The Way to True Happiness, Sermon
THE WAY TO TRUE HAPPINESSE Diſcovered. From the words of our Bleſſed SAVIOƲR,
MAT. 7.21.
Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdome of Heaven, but he that doth the Will of my Father which is in Heaven.
THough there is nothing more natural to man, then to ſeek after happineſſe, yet there is nothing that the nature of man is leſſe able to finde out then his happineſſe. Mans hungring deſire to attain happineſſe is not abated, though his ability for the attainment thereof (as of and by himſelfe) be quite loſt, Since he did eat the forbidden fruit, that is, ſince he ſinned, ever ſince he was baniſhed from the well-watered Garden of God; he (poor man!) hath wandered up and down like a fugitiye and a vagabond in the land of Nod, ſeeking reſt, in dry places, but findeth none. Alas, how is poor ſilly man bewildred in the purſuit of his chiefeſt good! he walks in darkneſſe, and knowes not whither he goes, he ſtumbles and falls, yea, in ſeeking to ſave, he loſeth himſelf. It is with him, as it was with the blinde Sodomites, who groping to finde the doore, went further from it, then they were at firſt: Or like the Dove, when it left the Ark, alwayes upon the wing, ever flying and fluttering up and down, but never found where to fix the ſole of her foot; juſt thus 'tis with man ſince he left God, he knowes not where to reſt the foot of his ſoule; Nunc hîc, nunc vertitur illîc, he goet forward and then back again, to the right hand and to the left, (as Job in another, and Solomon in thi… caſe) to ſee if he can finde out what is that good for the ſoules of the ſons of men, which they ſhould do under the Heaven all the dayes of their life, that after this life of dayes is ended, they may enjoy life eternal with God in Heaven. But alas! I muſt ſay it again, Man is ſtill at a loſſe.
Now man being in this pitifully ſad and miſerable condition it pleaſed God, (who is a lover of the ſouls, and the Preſerver of men) in tender mercy to mankinde, to ſpeak *Heb. 1.1at undry times, (or by peece-meal,) and in divers manners unto the Fathers by the Prophets, but in the fulneſs of time to ſend, and in theſe laſt dayes to ſpeak to us by his Son; he hath diſcovered his Will fully and wholly by him, ſo that we may not look for another; there being no name under heaven but him by which we can be ſaved, whither then ſhould we go for the diſcovery (ſeeing he only hath the words,) of eternal life? him I ſay hath God ſent to guide our feet into the way of peace, yea, that he might be the way, and the truth, and the life unto us. He ſent Chriſt from Heaven to earth, that Chriſt might ſend men from earth to Heaven.
Accordingly Chriſt hath acquitted himſelf like a faithful Steward; he hath finiſhed the work which his Father gave him to do; He hath done and ſuffered all that was commanded him for the good of men; ſo that he is pure from the blood of all men, having declared unto them the whole counſel of God, and chalked out the way wherein they are to walk, that they may be happy. The ſumme whereof he hath given us in the text, and that is the doing of his Fathers Will.
Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of Heaven, but he that doth the Will of my Father which is in Heaven.
Chriſt Jeſus, having (in the thirteenth verſe,) exhorted them to enter in (that is, as Luke expounds it, chap. 13. verſe 24. to ſtrive to enter in) at the ſtrait gate, with forcible arguments to provoke thereunto; he doth in the fifteenth verſe adviſe them to beware of falſe Prophets, that they might not be miſled and miſcarry in a buſineſſe of ſo great importance to them: and therefore tells them, verſe 16. (which is again repeated, verſe 20.) how they may know them; viz. by their fruits; by their works, not by their words: happily they may ſpeak as others, ſo that they may not be known by their words, but, ſaith he, by their fruits ye ſhall know them. Having done this, he layes down this poſition in the text, as of greateſt concernment, not only to them, but to all: Not every one that ſaith, Lord, Lord, &c.
I ſhall a little open the expreſſions, and then draw the Point which I intend to handle.
Not every one, that is, not any one; Non omnis eſt ne unus; not every one, is as much as if he had ſaid, no not one; 'tis a univerſal negative, without exception; Not any one that ſaith and doth not, that ſaith, I go Sir, but goeth not, that ſaith and but ſaith, Lord, Lord. Lord, Lord, admits of a threefold explication. Not every one that ſaith Lord, Lord,
1. By way of Profeſſion.
2. By way of Prayer.
3. By way of Appeal.
1. Not every one that ſaith, Lord, Lord, by way of Profeſſion, that profeſſeth me to be his Lord, as Joh. 13.13. Ye call me Lord and Maſter, and ye do well, that is, ſo far ye do well; for ſo I am: but if I am your Lord and Maſter, where is mine honour? or, as he ſaith. Luke 6.46. Why call ye me Lord, Lord, and do not the things which I ſay? Why? that is, to what end and purpoſe, viz. to none; in vain do ye profeſſe me to be your Lord, unleſs you practiſe obedience to me your Lord. 'Tis not Profeſſion, but practice, at leaſt not Profeſſion without practice. It will not do any man any good to be but a Pretender to Religion. He that in words confeſſeth Chriſt, and in works denieth him, hath but a forme of Godlineſſe without the power, and ſuch a man will not be juſtified by his good words, but condemned by his bad works. What will it avail to have the name to live, and to be dead while we live? to have the name of a Chriſtian and not to be as our name is? Many a ſhip hath had the name of Safeguard and Good ſpeed, that yet hath miſcarried and been caſt away. Many a man hath had a good name, and yet (alas!) hath made a bad end, a very bad end, whoſe end hath been to be puniſhed with everlaſting deſtruction, from the preſence of him, whom they have called, Lord, Lord; for not every one that ſaith, &c.
2. Not every one that ſaith, Lord, Lord, by way of prayer; as they, Matth. 25.11. Lord, Lord, open to us; and they, Luke 13.25. Lord, Lord, open to us. Though it be, and be truly ſaid, that every one that calleth on the Name of the Lord ſhall be ſaved, yet you ſee that a man may call upon the Name of the Lord, I, and that again and again, he may call Lord, Lord, and yet be damned. His repetitions will be in vain, becauſe they are vain repetitions. A man may adde prayers to his Profeſſion, and yet notwithſtanding all his Profeſſions and his Prayers, may go to hell: for, Not every one that ſaith, Lord, Lord, either by way of Profeſſion, or Prayer, or both, ſhall enter, &c.
3. Not every one that ſaith, Lord, Lord, by way of Appeal, as in verſe 22. Many ſhall ſay to me in that day, Lord, Lord, have we not propheſied in thy Name? have we not? we make our appeal to thee, we call thee to witneſſe, and make thee our Judge. Thus the Name of the Lord is often called, too too often called upon, as by them in Jerem. 42.5. The Lord, (ſay they) be witneſſe between thee and us. But Appeales made for Juſtification do not alwayes juſtifie, nor are they juſtified; For, ſaith Jeremiah to them, Ye did at that time, at that very time, when you appeal'd to God, ye did diſſemble in your hearts. And, ſaith Chriſt, at this time, though you ſay unto me, Lord, Lord, by way of appeal, yet I profeſſe unto you, I never knew you, I never approved of you, (I know the way of the righteous, but the way of the wicked ſhall periſh,) Depart from me ye workers of iniquity. So that 'tis not Profeſſion, nor Prayer, nor Appeal, that will give a man entrance into the Kingdome of Heaven: Not every one that ſaith, Lord, Lord, &c.
By the Kingdome of Heaven, is to be underſtood, that ſtate of bleſſedneſſe after this life, called elſewhere ſalvation, glory and eternal life. Which indeed is begun in this life; for, *Joh. 17.3This is life eternal, to know thee the only true God, and Jeſus Chriſt whom thou haſt ſent; and therefore the diſpenſation of grace by Jeſus Chriſt, is often called the Kingdom of Heaven; Repent, for the Kingdome of Heaven is at hand; but I think the future ſtate to be here principally, if not only intended. For, Then ſhall the righteous ſhine forth as the Sun in the Kingdome of their Father, Matth. 13.43.
But I purpoſing to ſpeak to the latter clauſe, ſhall wave this firſt, having given you two or three Obſervations from the text and context.
1. From the connexion of this text with the foregoing verſe, I ſhall obſerve, That men are better known by what they do, then by what they ſay. Even a childe, ſaith Solomon, Prov. 20.11. Even a childe is known by his doings, whether his work be pure, and whether it be right. So ſaith Chriſt, By their fruits ye ſhall know them; Not every one that ſaith, &c. Men are better known by their doings then by their ſayings; If a man ſpeak well and do ill, Charity it ſelfe cannot ſpeak well of that man: as to men God indeed judgeth of their words and their works by their hearts; *God judgeth the out-ſide by the in-ſide, but man judgeth the in-ſide by the out-ſide.but men cannot judge of men but by their works. By their fruits ye ſhall know them; Not by their Profeſſion, for they may profeſſe like Saints; nor by their Prayers, for they may pray like Saints; nor by their Appeales, for they may appeal like Saints; they may ſay, Lord, Lord; but by their fruits ye ſhall know them. 'Tis not the words, but the works of men that tell us what they are. Indeed (ſaith he) they come to you in ſheepes cloathing, but they are ravening wolves. They have (as one ſayes on the place) Jacobs ſmooth tongue, but Eſaus rough hand. Audi, nemo meliùs; ſpecta, nemo pejùs. They ſpeak like Angels of light, but they act like Angels of darkneſſe. They defie the devil in words, but deifie the devil in works; they deifie Chriſt in words, but defie him in works. God likes not this Court-holywater of faire Profeſſions, and deep Proteſtations, when mens hearts are not with him, when there is not the power of Religion, and the practice of Godlineſſe. By their fruits ye ſhall know them; Not every one that faith, &c.
2. Good words without good works will never turne to a good account; holy ſayings without holy doings will never admit into the holy place. Not every one that ſaith, Lord, Lord, &c. there will little come of that.
3. God is a very curious obſerver of what men ſay, and of what men do in the world. Jeſus Chriſt here obſerves, that they ſay, Lord, Lord; but withal he obſerves that they do not the Will of his Father, but are workers of iniquity. Men indeed may, but God will not, God cannot be put off with complements. Shall not he that made the eye, ſee? ſhall not he that made the eare, heare? ſhall not he that made the heart, know what is therein? Surely, ſaith David, Pſal. 139. thou understandeſt my thoughts, and there is not a word in my tongue, but lo, thou knoweſt it altogether. And as for the works, as he ſaith to the Church of Epheſus, I know thy works. But
I proceed to the ſecond clauſe. He that doth the Will of my Father which is in Heaven. Whence I lay down this Concluſion,
That they, and none but they, who do the Will of God, ſhall enter into the Kingdome of Heaven.
For the clearing of this, there is this Querie to be made as to the termes, What are we to underſtand by the Will, and by the doing of the Will of God? which being anſwered, we may more ſafely proceed to prove the truth of the Propoſition.
But before I can do this 'tis requiſite to premiſe theſe two things.
1. That the Will of God the Father, and his Son Jeſus Chriſt are one. The Father and he are one, and agree in one; and indeed 'tis in him and by him that we know the Will of God. No man (ſaith John, chap. 1.18.) hath ſeen God at any time; the only begotten Son which is in the boſome of the Father, he hath declared him; And as the Apoſtle ſaith, 1 Cor. 2.16. Who hath known the minde of God? but we have the minde of Chriſt, wherein and whereby we have the minde of God. The Father ſaith of the Son as Pharaoh did of Joſeph, Gen 41.55. Go unto Joſeph, what he ſaith unto you, do. And as his Mother ſaid to the ſervants at the wedding, Iohn 2.5. Whatſoever he ſaith unto you, do it: Juſt ſo his Father ſaith, This is my beloved Son in whom I am well pleaſed, heare ye him. So that whatever Chriſt ſaith unto you, is his Fathers Will; and therefore, verſe 24. he calleth them his ſayings, and pronounceth them bleſſed that hear and do them: for they are his Fathers Will.
2. As to the termes I premiſe this alſo, That theſe phraſes, the Will of God, the Word of God, the Work of God, the Commands of God, &c. are all equivalent, and ſignifie the ſame thing. So then,
I anſwer, that by the Will of God, we are to underſtand
1. The Credenda, Faith.
2. The Agenda, Holineſſe. Good works, or the *Rom. 16 26.obedience of faith; not either, but each of them; not one or the other, but both one and the other; the doctrine of faith or things to be believ'd, and the doctrine of holineſſe or things to be done and practiſed. As faith excludes not doing (with reſpect to ſalvation,) ſo doing excludes not faith; for as faith without works is dead, ſo works without faith are dead alſo; as 'tis impoſſible that faith without works can pleaſe God, ſo no leſſe impoſſible for works without faith to pleaſe God: and therefore what God hath joyn'd together, man ſhould not put aſunder. Yea, you ſhall finde that believing is expreſſely called the Will of God, John 6.27, &c. Labour not (ſaith Chriſt) for the meat which periſheth, but for that which endureth unto everlaſting life, which the Son of man giveth you. Whence by the way obſerve, that Gods giving and mans labouring are not inconſiſtent: free grace and full duty may joyne hearts and hands. But, ſay they, ver. 28. What ſhall we do, that we may work the works of God? Jeſus anſwered, v. 29. and ſaid unto them, This is the work, (that is, the Will of God) that ye believe on him whom he hath ſent. Accordingly in the 40. verſe. This is the Will of him that ſent me, that every one that believeth on the Son, ſhould have everlaſting life. Now if this be his Will, that believing on him we have everlaſting life, then 'tis his Will that we believe on him in relation thereunto: ſo that as well believing on him for everlaſting life, as everlaſting life to believing on him, is the Will of God. Yea, you have it in expreſſe termes, 1 John 3.23. This is his Commandment that we ſhould believe on the Name of his Son Jeſus Chriſt; ſo that you ſee, 'tis not barely that which we call good works, that is to be underſtood by the doing of the Will of God. but believing in or on the Lord Jeſus Chriſt alſo; this is the Work, this is the Will, this is the Command of God.
And, beloved, I ground it further on this rule, which is an undeniable one, and for not attending whereunto we have had ſo many needleſs, groundleſſe and unprofitable diſputes in the world. The rule is this, that the Scripture doth often, yea, very uſually put particular duties for all Religion, and therefore annexeth ſalvation to diſtinct graces. Sometime 'tis, He that believeth ſhall be ſaved; Elſewhere, He that calleth upon the Name of the Lord ſhall be ſaved; Here 'tis, He that doth the Will of God. Now all theſe and the like are complex & comprehenſive Propoſitions, and contain more in them then they make ſhew of (for God ſpcaks much in a little,) acts and duties of Religion, being (as Moraliſts ſpeak of their vertues, inter ſe connexae) linked together in a golden chaine. Religion is not this or that piece, but the whole, which is uſually expreſſed in a word, or ſometime two, *The Apoſtle comprehends the whole counſel of God under repentance and faith, Acts 20.20, 21, 27. verſescompared.as in that of Solomon, Fear God, and keap his Commandments; for this is the whole of man, Eccl. 12.13. So that if you could ſuppoſe a man to be a believer, and to be a believer alone, it would not ſave him, as the Apoſtle James ſaith, ch. 2.14. What doth it profit my brethren, though a man ſay he hath faith, and have not works? Can faith ſave him? No, no more then ſaying, Be ye warmed will warme any; or, Be ye filled will fill any; for faith without works is dead. And what is ſaid of this may be ſaid of the reſt, ſo that when the Scripture ſpeaks of ſalvation, as annexed to any one thing, it ſuppoſeth that to contain the reſt. The reaſon is evident, for the graces of God as ſaving are not parted. There is no believing to ſalvation without repentance, nor no repentance to ſalvation without believing; there is no calling upon the Name of the Lord will ſave, without departing from iniquity; nor can they ſavingly depart from iniquity, that call not on the Name of the Lord. 'Tis not any one thing, but things that pertain to the Kingdome of God, Acts 1.3. 'Tis not thing, but things that accompany, (or, as it may be better read, containe) ſalvation, Heb. 6.9. and he that takes one for all without all, will finde it nothing at all. A part is no portion. The great fallacy with which Satan deludes many men, is that which Logicians call à bene compoſitis ad malè diviſa; when he gets them to take Religion into pieces, and then takes one piece for Religion. One cries up God, another cries up Chriſt, another faith, another love, another good works; but what is God without Chriſt, or Chriſt without faith, or faith without love, or love without works? but now take God in Chriſt, by faith which worketh by love to the keeping of the Commandments of God, and this is pure Religion. 'Tis the whole, that is, the whole of man.
Yet again, though I have ſpoken thus much to it, let me make it clearer then a demonſtration, that one is put for all, and as containing all, by comparing theſe places of Scripture; in 1 Cor. 7.19. you reade that Circumciſion is nothing, and uncircumciſion is nothing, but keeping the Commandments of God. What's that? why that is all in all; in Gal. 5.6. 'Tis neither Circumciſion availeth any thing, nor uncircumciſion, but faith which worketh by love: that's that which availeth, or is all in all. Yet in Gal. 6.15. he ſaith, Neither Circumciſion availeth any thing, nor uncircumciſion, but a new creature; that's all in all: and yet for all this, as if all this were nothing, he tells us in, Col. 3.11. that Chriſt is all and in all, caſhiering both Circumciſion and uncircumciſion, as formerly. Now, my beloved, if you ſhould take any one of theſe, though each be ſaid to be availing, I ſay, if you ſhould take any one, and lay the ſtreſſe of your ſalvation upon it, you were undone. 'Tis not keeping the Commandments of God, nor faith working by love, nor the new creature, no, nor Chriſt himſelf, conſidered alone and apart that availeth any thing, but theſe in conjunction. He names one only, becauſe whereever one is, it is not only one, there is more then one; whereever one is ſavingly, there are all in their reſpective places, as far as they are to be in relation to ſalvation. Thus you ſee. that faith as well as works, and works as well as faith (every one in their own order) are to be taken in, or we ſhall not be taken into the Kingdome of Heaven. And this may ſuffice for the (quid ſit, as ye call it, or the) opening of the Point.
As to the quod ſit, or proof of the Point, that it is ſo (that they, and none but they who do the Will of God, (in the ſenſe explained) ſhall enter into the Kingdome of Heaven,) though I might ſay, Ipſe dixit, Chriſt himſelf hath ſaid it, what need we any further witneſſe? ſeeing we know and are aſſured that his witneſſe is true; yet we ſhall give you a whole cloud of witneſſes; the harmony and conſent of Scriptures, to clear up this point, to evince and evidence the truth thereof, to be paſt a contradiction, and without controverſie.
To ſay nothing of the connexion between the two petitions in the Lords Prayer, Matth. 6.10. Thy Kingdom come, and thy Will be done. Nor of that in Heb. 10.36. For ye have need of Patience, that after ye have done the Will of God, ye might receive the Promiſe, viz. of the Kingdom of Heaven, or eternal life; for this is the Promiſe which he hath made, 1 John 2.25. and but to mention that in 1 John 2.17. He that doth the Will of God abideth for ever. I ſay not to inſiſt on theſe, I ſhall proceed to prove the Point.
1. From the teſtimony that God hath given of the perſons already gone to Heaven; viz. that they were ſuch; I ſhall inſtance only in two. The firſt is Enoch, of whom its ſaid, Gen. 5.24. that he walked with God, (which is all one, as if it had been ſaid, he did the Will of God) and was not, was no more on earth, for God took him up to Heaven: This is all that's ſaid of Enoch in the Old Teſtament, and not one word mentioned of faith; but that his believing was therein comprehended is clear from Hebr. 11.5. where we are told the former ſtory more at large; By faith Enoch was tranſlated that he ſhould not ſee death, and was not found becauſe God had tranſlated him; for before his Tranſlation he had this teſtimony, that he pleaſed God, or as 'tis in Geneſis, that he walked with God; now that he could not walk with, or pleaſe God but by faith is fully aſſerted, v. 6. for without faith it is impoſſible to pleaſe him; and that that faith there ſpoken of relates to Chriſt is clear, becauſe none can ſo ſeek him as to finde the reward, but by Chriſt; For none cometh to the Father, but by him. Yea, that Enochs had ſpecial reſpect to Chriſt, may be gathered from his own Prophecie, Jude 14. where he ſaith, Behold, the Lord, (viz. the Lord Chriſt, as appeares by comparing this with 2 Theſſ. 1.7, 8, &c.) the Lord cometh with ten thouſands of his Saints; ſo that Euoch was a believing walker, or a walking believer, and as ſuch tranſlated.
The ſecond inſtance is David, of him its ſaid, Acts 13.22. that God raiſ'd him up, and gave teſtimony to him, ſaying, I have found David the ſon of Jeſſe, a man after mine own heart, who ſhall fulfil all my Wills; and, v. 26. 'tis ſaid of him, that after he had ſerved his own generation by the Will of God, or (as it may be more properly read) after he had ſerved the Will of God in his generation, he (as to his body) fell aſleep. Many men ſerve their generations by the Will of God, that ſerve not the Will of God in their generations; but David ſerved the Will of God. Now that David alſo in ſerving the Will of God, acted as a believer, is evident from Hebr. 11.32, 33. What ſhall I (what need is there that I ſhould) ſay more? for the time would faile me, to ſpeak of Gideon, &c. and of David alſo, who by faith wrought righteouſneſſe, &c. ſo that David alſo, as a believer doing the Will of God, went to Heaven.
2. As it appears by the teſtimony that God hath borne to the perſons gone to Heaven, ſo alſo by the teſtimony God bears againſt the perſons that are gone, and are to go to hell; as in the verſe following the text, Depart from me ye Workers of iniquity. And ſo again, Luke 13.27. Depart from me all ye that work iniquity; yea, yet again, Mat. 25.41. Depart from me ye curſed into everlaſting fire; Why? For I was an hungred, and ye gave me no meat, &c. that is, ye did not mine or my Fathers Will. Now how comes this to paſſe that men are Workers of iniquity? but from unbeliefe, as by comparing a few texts will eafily appear, Eph. 2.2. You were dead in treſpaſſes and ſins, wherein ye walked, according to the Prince of the power of the aire, that is, according to his Will, who ſtill worketh in the children of diſobedience, the word is of unbelief; *As good works ſpring from ſaith, ſo bad workes ſpring from unbeliefe.their diſobedience was of unbelief; and indeed unbeliever is as comprehenſive a word, as workers of iniquity, therefore its ſaid of them that do not Gods Will, Luke 12.46. He will appoint them their portion with unbelievers; and who were they that entred not into reſt, but them that believed not? ſo we ſee that they could not enter in becauſe of unbelief, Heb. 3.18, 19. by reaſon of which unbelief, they were workers of iniquity. Hence we have theſe ſolemn cautions given us, Hebr. 3.12. Take heed, brethren, leſt there be in any of you an evil heart of unbelief, to depart from the living God; and again, Heb. 4.1, 2. let us therefore fear, leſt a promiſe being left of entring in, any of you ſhould come ſhort, viz. through unbeliefe, as 'tis, ver. 11. Let us labour therefore to enter into reſt, leſt any man fall, after the ſame example of unbelief. So then you ſee, beloved, that they that were admitted, did believingly do the Will of God and they that are to be ſhut out, are ſuch as do from unbelief work iniquity, or not do the Will of God.
3. It further appears by this, that there can be no acts of grace proved powerful and ſaving, but by doing the Will of God. For of knowledge its ſaid, 1 John 2.4. He that ſaith I know him, and keepeth not his Commandments is a liar, and the truth is not in him: viz. the truth of that knowledge which he pretends to for the ſaving of his ſoul. And as for love, the Apoſtle is no leſſe expreſſe, in 1 John 5.3. This is the love of God, that we keep his Commandments, and his Commandments are not grievous. The like might be ſaid of the reſt, as of faith, &c. above mentioned in the opening of the Point.
Well then, you ſee that no man hath any ground to expect entrance into the Kingdome of Heaven, that doth not do the Will of God, that doth not walk with God in faith and obedience, or in the obedience of faith. If therefore any ſhould ſuppoſe that they may marry the Rachel of Heaven, without their ſerving the Will of the Father, and before they have married the Leah of obedience, let them know, for God will tell them, as Laban did Jacob, Non eſt mos loci, 'Tis not the cuſtome of the countrey to marry the younger before the elder. But if this that hath been ſaid ſhould not be thought ſufficient, but you will needs yet have further witneſſe, proof and evidence of this truth, I will give you ſix Scripture-demonſtrations of it.
1. No man can enter into the Kingdome of Heaven, but he for whom it is prepared; Now its prepared for none but them that do the Will of God: Therefore none but they can enter. Both theſe Propoſitions are aſſerted by Chriſt himſelf. The major is laid down in Mat. 20.23. ſaith he, To ſit at my right hand, and on my left hand, (in the Kingdome, as ſhe prayed before) is not mine to give (to any,) but for whom it is prepared of my Father. The Kingdome of Heaven is no common Inne, 'tis not a receptacle for all, but a peculiar place for a peculiar people; and who they are, the minor or ſecond Propoſition tells us, none but they that do the Will of God, and this Chriſt himſelf tells us alſo, Matth. 25.34. Then ſhall the King ſay to them on his right hand, Come ye bleſſed of my Father, inherit the Kingdome prepared for you, viz. you, who did my Fathers Will, who fed me when I was hungry, clothed me when I was naked, &c. which (as the Apoſtle James ſaith, James 1.27.) is pure Religion, and undefiled before God the Father.
2. A ſecond demonſtration is this. None can enter the Kingdome of Heaven, but they who are prepared for it; and none are ſuch but they that do the Will of God, (in the ſenſe explain'd). Heaven is not only prepared for them, but they alſo are prepared for Heaven; and the truth of it is, This world is but a Purgatory for men, that they may here be purified and refined, and thereby put into a capacity, (as Heſter was in another caſe,) to enter into the Kingdom of God, for no unclean thing can enter there. And that we muſt be made meet to be Partakers before we partake, is clear from Col. 1.12. where the Apoſtle exhorts them, (having pray'd) that they might give thanks to the Father, who had made them meet to be Partakers of the inheritance of the Saints in light, who had fitted them for the Kingdome of Heaven, for that's the inheritance of the Saints in light; and, how that was done, he tells us in v. 13. by delivering us from the power of darkneſſe, into the Kingdom of his dear Son; a man muſt be in the Kingdome of the Son, which is the Kingdome of Heaven on Earth, and be thereby fitted for, before he can be admitted into the Kingdome of God, and this tranſlation is no other, but the fitting us by enabling us to do the Will of God; for being in the Kingdome of Chriſt, is oppoſed to being under the power of Satan, and therefore muſt carry in it a ſenſe contrary to it. Now when we were under that power, we wereled by him at his Will, as Eph. 2.2, 3. We were at his beck and bidding, his Will was our Law, therefore to be tranſlated from thence into the Kingdom of Chriſt, can denote no leſſe then our obedience to him, or our doing his Will, whereby we are made meet to be Partakers, &c.
3. A third demonſtration is this. None can enter into the Kingdome of Heaven, but they to whom its promiſed; They that have no promiſe can expect no performance; Now it is promiſed to none but ſuch as do the Will of God. Hath not (ſaith the Apoſtle,) James 25. God choſen the poor of the world, rich in faith, and heires of the (or as the margin hath it, of that) Kingdome, which he hath promiſed to them that love him? *Love is the fulfilling of the Law.and who they are we were told before, ſuch as keep his Commandments, and to whom the keeping of his Commandments, or the doing of his Will is not grievous.
4. A fourth demonſtration is this. None but the friends of God ſhall inherit the Kingdome of God, as for his enemies that would not that be ſhould *Their enmity is ſeen in a non-ſubjection to the Law of God. Rom 8 7.reign over them, they ſhall never reign with him; No, ſaith he, bring them forth and ſlay them before my face; Christ will ſee execution done upon his enemies, but his friends, they and none but they ſhall inherit the Kingdome. Abraham was Gods friend, and Paradiſe it ſelf is called Abrahams boſome, and the ſtate of our glory in one part of it is this, we ſhall ſit down with Abraham the friend of God, (with Iſaac and Jacob, and the reſt of the friends of God,) in his Kingdome. But who are his friends then? that Chriſt will tell us, Matth. 12.50. Whoſoever ſhall do the Will of my Father, which is in Heaven, or (as Mark rendens it) the Will of God; or (as Luke hath it) who hear the Word of God and do it, (which are all parallel expreſſions) the ſame is my brother, and ſiſter, and mother, my neareſt and deareſt friends. Yet a more (if a more) pregnant place may be produced, John 15.14. where Chriſt ſaith to his diſciples, Ye are my friends, if ye do whatſoever I command you. So then, none but friends can enter, and none are friends but ſuch as do his Will.
5. A fifth demonſtration is this. None ſhall enter into the Kingdome of Heaven, but them that are *If a man be not new-born, it had been good for him, he had not been born.borne again, and none are borne again, but ſuch as the text mentions, the Scripture is expreſſe in both theſe. The Propoſition is laid down by Chriſt himſelf, John 3.3. with a double Verily; Verily, verily, of moſt certain and undoubted truth, I ſay unto thee, except a man be born again, or from above, or (as elſewhere) of God, he cannot ſee (which is expounded, v. 5. unleſſe he be borne of water and the Spirit, he cannot enter into) the Kingdome of God; Now there are none borne of God, but this is their character, 1 John 2.29. Ye know that every one that's borne of him doth righteouſneſſe, and again, 1 John 3. Whoſoever is borne of God doth not commit ſin, becauſe he is borne of God; that is, he doth not live in ſin, is not under the dominion or command of ſin, ſin doth not reigne in him, that he ſhould obey it in the luſts or wills thereof.
6. The ſixth and laſt demonſtration is this. None can enter into the Kingdome of Heaven, but holy ones; for ſaith the text, Hebr. 12.14. Without holineſse no man ſhall ſee God; now what is holineſſe, but doing the Will of God? This is the Will of God, even our ſanctification; and, He that hath this hope, viz. of glory or the Kingdome of Heaven, purifies himſelf as God is pure.
Thus (I think) I have fully proved and demonſtrated this to be the truth of God according to the Scriptures, that they and none but they ſhall enter into the Kingdome of Heaven, who do the Will of God. That is, that do believe in the Lord Jeſus Chriſt, and bring forth the obedience of faith.
But happily there may be this queſtion moved, if it be thus, Who then can be ſaved? when Chriſt had ſaid that it was hard, (and it is no leſſe hard to this day) for a rich man to enter into the Kingdom of God, They have ſo much bag and baggage, as the camel hath his buneh on his back; they ſaid, Who then can be ſaved? the Anſwer was given, and is now, That which is impoſſible with men, is poſſible, yea, very feaſible with God. But to this let me more diſtinctly lay down theſe few Poſitions.
1. That all ſatisfying and all meriting work is done; 'tis all already done to our hands by the Lord Jeſus Chriſt, who offered up himſelf once for all, and needeth not again to be offered up. In burnt-offering and ſacrifices for ſin, which are offered by the Law, thou hadſt no pleaſure, no content nor ſatisfaction; therefore thou wouldeſt not have them any longer, ſaith Chriſt to the Father; but a body haſt thou prepared me; then ſaid I, Lo, I come to do thy Will; by which Will, viz. done and accompliſh't by him, we are *Freed from ſin, and conſecrated to the ſervice of God.ſanctified, by the offering of the body of Jeſus Chriſt once for all, Heb. 10. Now its great conſolation to us, we are not to make a purchaſe by our doing the Will of God, we are not to obey, as paying a price for our inheritance, that's done already, and by faith we do but receive, and by obedience walk worthy of (or anſwerable to) the Kingdom and glory, whereunto we are called by our Lord Jeſus Chriſt in the Goſpel.
2. Doing the Will of God here, if you take it for works only, is not that whereby we are juſtified, but that which doth juſtifie that we are juſtified, and by which our faith is made perfect, as the Apoſtle ſaith concerning Abraham, James 2.22. 'Tis not that which doth give us our title to Heaven, but doth prove, that we have a title given us.
3. As to ſuch things as we would do, but cannot, God will accept the will for the deed, provided, we be as willing to do as to will the deed. Thus Abraham is ſaid to have offered up his Son, becauſe he was willing to do it. And this is the conſolation the Apoſtle had, when to will was preſent with him, but to do he had no power; that with his minde he did ſerve the Law or the Will of God, Rom. 7. The Saints cannot do the things that they would, becauſe the fleſh luſteth againſt the Spirit, Gal. 5.17. and in ſuch a caſe Chriſt doth excuſe his diſciples with this, The ſpirit indeed, (mark that, the ſpirit indeed) is willing, but the fleſh is weak, Matth. 26.41. and upon this account 'tis, that Chriſt tells his Father, John 17.6. that his diſciples had kept his Word, though they failed very often, becauſe their heart was to it.
4. By doing the Will of God, here is not to be underſtood ſuch an exactneſs as will not diſpenſe with any failings, that if a man fall ſhort in any thing he ſhould periſh and be undone, according to that of the Law, curſed be he that confirmeth not all the words of this Law to do them, Deut. 27.26. Or as the Apoſtle quotes it, Gal. 3.10. Curſed be every one that continueth not in all things, which are written in the book of the Law to do them. For from this rigour and curſe we are free by Chriſt Jeſus, he being made a curſe for us, Gal. 3.13. but that which is required of us hereby, is a continual care of doing, and making it our buſineſſe to do the Will of God; as I make appear thus; Mat. 7.13. ſaith Chriſt, Enter in at the ſtrait gate; I, its ſoon ſaid, enter in; but what is the meaning? why, Luke (as I ſaid before) expounds it thus, Strive to enter in at the ſtrait gate, ſo that Striving is put for entring, becauſe ſuch ſhall enter; and the Apoſtle Peter with reſpect to this Kingdome, expreſſeth the duty by giving all diligence, 2 Pet. 1.11. Wherefore the rather, Brethren, give diligence to make your calling and election ſure: for if ye do theſe things ye ſhall never fall, but an entrance ſhall be miniſtred to you abundantly, into the everlaſting Kingdome of our Lord and Saviour Jeſus Chriſt.
5. I adde this, that to ſuch God hath promiſed aſſiſtance, ſo that though the work be too hard for us, yet through Chriſt ſtrengthening us, we may be able to do all theſe things; and therefore, Phil. 2.12, 13. when the Apoſtle had ſaid, Work out your ſalvation with fear and trembling, He preſently addes by way of encouragement, God worketh in you both to will and to do. God will not be wanting to us, if we be not wanting to our ſelves, God will bleſſe the diligent hand. And this ſhall ſuffice for the doctrinal part.
I come now to the Application; and here there are three words or heads that I have to ſpeak to; and by the way having ſpoken of three words, let me take off an unjuſt blame often laid on Miniſters, for ſaying they have but a word, or a word or two more; one word in Scripture-phraſe is put for one head. The ten Commandments are called but ten words. God ſpake theſe ten words, ſaying, &c. they are more then ten words, but no more in this ſenſe, they are ten heads of things; therefore let none ſhew their folly hereafter in laughing at the Miniſters ſaying, but a word more, though he ſpeak many.
Theſe then are the three words or heads, which I have to ſpeak unto,
1. Information.
2. Examination.
3. Exhortation.
The firſt is Information, and that of theſe ſeveral truths. The firſt Corollary, Inference or Deduction, (call it what you will) from hence is this, That very few will go to Heaven. This very Doctrine which I have handled, was preach't by Chriſt upon this Querie; there was that ſaid unto him Luke 13.23. Are there few that ſhall be ſaved? and he ſaid by way of anſwer, Strive to enter; for many ſhall ſeek, and ſhall not be able: and it is not every one that ſaith, Lord, Lord, that ſhall enter Heaven, but he that doth the Will of my Father; whence I infer (what Christ grants) that there are but few, a very few. that will go to Heaven. I beſeech you, beloved, look about you, and lay it to heart; it is no ſuch common thing to be ſaved as the world thinks for. Reade but a few Scriptures and judge you whether many or few will be ſaved, *Only one ground of foure brought forth fruit to ſalvation. And how few of the old world, when the floodcame, how few of Sodom, when hell came from Heaven.I mean in compariſon of them that will be damned; in 1 Cor. 6.9, 10. ſaith he Know ye not, that the unrighteous ſhall not inherit the Kingdom of God? the unrighteous, that's a large word, who are they? why, Be not deceiv'd, neither fornicatours, and are none of you ſuch? nor idolaters, nor adulterers, and are none of you ſuch? nor effeminate, nor abuſers of themſelves with mankinde, nor thieves, nor covetous, and are none of you ſuch? no, nor drunkards, ſaith he, and are none of you ſuch? nor revilers, nor extortioners, and are none of you ſuch? be not deceived, none of theſe no, not a man of theſe, thus living and thus dying ſhall inherit the Kingdom of God: ſad! Lord, what will become of this ſinful world! If we ſhould go throughout this City, and ſeparate the forenamed ſinners; alas! how few would remain to be ſaved! See another place, Gal. 5.19, &c. Now the works of the fleſh are manifeſt, which are adulterie, fornication, uncleanneſſe, laſciviouſneſſe, idolatry, witchcraft, hatred, variance, emulation, wrath, ſtrife, ſeditions, hereſies, envyings, murthers, drunkenneſſe, revellings, and ſuch like; Doth not the whole world almost i… in ſome or other of theſe? is not this the fruit it brings forth? Well, what will become of them? The Apoſtle tells us, v. 21. Of the which I tell you, as I have told you in time paſt, that they which do ſuch things ſhall not, no, they ſhall not, enter into the Kingdome of God. Beloved, what do we think will become of us? are theſe things to us but as a tale that is told? how dare we ſay that we believe theſe Scriptures and yet walk in theſe ſins? If men did beleeve that ſin were a ſoul-damning thing, would men be ſo prodigal to ſin away their ſouls to hell? Do men love themſelves no better then to damne themſelves? be not deceived, the Scripture is true, and will be found true in the day of judgement, and what will poor ſinners do in that day? See yet again, Eph. 5.5. For this ye know, that no whoremonger, nor unclean perſon, nor covetous (what, mark I beſeech you, what bouts the Scripture hath at the covetous man, he is alwayes reckoned up among the worſt of ſinners, even ſuch as ſhall have no inheritance in the Kingdome of Chriſt or of God; Let no man then deceive you with vain words, for becauſe of theſe things cometh the wrath of God upon the children of diſobedience or unbelief. But now to leave the rabble and common ſort of ſinners in the world, and look a little into the more refined ſort of men, *Ye that ſay, Lord, Lord.the profeſſing world, and how little is that? and among Profeſſours ſeparate them that have but a forme of Godlineſſe, and deny the power of it, holding the truth of God in unrighteouſneſſe, and them that do in words confeſſe him, and in works deny him; ſeparate the formaliſts and the hypocrites, and then judge, if there be not few that ſhall be ſaved. Methinks, beloved, it might make our hearts to ake within us, and 'tis ſtrange that our countenances are not changed, that our faces do not gather paleneſſe, that our thoughts are not troubled, (like Belſhazzars) ſo that the joints of our loines were looſed, and our knees ſmote one againſt another, when we hear how few are like to go to Heaven; None but they that do the Will of God. And Lord, good Lord; how few are they? But
2. If it be ſo, then certainly 'tis mens great concernment to do the Will of God, to believe and live the Goſpeltruthes: unleſſe men think it an indifferent thing, whether they go to Heaven or hell, whether their ſoules be ſaved or damned. Let us up and be doing, lest we be undone. And if we have hitherto but complemented with God, and ſaid, I go Sir, but have not gone, Let us undo what evil we have done, and do what duty we have neglected, by *We need ſuch an after-wiſdom as repentance is, who have brought our ſelves ſo much behindhand by former folly.repenting of both; for he that repents that he had not done, is ſaid to do his Fathers Will, Matth. 21.31. that is, when the repentance is ſuch, as is not only for, but from dead works, and brings forth fruit, viz. amendment of life, ſerving God out of choice, and doing his Will with pleaſure: If Gods Will be not done, we ſhall be undone. Chriſt tells us plainly, that unleſſe our righteouſneſſe, (our practical righteouſneſſe) exceed the righteouſneſſe of the Scribes and Phariſees, we ſhall in no caſe, (mark that) in no caſe enter into the Kingdome of Heaven, Matth. 5.20. And yet theſe men had beautiful out-ſides, they did outwardly appear righteous unto men, yea, ſo righteous, that it was an ordinary ſaying among the Jewes, that if but two men went to Heaven, the one would be a Scribe, the other a Phariſee. Paul was a Phariſee, and touching the Law blameleſſe, yet would not be found in that righteouſneſſe for all the world, 'twas but dung to him; his whole ſoul went after this, to be found in Chriſt Jeſus, and to have that righteouſneſſe which is through the faith of Chriſt, the righteouſneſſe which is of God by faith, Phil. 3. And mark, what influence this had upon his practice; ſuch, as that he could propoſe it to all men for an example; for, ſaith he, Our converſation is in Heaven, v. 20. He lived in this world as a man of another world: and therefore when he was ready to be offered, and the time of his departure was at hand, he could triumph in this, that he had fought a good fight, finiſhed his courſe, kept the faith; And (ſaith he) henceforth there is laid up for me a Crown of righteouſneſſe, which the Lord the righteous Judge will give me at that day. Oh the joy, and peace, and hope that ariſeth hence! Of what concernment is it then to mens preſent and future peace and happineſſe to do the Will of God? But I may not enlarge too much; I will proceed to
A third Inference, which is this, that if it be ſo, that they and none but they, &c. Then certainly 'tis another gueſſe matter and buſineſſe to be a Christian, then men do uſually think of. 'Tis not he that talks of God, but he that walks with God, that is the Chriſtian. Alas, my Beloved, 'tis an eaſie a thing to take up a name, and make a Profeſſion, to be of this or that opinion, to unite …nes ſelfe to this or that, or th' other way of worſhip and diſcipline, to be of this or that forme, (as ye call it) this is eaſie; but where is the Chriſtian all this while? Our bleſſed Saviour tells us plainly, that it will coſt a man ſomething more then all this to be a Chriſtian, 'tis not enough to ſay, Lord, Lord; the whole frame and conſtitution of man muſt be altered; there's ſelf to be denied, world to be crucified, fleſh to be mortified, ſin to be ſubdued, the Will of God to be obeyed, And is all this a ſmall matter? Religion is no idle ſpeculation, nor a bare Profeſſion, a forme of Godlineſſe, a round of duties, but the life of Religion lies in living it, in bringing the whole (inward and outward) man to the obedience of God; Godlineſſe is God-likeneſſe. And certainly there cannot be a greater derogation to God and the Goſpel, nothing can more reflect upon God, then for men to take his Name in vain, as they do when they take his Name into their mouth, and depart not from iniquity. The Chriſtian is a new creature, the putting off the old man which is corrupt, according to deceitful luſts, the being renewed in the ſpirit of a mans minde, and putting on the new man, which according to God is created in righteouſneſſe and true holineſſe. External Reformation, without internal Renovation, will never partake of ſalvation.
4. If this be ſo, what need then do we ſtand in of Jeſus Chriſt, 1. That we may do. 2. After we have done, (as we can) the Will of God.
1. What need do we ſtand in of Jeſus Chriſt, that we may do the Will of God? *In him is our ſtrength, and from him.For without him we can do nothing, as he himſelf tells us, John 15.5. To be a ſinner, and to be without ſtrength are phraſes of one and the ſame ſignification, as appears by comparing Rom. 5. v. 6. with v. 8. The ſame Apoſtle that told us he could by Chriſt ſtrengthening him do all things, Phil. 4.…3. tells us alſo in 2 Cor. 3.5. Not that we are ſufficient of our ſelves, (and he doubles it) as of our ſelves to think (much leſſe to do) any thing, but our ſufficiency is of God. Oh what need is there then of Chriſt Jeſus, to enlighten and enliven, to quicken and ſtrengthen us, that we be able to do his Will! When the Apoſtle had prayed, Col. 1.10. that they might walk worthy of God to all well-pleaſing, he prayes, v. 11. in relation thereunto, that they might be ſtrengthened with all might according to his glorious power, *We are made willing in the day of his power; we cannot pray, unleſſe the Spirit help our infitmities.viz. that whereby he is able to ſubdue all things unto himſelfe, and that whereby he raiſed Chriſt from the dead; as the prayer is, Heb. 13.20, 21. Now the God of Peace, that brought again from the dead the Lord Jeſus, make you perfect in every good work to do his Will, working in you that which is well-pleaſing in his ſight. 'Tis a good rule that of Luther, We muſt always obſerve God commanding us, with an eye to Chriſt; Serva mandata, ſcil. in Chriſto, Keep the Commands or do my Will, viz. in Chriſt, or by Chriſt, for without him we can do nothing.
2. We do not only need Chriſt that we may do, but we need Chriſt alſo when we have done the Will of God; We have need not only of patience, but of Chriſt, that after we have done the Will of God, we may inherit the Promiſe; for, my beloved, we are but unprofitable ſervants, when we have done our duty, becauſe we have done but our duty; but alas, how much more then are we unprofitable? ſeeing we have not done our duty! and if we ſin, what think you? have we not need of an Advocate with the Father, and ſuch an one as, yea, the very Jeſus Chriſt the righteous? who is the propitiation for our ſins. I think and am confident, (let men talk at what rate they pleaſe) that when the beſt in the world come to die, they will ſay with the great Cardinal, Tutius eſt, 'Tis ſafer to ground our hopes upon what Chriſt hath done and ſuffered, then upon what we have done; for alas, our all is too little, our beſt is too bad, our moſt perfect obedience is too imperfect to relie upon! yea, I adde, that 'tis the Will of God we ſhould do ſo, as is evident from 1 John 2.1, 2. Yet
5. I infer this, without derogation from, or contradiction to the former, that Chriſts doing the Will of God doth not exclude our (or exempt us from) doing the Will of God. Though he have done the Will of God, yet we alſo are to do the Will of God, though not to the ſame ends. *To all the ſame ends.Farre be it from me to undervalue what Chriſt hath done and ſuffered; I muſt live by it, if I live for ever, but yet (beloved) I ſay this, God forbid, far be it from us, let it not, it muſt not by any meanes be, that any of us ſhould think, that the obedience of Chriſt doth free us from obedience; nay, it strongly engageth us thereunto. I come to do thy Will, ſaith he, and by that Will we are ſanctified, of which he ſpeaks, John 17.19. after this manner. For their ſakes I ſanctifie my ſelfe, that they alſo may be truly ſanctified, foreign being as much as foreign, ſanctified in truth, or as we reade it by the truth.
Shall we then live in ſin, becauſe Chriſt hath died for ſin? becauſe Chriſt hath fulfilled the righteouſneſſe of the Law, and delivered us from, by putting an end to righteouſneſſe by the works of the Law, ſhall we neglect to do righteous works? did Chriſt do his Fathers Will, that we might do our own? that we might live as we liſt? God forbid; be not deceived, notwithſtanding what Chriſt hath done, we may go to hell if we be found Workers of iniquity. Are not we his Workmanſhip created (that is, new created) unto good works? Is not he that is of God made to us righteouſneſſe, made ſanctification and redemption from all iniquity? Can we think that he will take our ſins from us, and not take us from our ſins? Beloved, let me tell you, Chriſt died as much to ſanctifie as he did to ſave you, yea, to ſanctifie that he might ſave you. Chriſt doth not only deliver his people from eternal condemnation, but he delivers them alſo from a ſinful converſation, and to this end that he may deliver them from eternal condemnation. This is the bleſſing with which he is ſent to bleſſe you, to turne you away from your iniquity. The ſame grace that hath appeared bringing ſalvation, doth alſo teach us, Titus 2. to deny ungodlineſſe and worldly luſts, and live godlily, righteouſly and ſoberly in this preſent world; and where graces teaching is not learn't, graces ſalvation will not be beſtowed. Why not? why, becauſe he gave himſelf for us, that he might redeem us from all iniquity. and purifie to himſelf a peculiar people, zealous of good works. Theſe things hath the Apoſtle in the Name of our Lord and Saviour charged me, as I will anſwer it at his appearing to ſpeak, exhort and rebuke with all authority; and if any man deſpiſe it, at his peril be it; He will one day finde that it did concern him. Let me then tell you again, that he is become the Author of eternal ſalvation to them, and only to them that obey him, Hebr. 5.9. Though he be the Saviour of all, yet the ſpecial ſalvation is to them that believe, 1 Tim. 4.10. And theſe things (ſaith he) command and teach. In a word, to make ſhort of it. Though Chriſts ſatisfaction, not our ſanctification, be the ground of our juſtification, yet whereever he is juſtification, he is ſanctification alſo, or elſe there could be no ſalvation, for as I told you before, I tell you ſtill, Without holineſſe no man ſhall ſee God. I beſeech you to conſider it.
6. A ſixth Information is this, (which I ſhould have put in before,) if Gods Will muſt, then our will muſt not be done, the doing of Gods Will implies the denying of our own; Chriſt came to do not his own Will, but his Fathers, i. e. not only his owne; but we muſt not at all do ours, but all as Gods. Man ſhould not leane to his own underſtanding, but in all his wayes acknowledge him; in the things of this life we may not confer with fleſh and blood, not with our own Wills; nor do any thing becauſe 'tis our, but becauſe 'tis the Will of God. Whatever you do, ſaith the Apoſtle, 1 Cor. 10.31. from the higheſt duty of grace to the loweſt of nature, whether you hear, pray, buy, ſell, eat or drink, do all, not only one or two things, or one or two kindes of things, but all to the glory of God, that is, to pleaſe God, which is, when his Will is done. Go to now then, ye that ſay, as James 4.13, &c. To day, or to motrow we will go into ſuch a City, whereas ye ſhould ſay, for ye ought to ſay, If the Lord will, we ſhall live and do this or that. Wo to them that ſay, as Pſal. 12. With our tongue we will prevail, our lips are our own, who is Lord over us? Alas, poor ſoules! you are not your own, your ſoules are not yours, your bodies are not yours, they are bought with a price, and therefore 'tis not ſelf-will, but Gods Will that you and they are to obey, 1 Cor. 6.19, 20. Man muſt not make his own will, but Gods Will his Counſellour and his Rule. Do nothing but by leave and approbation; when therefore they ſtand in competition, we ſhould tell temptations and corruptions, 'Tis Gods will that I ſhould not do mine own Will. The great ſtrife between God and man is about the Will, and men are enemies to God becauſe they cannot have their wills; but alas! we ſee, that if our will be done, Gods will not, and then wo unto us, for we reward evil to our own ſouls.
7. If it be ſo, that they and none but they which do the Will of God ſhall inher it the Kingdom of Heaven; How ſad then will it be then with them that die in their ſin, that go out of the world, as having done nothing in it but wrought iniquity? Oh the doleful, diſmal condition of ſinners at the laſt day! when they ſhall hear their doom, Depart from me, ye curſed, into everlaſting fire, prepared for the devil and his Angels. Oh that the hearing of it now, may prevent the hearing of it hereafter! Will it not be ſad to be turned into hell with loads of wrath and vengeance on your backs? for what have you, you workers of iniquity, treaſur'd up, but wrath againſt the day of wrath? you ſhall have your portion with hypocrites, and be torne in pieces, and none to deliver, have your dwelling with everlaſting burnings, where there will be nothing but weeping, and wailing and gnaſhing of teeth. Conſider this, ye workers of iniquity, and kiſſe the Son, leſt his wrath be kindled, and ye periſh everlaſtingly. Oh that ſinners would but lend their eare, and liſten at the hole, the mouth of the bottomleſſe pit. *They might hear ſinners crying like Cardinal Woolſey, Oh, if we had but taken as much care to pleaſe God, as we did to pleaſe our own and other mens luſts, he would not have left us to this, both ſhame and endleſſe miſery.there they might hear Dives crying out, I am tormented in this flame, and have not ſo much as one little drop of water to cool my tongue, there they may hear poor damned ſouls, curſing themſelves for their madneſſe, that for the pleaſures of ſin, (which are but for a moment) they ſhould loſe the pleaſures of Heaven, and be under the torments of hell, which are for evermore. Alas! 'tis not for expreſſions to expreſſe the unſpeakable, the unconceivable miſeries, which the fearful and unbelieving, which the workers of iniquity will be in, when they ſhall be caſt into, and have their part in the lake, which burneth with fire and brimſtone, where they ſhall be tormented day and night for ever and ever. This is the ſecond death, Rev. 20.10. with 21.8. Oh that men would heare and feare, and do no more ſo wickedly!
8. And laſtly, if it be ſo, how happy ſhall they be, who when their Lord cometh, ſhall be found doing the Will of God. Well doing wil meet with a Well-done good and faithful ſervant, enter thou into the joy of thy Lord. Saints are called to Gods Kingdome and Glory here, and called upon to walk worthy of, anſwerable to, or becoming that Kingdome; and when they have thus walked with God, they ſhall be called into the Kingdom and glory; they ſhall hear the joyful ſound, ſaying, Their Maſters joy enters into them here, and they into their Maſters joy hereafter.Come ye bleſſed of my Father, inherit the Kingdome prepared for you, they ſhall then ſit down with Abraham, Iſaac and Jacob, at the wedding dinner, which is yet to be kept in Heaven, when all the Saints come together. Oh, what a glorious and bleſſed time will that be, when they that are now laugh't at, and ſcorned for being ſo preciſe, for doing the Will of God, ſhall then be crowned with everlaſting glory? Then ſhall ye return and diſcern between the righteous and the wicked, between him that ſerveth God, and him that ſerveth him not; now indeed too too many ſay in works and in their hearts, if not in words, 'Tis in vain to ſerve God, what profit is there that we keep his Ordinances? the proud are happy, &c. But behold, the day cometh that ſhall burn like an Oven, and all the proud, and all that do wickedly ſhall be as ſtubble; but a book of remembrance is written before him for them that fear the Lord, and think on his Name, and to them ſhall the Sun of righteouſneſſe ariſe with healing in his wings, and they ſhall be mine in that day, when I make up my Jewels, ſaith the Lord. Yea, the beloved of their ſoules, and he that loves their ſoules will ſpeak and ſay, Riſe up, my love, my faire one, and come away, for lo, the Winter is paſt, and the raine is over and gone, the flowers appear on the earth, the time of ſinging is come, and the voice of the turtle is heard in our land, the fig-tree putteth forth her green figs, and the vines with the tender grapes give a good ſmell, Ariſe, my love, my faire one, and come away. Oh, my Dove, that art in the clefts of the rock, in the ſecret places of the ſtairs, let me ſee thy countenance, and hear thy voice; for ſweet is thy voice, and thy countenance comely. Though ye have lain among the pots, yet ſhall ye be as the wings of a Dove covered with ſilver, and her feathers with yellow gold. This, and much more then this ſhall be their glory. Indeed, eye hath not ſeen, nor eare heard, nor can it enter into the heart of man to conceive the things which God hath laid up for them that do love him.
The ſecond word or head is for examination and ſelf-trial, (and I could wiſh that this ſort of catechizing were more in uſe;) hereby we may know whoſe we are, and what will become of us to all eternity, whoſe we are while we live, and whoſe we ſhall be, and whither we ſhall go when we die. This methinks ſhould take up mens thoughts, and poſſeſſe their reines day and night till they were in ſome meaſure aſſured thereof; And oh, that men would often ask their ſoules, whoſe work, whoſe Will they do? for hereby they may conclude what will be their eternal ſtate. Look as men ſowe in the ſeed-time of their lives, they ſhall reap in the harveſt of eternity. Can men expect to gather grapes of thornes, or figs of thiſtles? Oh no; Gal. 6.7, 8. Be not deceiv'd, miſtake not your ſelves. God is not mocked, for whatſoever a man ſoweth, that he ſhall reap; he that ſoweth to his fleſh, ſhall of the fleſh reap corruption; but he that ſoweth to the Spirit, ſhall of the Spirit reap life everlaſting, And ſaith the Apoſtle, Rom. 6.16. Know ye not? that's ſtrange! Know aſſuredly, that to whom ye yield your ſelves ſervants to obey, his ſervants ye are to whom ye obey, whether of ſin unto death, or of obedience unto righteouſneſſe, that is, unto life. He that is now thy Lord and Maſter, he that is now thy Soveraign and King, will then pay thy wages. 'Tis a ſhort queſtion, Whoſe Will do you do? if the will of men, verily you have your reward; if the will of ſin, you ſhall have ſins wages, which is (you may heare it, but how will you bear?) eternal death. Surely, men that like ſins work, will never like ſins wages. But if thou do the Will of God, thy wages ſhall be (his gift) eternal life. Well then, try (for Gods ſake and your ſoules ſake) try your ſelves, for you may know whoſe you are and ſhall be.
The third word or head is for exhortation, let every one then that names and calls upon the Name of the Lord, as he loves his ſoule, depart from iniquity; alas, if you will not depart from iniquity for Gods ſake, you muſt, there's no remedy, you muſt depart from God for iniquities ſake; and ſhall iniquity be dearer to you then God and your ſouls? Why call you me Lord, Lord? Lets either lay aſide the Name of the Lord, or our iniquity; for what haſt thou to do, thou bold, impudent, daring ſinner, to take Gods Name into thy mouth, and hateſt to be reformed? doeſt thou think that he will hold thee guiltleſſe that takeſt his Name in vain? Oh no, he will require his Name and glory at thy hands. Becauſe God keepeth ſilence, doeſt thou think he gives conſent? thinkeſt thou that he is ſuch an one as thy ſelf? No, no, he will reprove thee, and ſet thy ſins in order before thy face, and ask thee, how thou durſt ſay, Lord, Lord, by way of Profeſſion, Prayer …nd Appeal, and yet wouldeſt not depart from iniquity? what wilt thou anſwer when he riſeth up? thou wilt then ſtand ſpeechleſſe, as being ſelf-condemned.
Oh, let me then beſeech you to do the Will of God; be not hearers of the Word, but doers alſo, leſt you deceive your ſelves. What is it to make a good Profeſſion, and not to make good the Profeſſion? what is it to be a Chriſtian as farre as, if it be no further then, a few good words will go? what is it to ſpeak Chriſt fair, to ſay Haile Maſter, and kiſſe him, if thou kick with the heel againſt him? Truſt not in lying words, which cannot profit you; will ye ſteal, murther, commit adultery, ſweare falſely, burn incenſe to Baal, and walk after other gods, your belly and your covetouſneſſe? and come and ſtand before me in this houſe, and ſay, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are theſe? Is this houſe which is called by my Name, become a den of robbers in your eyes? Behold, ſaith God, even I have ſeen it, and will require it. Good words will never engage God to be a Patron to bad works. Think ye to lean upon the Lord, and ſay, Is not the Lord among us? behold, thou art called a Jew, and reſteſt in the Law, and makeſt thy boaſt of God, and knoweſt his Will; Behold all this, what will it come to? if thou through breaking the Law diſhonoureſt God, and cauſeſt his Name to be blaſphemed? what wilt thou do in that day, when God ſhall judge thee according to this Goſpel?
My beloved, let me beg you for your precious and immortal ſoules ſake, not to dally with God, not to trifle away theſe few moments of yours, on which eternity depends, but up and be doing the Will of God, that it may go well with you for ever. 'Tis ſaid of ſome, 2 Kings 17.33. That they feared the Lord, but ſerved their own gods; but, ſaith the text, v. 34. They feared not God, for they do not after the Commandments which God commanded Jacob. Alas, my beloved, how often muſt I ſay it, 'tis not a forme of Godlineſſe, 'tis not ſaying, Lord, Lord; 'tis not quaint civility, nor ſpecious morality, much leſſe painted hypocriſie that will bear you out; opinions will not paſſe for Religion in the day of judgement: nay, do not think, (as I may ſay) to make Chriſt a pack-horſe, to lay thy ſins on his ſhoulders, and thou in the mean time to keep them in thy boſome, to ſay he hath done the Will of God, and thou careſt not to do his Will? Alas! the loſſe will be your own, God will loſe nothing; as he that is wiſe, is wiſe for himſelf, ſo he that ſinneth wrongeth his own ſoul. Be exhorted then, and ſuffer the word of exhortation, which ſpeaketh on this wiſe, Do the Will of God, ſurrender, reſign your ſelves to him, as ever you expect to enter into the Kingdome of Heaven.
There are theſe two provoking Arguments from the text. 1 It is for no leſſe then a Kingdome, yea, for no leſſe then the Kingdome of Heaven, and is that worth nothing? The Goſpel is called the Goſpel of the Kingdom, Matth. 4.23. And the Word of the Kingdome, Matth. 13.19. For by it we are called to his Kingdome and glory. Shall not a Kingdome? ſhall not of all Kingdomes this Kingdome be glorious in our eyes, which is the Kingdome of glory? The devil offered Chriſt (as his greateſt argument of hope to prevaile by,) the Kingdomes of this world and their glory; but what's that to this? what's time to eternity? what's earth to Heaven? what are viſibles to inviſibles? what the things of ſenſe to things of ſaith? what this glory to that which is to be revealed?
We all naturally love greatneſſe and glory, and can there be greater glory, or more glorious greatneſſe then this? to be Kings to God here, Kings with God hereafter, and to reign with him more then a thouſand years? You ſee what a do there is in the world (and I wiſh there be no evil done in the world) for Crowns, Scepters and Kingdomes; do all the Kingdomes of the earth ſuffer violence, and do the violent take them by force, and ſhall not the Kingdome of Heaven ſuffer, (ſeeing 'tis willing to ſuffer) violence? Oh that the violent would take it by force! The nature of this Kingdome is to keepe thee from evil, the Kingdomes of the earth are not, (I feare they are not) had without much evil. Well, will you conſider this to engage you to do the Will of God? 'Tis for a Kingdom.
2. Conſider this argument too; if you neglect to day, it may be too late to morrow. Now or never, now or never; for what is your life? but as a vapour that paſſeth away. Do not you die daily? Know ye not that this night you may ſleep the ſleep of death: And truly, my beloved, if you heare not God in this, God will not hear you in that day. Many ſhall ſay in that day, Lord, Lord, but 'tis too late. See how Luke enlargeth this, ch. 13.24, &c. Strive, do your utmoſt to enter in at the ſtrait gate, for many will (laſily with wouldings and wiſhings) ſeek to enter, but ſhall not be able; which he enforceth by the argument now in hand, When once the Maſter of the houſe is riſen up, and hath ſhut to the door, and ye ſtanding without begin to knock, ſaying, Lord, Lord, open to us; but he ſhall anſwer and ſay unto you, I know you not whence you are. 'Tis too late, ſaith he, there was a door of hope open, but now it is ſhut; then you would not, now you ſhall not enter in. Though you cry and ſhout, he will ſhut out your cries; yea, though you cry, Lord, Lord, your anſwer will be, I know you not.
And if you begin to plead, and ſay, How, Lord, not know us? that's ſtrange! not know us! why, who are you that I ſhould know you? as he ſaith in Matthew, I never knew you. No, Lord? we have eaten and drunk in thy preſence, we have heard thee preach in our ſtreets, we were the greateſt frequenters of Sermons in all the town or countrey; and doeſt thou not know us? No, I profeſſe (ſaith Christ) I know you not. Well, in Matthew they have ſomething more to ſay for themſelves; we have propheſied in thy Name, yea, we have fought thy battels, and caſt out devils, and in thy Name have done many wonderful works; Is not this enough to be known by? ſurely thou canſt not but have taken notice, how forward we were in and for thy cauſe. But alas, the anſwer is, I never knew you; Depart, depart, I know you not.
Oh beloved we think that now (it may be) we are known, eminently known; but if we be found workers of iniquity, 'twill be in vain to ſay, when we knock, and God fayes, Who is there? why, here are they that have ſate at the upper end of the world, here are famous Citizens, Common-Councel men, yea, it may be Aldermen of the City of London. Alas, we ſhall never be known under theſe notions, upon theſe termes, 'tis not riches, nor titles of honour, (by which men are known in the world,) that will make a man known of God, when he comes to ſtand before the barre of his Tribunal. God will invalidate all the pleas that can be made. If you ſay, Whenever ſaw we him an hungred, or a thirſt, or ſtranger, or naked, or in priſon, or ſick, and did not miniſter to him? He will anſwer, Depart, ye curſed; for in as much as ye did it not to one of the leaſt of theſe, ye did it not to me. If you ſay, Open to us, for we are Virgins, we took our lamps, and went out to meet the Bridegroom, the reſt ſlept as well as we, we trimm'd our lamps, and becauſe we could not borrow, we went to buy; Lord, Lord, open to us: No, veri…y, ſaith he, I know you not.
The day of judgement will be a dreadful day upon this account, that 'twill be dies deceptionis, a day of deceit, not that it will deceive any, but many will finde themſelves deceiv'd; Oh how will men be fruſtrated of their expectation! 'twill be to them, as that day was to Eſau, wherein Jacob was bleſſed, he came in merrily from his hunting, and ſaid (without doubting of it) bleſſe me, my father; but 'twas too late, he ſought it, yea, carefully ſought it, and that with tears, but found no place for repentance; his father would not recal the bleſſing. If men will not he are when God calls, there is a time coming, when men ſhall call, and God will not hear. How doth Chriſt mourn over Jeruſalem, who ſo long neglected her peace, that at laſt it was hid from her eyes? Its too late, its too late, Jeruſalem. Oh therefore, in this day, in this your day, in this the day of your viſitation; to day, while 'tis called to day, before the night of death come, and that may be this night, I ſay, in this day hear his voice, or elſe in that day he will not hear your voice, though you cry, Lord, Lord, open unto us.
For a concluſion, there are but three things which I would briefly commend to you in relation to this great work. If they and none but they ſhall enter into heaven, who do the Will of God on earth, let me intreat you to ſtudy
1. The What
2. The How
3. The Why
of Gods Will.
1. Study what the Will of God is, for the matters to be believed and done; Do not reſt contented in general termes, but ſtudy (from the Scriptures) what the Will of God is in particular. There is notable advice given, and as notable a promiſe made, Prov. 2. My ſon, if thou wilt receive my words, and hide my Commandments with thee, ſo that thou incline thine care unto wiſdome, and apply thine heart to underſtanding, yea, if thou crieſt after knowledge, and lifteſt up thy voice for underſtanding, if thou ſeekeſt her as ſilver, and ſearcheſt for her as for hid treaſures; what then? why then ſhalt thou underſtand the fear of the Lord, and find the knowledge of God; and that not only in the general, but as v. 9. then ſhalt thou underſtand righteouſneſſe, and judgement, and equity, yea *Obſerve that, every good path.every good path.
Can there be a buſineſſe of greater concernment to us then the ſaving of our ſoules? can we take too much pains for that end? is it not a ſhame that men ſhould be more induſtrious to be wiſe for this world, then to be wiſe for heaven? Surely God requires diligence and delight in this work. Every verſe hath a double charge, v. 1. receive and hide, v. 2. incline thine eare, and apply thine heart, v. 3. cry and lift up the voice, v. 4. ſeek her, and ſearch for her, and that as for ſilver and gold. Ah, how do we look after ſilver and gold! certainly if we did but look after the Will of God, as we do after ſilver and gold, how rich ſhould we be in knowledge? what treaſures of wiſdom would our ſoules be poſſeſſed of? We need not doubt it, for our Saviour hath ſaid it, John 7.17. If any man will do his Will, he ſhall know the doctrine, whether it be of God: wherefore be not unwiſe, Eph. 5.17. but underſtanding what the Will of the Lord is.
2. Study the How of the Will of God, not only what is to be done, but how it is to be done; 'tis not enough that we do what is good, but the good we do muſt be well done; his Will according to his Will. The Apoſtle in relation to walking worthy of God to all well-pleaſing, Col. 1.9, 10. prayes, that they might be filled with the knowledge of his Will, and that in all wiſdom and ſpiritual underſtanding, that they might know not only what to do, but how and when to do it. The Hebrewes have a ſaying, that Deus magìs delectatur adverbiis quàm nominibus; God is more delighted in adverbs then in nounes. 'Tis not ſo much the thing done, as the manner of doing it, its ſeveral requiſite qualifications that God mindes. Not how much, but how well. 'Tis not barely a good act, that God requires of us, but that this act be well done, leſt our good be turned into evil, and our holy things into iniquity.
Thirdly and laſtly, let me beſeech you to ſtudy the Why of the Will of God, the end of all our actions. Why ſhould we do the Will of God? to pleaſe him, not barely to pleaſure our ſelves, but to pleaſe him; we ſhould not ſo ſeek our own good and ſalvation in ſeeking God, as to ſerve him, meerly that we may ſerve our ſelves of him; but the great thing in our eye ſhould be that which was in Chriſts, not only to do the things that pleaſe him, or only to do them ſo that they may be pleaſing, but to do them *To that very end.to pleaſe him. This ſaith Paul, 2 Cor. 5.9. is our ambition, (ſo we may reade it,) that whether abſent or preſent, i. e. whether we live or die, we may be (we reade it accepted of him, I would rather reade it actively) acceptable to him, which is as Paul elſewhere expreſſeth it, Rom. 14.8. Whether we live we live to him, or whether we die we die to him; whether it be life or death, all I aime at is that he may be magnified or glorified.
I ſhall conclude all with what Chriſt concludes this very diſcourſe, v. 24. Therefore, whoſoever heareth theſe ſayings of mine and doth them, I will liken him to a wiſe man, who built his houſe upon a rock; the rain deſcended, the floods came, the windes blew, and they (they all) beat upon that houſe, fell upon it with all their force and violence, but it fell not, for it was founded upon a rock, even that againſt which the gates of hell ſhall not prevaile; But every one that heareth theſe ſayings of mine, and doth them not, ſhall be likened unto a fooliſh man, who built his houſe upon the ſand; the raine deſcended, the floods came, the windes blew, and (we reade it as before,) beat upon that houſe, but the word is not the ſame, nor of the like force in ſignification with the (former) it ſtumbled on that houſe, or only kick't at that houſe, and down it fell without much ado, but great was the fall thereof. I wiſh you better.
And that is, that now you have heard, you may do the Word and Will of God; which that you may do and be bleſſed, The God of peace that brought again from the dead our Lord Jeſus Chriſt, the great Shepherd of the ſheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his Will, working in you that vhich is well-pleaſing in his ſight, through Jeſus Chriſt, to whom be glory for ever and ever, Amen, Heb. 13.20, 21.
FINIS.
Theſe BOOKS are printed by J. Rothwell, at the Fountain and Beare in Cheap-ſide.
Mr. Venuing hath theſe other Peeces extant.
Orthodox Paradoxes. 8o.
New Command renewed. 8o.
Myſteries and Revelations. 8o.
Milk and Honey in Divine Sentences. 8o.
Second Part of Sentences. 8o.
The Warning to Back-ſliders in a Sermon. 8o.
Mr. Bohemus. 100. Script. opened and applied.
Mr. Carter of Baptiſme. 4o.
Mr. Howe and Dr. Kendall againſt Mr. Goodwins, Pagans Debt and Dowry. 4o.
Dr. Tuckney None but Chriſt, with an enquiry what hopes to be had of Heathens, Jewes and Idiots. 12o.
The Saints Security drawn from theſe two Queſtions,
1. Whether a man hath rightly received Chriſt?
2. How a man may be ſafe in a caſe of danger?
By that excellent Text-man, Mr. Jeremy Dyke, Miniſter of Epping.
End of the text · Ralph Venning, The Way to True Happiness (1655)