that Grace which p. 209fetcheth all that ability and ſtrength from Chriſt, whereby a Chriſtian is inabled to work: Faith is not only a Grace of it ſelf, but it is Steward and Purveyor for all other Graces, and its Office is to bring in Proviſion for them while they are working; and therefore as a Mans Faith grows either ſtronger or weaker, ſo his Work goes on more or leſs vigorouſly. When other Graces are in want, and cry Give, Give, then Faith betakes it ſelf to Chriſt, and ſaith, Lord, ſuch a Grace ſtands in need of ſo much Strength to ſupport it, and ſuch a Grace ſtands in need of ſo much Support to act it, and I have nothing to give it my ſelf, and therefore I come to fetch Supplies from thee: And certainly this Faith that comes thus empty-handed unto Chriſt, never goes away empty-handed from Chriſt. What is it that you complain of? Is it that the Work ſtands at a ſtay, and you cannot make it go forward? Is it that Temptations are ſtrong and violent, that Duties are hard, irkſome and difficult? Why ſet Faith on work to go to Chriſt, and there you may be ſure to have Supply, becauſe Faith is an omnipotent Grace; All things are poſſible p. 210to him that believeth, and that becauſe all things are poſſible to that God, and to that Chriſt, on whom Faith is acted. There is no Grace, nor no Supply, nor Mercy laid up in the Lord Jeſus Chriſt, but it is all in the Hands of a Believer's Faith, and he may take from thence whatſoever he needs to ſupply the preſent Wants and Neceſſities of his Soul.

2Secondly, Another working Grace is the fervent actings of Love. Love is the great Wheel of the Soul that ſets all the reſt a moving, and makes it like the Chariots of Aminadab, to run ſwiftly towards its deſired Object. There is a mutual dependence between Faith and Love in their working; Love depends upon Faith to ſtrengthen it, and Faith depends again upon Love to act it. As we love not that which we do not know, and our knowledge of God and of the Things of Eternity is by Faith, not by Viſion, ſo thoſe Things which we do know and which we do believe, yet if we love them not we ſhall never endeavour after them: The Apoſtle therefore tells us, that Faith worketh by Love. Now there is a threefold ſpiritual p. 211Love required to expedite our great Work.

Firſt, A tranſcendent Love of God.

Secondly, A regular Love of our ſelves.

Thirdly, A complacential Love unto 3and Delight in our Work it ſelf. Now when the Affections go out after theſe Objects of Love, this will much facilitate our great Work.

Firſt, The Love of God is a great help 1to our Duty. Our Saviour therefore urgeth Obedience upon this very account; If ye love me, keep my Commandments. John 14.15. 1 John 5.3.John 14:151 John 5:3And, ſays the Apoſtle, this is the Love of God, that is, this is a certain Sign, or it is the conſtant effect of our Love to God, that we keep his Commandments, and his Commandments are not grievous; they are not grievous becauſe they are his Commandments who is the Love and Joy of our Souls. Divine Love always conforms it ſelf to divine Precepts, and that for two Reaſons:

Firſt, Becauſe this Grace, as it deſires 1the beatifical Union to God in Glory p. 212hereafter, for Love is the deſire of Union; ſo now it cauſes an unſpeakable Union of Will, and a ſupernatural ſimpathy of Affection betwixt God and the Soul; which Union cannot be a Union of Equality or Entity as is in the Perſons of the bleſſed Trinity, and therefore it is a Union of Subordination of a Chriſtians Will to the Will of God. Now what is this Will of God? Why the Apoſtle tells us;1 Theſ. 4.3.1 Thess 4:3 This is the Will of God, ſays he, even your Sanctification. And the ſame Apoſtle tells us, in another place,Eph. 2.10.Eph 2:10 We are his Workmanſhip created in Chriſt Jeſus unto good Works, that God hath before ordained that we ſhould walk in them. And is this Gods Will, and ſhall it not be our Work? Hath God ordained that we ſhould walk therein, and ſhall we be averſe from or ſlothful thereunto? How can we pretend we love God, while we neglect the only Thing he requires from us, Holineſs and Obedience? God wills our Holineſs, becauſe there is no better a thing that he can Will next unto himſelf; the Image of God, next to himſelf, is the moſt excellent and chiefeſt Good; every thing, the nearer it approacheth unto God, the more deſirable p. 213it becomes in it ſelf: Now that which comes moſt near unto God, and advanceth the Soul in ſome reſemblance and ſimilitude to him, is Holineſs and Endeavours after Obedience, whereby we become conformable unto God, and attain ſome faint Shadows and Eſſays of the divine Perfections: The Soul wills in order unto Gods Will; God now wills Holineſs becauſe it is moſt deſirable, and we muſt will our own Holineſs, becauſe if we love God as we pretend to do, our Wills muſt be conformable to his holy Will.

Secondly, Love to God is a Help to 2Duty, becauſe it is in and by Duty that we enjoy the Preſence of God, and have Communion and Fellowſhip with him. Theſe are the Lattices through which God appears to the longing Soul; and though he many times vouchſafes but half Smiles and little Glances, yet in theſe reſerved Communications the Soul finds ſo much ſweetneſs, as ingageth it to a conſtant performance of Duties all its Days: Here, ſays the Soul, God was wont to walk in his Sanctuary, here have I heard his Voice, here have I ſeen his Face, his p. 214Spirit hath here breathed upon me, his Conſolations have here refreſhed me, and therefore here will I wait upon him as long as I live. I remember well, ſays the Soul, when in Prayer and Meditation my Heart hath been filled by him, poured out to him, and accepted with him: I remember when he filled me firſt with Sighs, and then with Songs, and both alike unutterable, and therefore I will keep to the performance of theſe Duties, waiting for the further Diſcoveries and Manifeſtations of my God unto me.

2Secondly, As Love to God, ſo a regular Self-love will much help and further our Obedience and Duty. And then is Self-love truly regular, when Men love their own Souls as God loves them. Now Gods love to the Souls of Men is ſuch, that though He wills all Men to be ſaved, yet he wills that none ſhall be ſaved, but through ſanctification of the Spirit and belief of the Truth. And whilſt we love our ſelves, if we obſerve the ſame method and order, this Self-love is always commendable and neceſſary. Deſires after eternal Happineſs and Salvation are natural to that p. 215Soul that is truly conſcious of its own Immortality, and eternal, unalterable State and Condition; and when theſe Deſires are directed to future Happineſs through preſent Holineſs, then are they regular and become gracious. We are not ſo ſtraitly limited by Gods Sovereignty over us, but while we fix one Eye upon our Work, we may fix the other on our Reward: God is not ſo ſtrict in his Prerogative over us, as to require Service from us from what we have already received from him: He is not as a cruel Lord and Maſter to ſay, Obey me, though afterwards you periſh; ſee to it that you love and glorifie me, though I eternally puniſh you; though conſidering that infinite diſtance we ſtand at from God, we could object nothing againſt the Equity of his Proceedings: No, but God hath ſo graciouſly twiſted his Glory and our Duty together, that while we promote the one we do alſo promote the other, and while we work for God we do but work for our ſelves. Now are there any that need to be perſuaded to love themſelves? Is it not the great and general Sin that all Men love and ſeek themſelves? And do not Men by becoming p. 216Self-lovers, become Self-deſtroyers? Yes, they do ſo; but it is becauſe they ſeek themſelves out of Gods way, that therefore they loſe themſelves, for ever. Religion and Holineſs are not ſuch ſevere things, as to exclude Self-love; nay, right Self-love is that which is no where to be found ſeparate from true Grace. Miniſters call upon Men to exerciſe Self-denial and Self-abhorrence; and this the fooliſh World miſtakes as if ſo be they exhorted them to divorce themſelves from themſelves, to lay aſide all reſpect and conſideration of Self, and to offer violence to the moſt common Principles of Self-preſervation. No, would to God we all ſought our ſelves more earneſtly and conſtantly than we do, and that we all knew wherein our greateſt Intereſt and Concernment did lie; then ſhould we not leave our great Work undone, nor gratifie the Sloth of our corrupt Humors, and the ſinful propenſions of our carnal part, nor ſhould we think what we do for Sin and Satan we do for our ſelves; no, all this is to hate our ſelves: And wicked Men at the laſt Day ſhall know, they have been their own moſt bitter and moſt implacable p. 217Enemies, that they would not be content with any thing leſs than their own eternal Ruin. A true Chriſtian is the only ſelfiſh Man in the World; all others, they are not Self-lovers but Self-deſtroyers: What ſhall I ſay more than this? The Apoſtle asks, Did ever any Man hate his own Fleſh? Did ever any Man delight to gaſh and burn, to wrack and torture himſelf? Truly I may ask the quite contrary. Do almoſt any love their own Spirits, their ſpiritual part, their Souls? This they wound and gaſh by many a bloody Sin, this they burn and fear by hardneſs and impenitency, this they go about to torture and torment in Hell for ever. Oh therefore be perſuaded at length to take pity on your ſelves, conſidering you are but deſtroying while you think you are embracing of your ſelves; and that will be found but Self-murder at laſt, which you now call Self-love.

Thirdly, A complacential Love to, 3. Love to our Work makes it eaſie.and Delight in your Work, is a great furtherance of it. A wicked Man ſerves God grudgingly, he murmurs at Duties, and looks upon them only as Tasks and Burthens, thinking every thing he p. 218doth for God too much, too heavy and weighty. The Commands of God are all of them hard Sayings and grievous Impoſitions that he cannot bear; he could believe Chriſt ſooner in any thing than when he tells him,Mat. 11.28.Matt 11:28 My Yoke is eaſy and my Burthen is light. Here he cannot believe Chriſt. Thus much time, ſaith the ſlothful Sinner, muſt I ſpend in Prayer, and there muſt I humble my ſelf to God whom I hate, and confeſs before him thoſe Sins that I love, and beg that Grace that I have ſlighted; ſo much time muſt I ſpend in reading the Law that I never mean to obſerve, peruſing over only the Sentence of my Condemnation; and ſo often muſt I fix and dwell upon holy and ſpiritual Thoughts, which never at any time darted into, or paſſed intranſiently, but they did diſcompoſe me, and leave me a damp and ſadneſs upon my Spirit behind them; and therefore becauſe there is not a holy complacency and delight in the Service of God, all ſuch Mens Endeavours are both faint, inconſtant and languiſh while they are about them, and ſeldom do they re-aſſume them again. But a true Chriſtian works with abundance of Delight and p. 219Chearfulneſs in the Service of God, in every Duty his Soul is filled full of holy Affections, by which it ſoars up to Heaven: Duties are Meat and Drink to him, ſpiritual Manna, in which he takes more ſatisfaction and contentment than wicked Men do in their Sins, and therefore he performs theſe Duties ſo earneſtly, becauſe he doth it with complacency: All that he repines at, is, that natural Neceſſity, ſinful Weakneſs and Infirmities and worldly Employments, that do purloin ſo much of his time from this great Work. Now when once the Heart is brought to ſuch a frame and temper as this, thus to delight in Obedience and in the Work and Service of God, then will this working for Salvation go on with Power.

Thirdly,3. Working for Salvation muſt be with Fear and Trembling. Another Direction is that in the Text, Work for Salvation with Fear and Trembling. A trembling Hand beſt performs a Chriſtians Work. Now this Fear is not a Fear of diſtruſt or diſpondency, for that is ſo contrary to this Duty of working for Salvation, as that it ſtupifies and benums all Endeavours, and is a great Enemy to the performance of this Duty. But,

p. 2201Firſt, It is a Fear of Solicitude and Carefulneſs as it ſtands oppoſed to carnal ſecurity, and that preſumption that is the common and ordinary Deſtruction of moſt Men. This holy Fear is the beſt preſervative of true Grace: The Apoſtle therefore tells us, Thou ſtandeſt by Faith; Rom. 11.20.Rom 11:20be not high-minded but fear; implying, they would not ſtand long though they ſtood by Faith, unleſs they were upheld with godly Fear: And the Reaſon is, becauſe it is the property of Fear to foreſee and forecaſt Dangers, and to put the Soul in a poſture of defence and ſecurity before they approach: For as the wiſe Man tells us, The prudent Man foreſeeth the Evil and hideth himſelf, Prov. 20.3Prov 20:3but the Simple paſs on and are puniſhed. They are raſh and confident in their Undertakings, and ſo they paſs on and are puniſhed. Fear makes a Chriſtian circumſpect and conſiderative with himſelf, how he may keep from Miſcarriages in the performance of his great Work. If God call me to ſuch a Duty, how ſhall I perform it? If to bear ſuch a Croſs and Affliction, how ſhall I glorifie him under it? If to conflict with ſuch Temptations, how p. 221ſhall I reſiſt and overcome them? Yea, how ſhall I do to break through all Difficulties, Duties and Oppoſitions that I who am but a weak and feeble Chriſtian may meet withal, and how ſhall I do to bear up? And thus pondring what may be his Duty, and forecaſting what Duties God may call him unto, he is inabled to do what is his Duty at preſent, and what alſo may by Providence hereafter become his Duty: Nothing overtakes ſuch a Man unexpected, nor doth any thing ſurprize him unprovided for it. And thus a careful Fear enables him in the performance of his great Work.

Secondly, A Fear of Humility and 2holy Reverence of God, induceth much to the working out of our Salvation, and that in three Particulars.

Firſt, It much helps us in our great 1Work to fear God as our Lord and Maſter that ſees and overlooks all our Works, obſerving both what we do, and how we do it alſo. That Servant muſt be deſperately bold that will dare to be idle, or ſlight and perfunctory in his Work, while his Maſters Eye is p. 222upon him. Why Chriſtians ſhould conſider Gods Eye is always upon them, in Praying, in Hearing, and in every Duty that they perform, yea, in every Action of their whole Lives: And if the Eye of a Maſter, that is but a Fellow Creature, nay, but a Fellow Servant, can have ſuch awe and influence upon his Servant as to make him careful how he works and what he works, and to make him diligent in his Work: Should not much more the conſideration of Gods Eye being upon us, who ſtands at an infinitee diſtance from us, cauſe a holy Fear and Diligence in us, in doing what our Lord and Maſter commands us?

2Secondly, Fear God alſo as him from whom you have all your Power and Ability to work; Fear him, leſt at any time through any neglect or miſcarriage of yours, he ſhould be provoked to ſuſpend his Influence and withdraw his Grace from you, and to leave you to your own Weakneſs and Impotency, upon whoſe influence all your Obedience doth depend. This is the Apoſtles Argument in the Text, Work with Fear, for God works in you both to p. 223Will and to Do. Holy diligence in Obedience cannot be more ſtrongly enforced on an ingenious Spirit, than by conſidering all that Strength and Ability that we have to work, is received from God, and therefore ſhould be improved for God, leſt, for our Sloth, he deprives us of that we make no uſe of.

Thirdly, In working, fear God alſo, 3as he that will be the Judge and Rewarder of your Works for ever. You perform them unto him who is to paſs Sentence upon them, and upon you for them; and will you then dare to do them ſlothfully and negligently? God will try every Mans Work with Fire, and will call every Action to a ſevere and ſtrict account; every Mans Work ſhall be ſeen through and through, and then it ſhall be known who hath wrought the Works of God, and who hath fulfilled the Will of Satan; and the final Doom and irreverſible Sentence ſhall then be pronounced according to Mens Works. God will, Rom. 2.7, 8, 9.Rom 2:7Rom 2:8Rom 2:9ſays the Apoſtle, render unto every Man according to his Works, to them who by patient continuance in well doing ſeek for Glory and Immortality, p. 224to them he will render Eternal Life; but to them that are contentious and obey not the Truth, but obey Ʋnrighteouſneſs, he will render unto them Indignation and Wrath, Tribulation and Anguiſh, upon every Soul that doth Evil. Now would you but thus fear God as an upright and impartial Judge, that will render unto every one according to his Works, How would this prevail with you ſo to work that at laſt you might be found of God in well doing, and receive the bleſſed Reward and Sentence of the diligent and faithful Servant, To enter into your Maſter's joy?

4Fourthly and Laſtly, If you would work for Salvation ſucceſsfully, then work ſpeedily without delay, and conſtantly without ceſſation.

1Firſt, Work ſpeedily without delay. Delays in all Affairs are dangerous, but in Soul Affairs uſually they are damnable. For,

1Firſt, The longer you procraſtinate and delay, the greater and more difficult will your Work be at laſt; Corruption will be grown more tuff, ill Humours p. 225will be grown more ſtubborn, your Heart will be more hardned, your Affections being more habituated will be more firmly engag'd to Sin, the Devil will plead right to you by Preſcription, and it is hard keeping an Enemy out that hath had long Poſſeſſion.

Secondly, Conſider what a deſperate 2Folly it is to put off your Work till to Morrow; you are not ſure that you ſhall live to ſee another Day. And oh! what Hazards do thoſe Men run, whoſe hopes of Heaven depend upon no better a bottom than their hopes of Life; and whoſe eternal Salvation is ſubject to as many Caſualties and Accidents, as their preſent Beings in this World are ſubject to. Mans Breath is in his Noſtrils; and yet how do Men ſuffer their Souls and their everlaſting Happineſs to depend upon nothing ſurer than their Breath, that Breath that every moment goes forth from them, and they know not whether ever it ſhall return to them again?

But ſuppoſe your Life and Days ſhould continue, and you ſhould reach unto that time whereof you have boaſted and promiſed to mind the concernments p. 226of your Souls eternal Happineſs in; yet conſider,

3Thirdly, The Grace of God is not at your diſpoſal; for then either,

1Firſt, The outward Call may ceaſe or it may grow more faint and low; you may not be ſo daily importun'd and ſolicited for Heaven as now you are: Ordinances and Opportunities may ceaſe, or you for your contempt may be given over to a contempt and neglect of them.

2Secondly, The inward Dictates of your own Conſciences, and the motions of the holy Spirit may ceaſe: Conſcience may be brib'd to a ſilence, and the holy Ghoſt may be commiſſionated to depart after this preſent opportunity, and never more may you have its Breathings and Movings upon your Hearts, if you do not now liſten to them.

3Thirdly, If inward Motions do continue, are you ſure after this moments refuſal that you ſhall obtain that Grace from God that may make you willing p. 227to cloſe with thoſe Motions? Leave not therefore the eternal Salvation of your precious and immortal Souls at ſuch Hazards and Delays. Now is the acceptable time, now is the day of Salvation; to day therefore if you will hear his voice, even while it is called to day, harden not your Hearts; for this is the only Time and Seaſon for working.

Secondly, As you muſt work ſpeedily 2without delay, ſo you muſt work conſtantly without ceſſation or intermiſſion. To ſtand ſtill is to backſlide, and to ceaſe working is to undo and unravel what you have wrought. You are not like Men that row in a ſtill Water, that tho' they ſlack their Courſe, yet they find themſelves in the ſame ſtation; but you are to go againſt Tide and Stream; the Tide of your own Corruptions, and the Stream of other Mens Actions and Examples; and the leaſt intermiſſion here will be to your Loſs; hereby you will be carried down the Tide much, yea and much Pains and Labour will ſcarce ſuffice to regain what a little Sloth hath loſt. So much for this Text. The Lord make what hath been ſpoken profitable. Amen.