The Highest End and Chiefest Work of a Christian, Discourse 2 (2 of 2)

The Highest End and Chiefest Work of a Christian · Discourse 2 (2 of 2)

p. 582. The Direction given by the Apoſtle to this end, is, to add to our Faith, Vertue, &c. that is, to apply our ſelves with all diligence to the conſtant practice of all theſe Vertues, and to labour for a proficiencie in them; If theſe things be in you, and abound, and if ye do theſe things, &c. which agrees with the interpoſition of thoſe words in the Vulgar Latin, and ſome ancient Greek Copies, verſ. 10. Wherefore the rather Brethren give diligence **foreign.by good Works, to make your Calling and Election ſure: Our Calling and Election, is to be made ſure, that is, firm, and effectual, by good Works, in the practice of the above-named Vertues: And this is to work out our own Salvation.

3. This Direction is urged with an Argument drawn from the aſſured ſucceſs in the uſe thereof, in thoſe words, If ye do theſe things, ye ſhall never fall. foreign.For ſo an Entrance ſhall be miniſtred (or afforded) unto you abundantly into the everlaſting Kingdom of our Lord Jeſus Chriſt: The latter words do plainly ſhew that the aſſurance of our Calling and Election, foreign.expreſſed verſ. 10. doth not referr only (if at all in this place) p. 59to that certitude of the Subject, as it is ordinarily called, that is, to our being aſſured or confident, that we are Called and Elected, or to our acquiring a certain Plerophorie of faith or hope, that we are at preſent in the favour of God, and in a ſtate of Salvation; but ſignifies alſo, and rather, a certainty of the Object, that is, that our Calling and Election ſhall be and remain firm and effectual, See Rom. 4.16. and 15.8.Rom 4:16Rom 15:8unto our entrance into the everlaſting Kingdom of Chriſt: which certitude ariſeth from the performance of the conditions of the Promiſe of entrance into that Kingdom.

A ſecond Text of like general direction to this end, is in Tit. 2. v. 11, 12, 13. For the grace of God that bringeth Salvation to all men, foreign.hath appeared (or hath appeared to all men: For the Greek words are indifferent to either Reading) teaching us, that, denying ungodlineſs, and worldly luſts, we ſhould live ſoberly, righteouſly, and godly, in this preſent world: looking for the bleſſed Hope, &c. Where, we are taught by the grace of God that bringeth Salvation, that is, by the Goſpel, what manner of Converſation is required of them that look to be partakers of this bleſſed hope of Salvation; to wit, that, denying all ungodlineſs, and worldly luſts, (not indulging themſelves in any known Sin, againſt firſt or ſecond Table; they ſhould live ſoberly, (in reference to themſelves and their own Bodies,) in all temperance and chaſtity; and righteouſly towards all others, in all acts of Juſtice, and Charity; and Godly, to Godward, in all Piety and Holineſs, of inward, and p. 60outward worſhip, both private and publick. Hereunto agrees that of S. John, 1 Joh. 3.2. And every man that hath this hope in him, purifieth himſelf, even as he is pure. And a compleat paraphraſe of that Text, we have in the words of S. Paul 2 Cor. 7.1 Having therefore theſe promiſes (dearly beloved) let us cleanſe our ſelves from all filthineſs of fleſh, and ſpirit, perfecting holineſs in the fear of God. Salvation is promiſed in the Goſpel, under condition of ſanctification; 2 Theſ. 2.13. And is therefore no otherwiſe to be wrought out, than by a through cleanſing of our ſelves, from all kinds and degrees of pollution, both of Soul and body, as far as is poſſible, and labouring to perfect holineſs in the fear of God.

I ſhall mention but one Text more, by way of general Direction, what a Chriſtian ſhould do to work out his own Salvation: and that ſhall be from the Apoſtle: 1 Cor. 15.58. Therefore my beloved brethren be ye ſtedfaſt, and unmoveable, always abounding in the work of the Lord, for as much as you know that your labour is not in vain in the Lord. The word therefore referrs to the precedent diſcourſe, that takes up the whole chapter, containing an ample confirmation, and explication of that grand Article of Chriſtian Faith, viz. the Reſurrection of the Faithfull to Everlaſting life, and the final accompliſhment of their Salvation from ſin, and death: The truth of which Doctrine, to him that believes it, affords an argument, abundantly ſufficient to perſwade and incourage him, to all that may be neceſſary, or profitable to the attaining unto this bleſſed eſtate, wherein his labour will be ſo fully recompenced. And therefore together with this argument, from p. 61the certainty of the reward, the Apoſtle concludes his diſcourſe, with ſpecial directions how it is to be attained: ſhewing, 1. What that work is, which is to be done to this end, 2. How it is to be perſued. viz. with all conſtancy, and diligence.

1. He ſheweth what that work is, which is to be done by him that looketh for this reward. It muſt be the work of the Lord: and what's that? our Saviour hath told us in the Text before quoted: Joh. 6.29. This is the work of God, that ye believe on him, whom he hath ſent. But this Faith, as hath been declared, doth not exclude other works, but neceſſarily require them, as it's effects, and conſequents. By the work of the Lord, therefore, muſt certainly be underſtood, all manner of good works, that is, all ſuch as are agreeable to the known Will of the Lord. For albeit no man may expect to be ſaved by, or for, any merit of his works: yet the Scripture frequently declareth that every man ſhall be judged by and according to his works. And though Faith be the prime condition of juſtification, and gives a man a title to Salvation; yet is this title to be held under the Condition of good works, without which this Right cannot be maintained. Becauſe ſuch a Faith as gives this right cannot be maintained without them: Jam. 2.14.22.Jas 2:14Jas 2:22For Faith without works is dead: that is ineffectual and vain. What will it profit a man to ſay he hath Faith and have not works? Can Faith ſave him? No, for Faith is made perfect (that is, effectual and ſaving) by works: To work out a mans Salvation then, is to do all manner of good works that are in his power, and to abſtain from evil, upon a principle of Faith in the Lord Jeſus, p. 62working by love. And this muſt needs be all that can be done by a Chriſtian in order to this end: Provided that this work be perſued in ſuch manner, as is directed by the Apoſtle's Exhortation, in the firſt words: Be ye ſtedfaſt, and unmoveable, alwayes abounding in the work of the Lord: wherein two things are preſcribed concerning the performance of this duty; the firſt is Conſtancy, expreſſed in three words ſtedfaſt, unmoveable, always. The ſecond is Diligence, and Zeal ſignified by the word, abounding.

Firſt, to be ſtedfaſt and unmoveable, is, to ſtand faſt in the Faith: and to be conſtant in the work of Faith. And ſo much is implied in the word work out your own Salvation, which (as before was obſerved) ſuppoſeth the work already begun, and yet remaining to be perfected, by a continued perſeverance, whereunto only the promiſe of Salvation is made: He that endureth to the end, ſhall be ſaved, Mat. 10.22. And when the Apoſtle ſaith, God will render to every man according to his works, he interprets himſelfs in the next words, To them that by patient continuing in well-doing, ſeek for glory and honour, and immortality, (God will render) eternallife. Ro. 2.6, 7.

Secondly, He that will work out this end, is adviſed by the Apoſtle to labour to abound in the work of the Lord; which is the ſame thing that S. Peter teacheth us, when he exhorts to give diſigence (by good works) to make our calling and election ſure: And though the abounding in good works, be not abſolutely neceſſary to the attaining of Salvation, as it is to the qualifying a man for the Degrees of the reward; yet it is, without doubt, the ſafeſt courſe to ſecure the Title it ſelf: which p. 63a few good works, with the neglect of others, will not do. If theſe things be in you and abound (ſaith S. Peter) they make you that ye ſhall neither be barren nor unfruitful. A field or tree is judged barren and unfruitfull, though it doth bear ſome fruit (as ſuppoſe, there and there, an ear of Corn or an Apple) if there be no proportion between the ground, or the tree with the reſpective coſt beſtowed upon them, and the crop that they yield: So certainly will men be judged, by the proportion of the ablities that God affords them, to their good works; elſe, almoſt every man would be ſaved; becauſe there is ſcarce any man ſo bad, but he doth or hath done ſome good works, at leaſt materially good,

Thus I have ſhewn at large from Holy Scripture only, what that work is by which our Salvation is to be wrought out: and ſhall finiſh my Anſwer to that Queſtion, with the addition of one Advertiſement more: which is, that, none of this work can be done, without the aſſiſtance of Divine Grace, as we are taught by the words immediately following my Text; For, it is God that worketh in you to will, and to doe, of his good pleaſure: of which ſomething more afterward; At preſent, I only obſerve this conſequence from them, agreeable to the queſtion in hand, viz. That, ſeeing there is ſuch an abſolute neceſſity of Gods Grace to the performance of this work, it follows, that, Whatſoever is neceſſary to obtain this Grace, muſt be equally neceſſary to work out our own Salvation. Seeing therefore that Prayer, Hearing, Reuding and Meditating on Gods word, and the frequent participation of the Holy Euchariſt, p. 64or Supper of the Lord, are the ordinary means, inſtituted by God for the obtaining of his grace, it is neceſſary, that a Chriſtian ſhould diligently apply himſelf to the practice of theſe duties, not only as good works, but as the means of grace to inable him to do what ever elſe is required of him to work out his Salvation. But of theſe things more hereafter, in the Application.

Come we now to the third Queſtion; viz. What is meant by thoſe words with **foreign.fear and trembling,? We have ſpoken of the matter of this work wherein that conſiſts. Theſe words are added to expreſſe the manner of the performance of this duty: And it is not to be imagined that there is any material difference in the ſenſe of theſe two words, though the latter of them, doth properly ſignifie the effect the former: foreign Chryſt.For, Trembling is the effect of fear. But here, they are no other than Synonymous expreſſions; the general uſe whereof, is only to fortifie, and urge the ſame ſenſe.

The meaning of the words will beſt be underſtood, partly from the oppoſites of ſuch a diſpoſition, as is thereby ſignified, and partly from the uſe of the ſame words in other Texts of Scripture. Now the direct Oppoſites of fear and trembling, are preſumption, and ſelf-confidence, or vain confidence, together with **foreign Chryſost. in Ioc.negligence, and ſpiritual ſloth. Fear and Trembling is firſt oppoſed to preſumption, and ſelf-confidence p. 65and ſo ſigniſies humility, modeſtie, and reverence. From an humble ſenſe of our own weakneſs, aptneſs to neglect, and inability to perform this work, without the ſpecial aſſiſtance of divine grace, Rom. 11.20: foreign, Be not high-minded, but fear. This agrees with the ſubſequent words, declaring the reaſon of this diſpoſition; For it is God that worketh in you to will and to do, of his good pleaſure: And with this ſenſe of theſe words agrees the uſe of them, in Pſal. 2.11. Serve the Lord with fear, and rejoyce with trembling, i. e. with all humble reverence, and dread of his Divine Majeſty, as Heb. 12.28. Let us have grace whereby we may ſerve God acceptably with reverence, and godly fear.

And without doubt a ſecond thing ſignified by this fear and trembling, foreign. Chryſoſt.is diligence, care, and ſollicitude, upon the due apprehenſion, and conſideration, of the infinite weight, and moment of this work, in order to its end; as alſo, of the difficulty of performing it by reaſon of our own weakneſs, and the many impediments, we have from the Devil and the world in the perſuance thereof. Theſe two things, humble reverence, and diligent caution, are ſignified by the ſame words, uſed by S. Paul, Epheſ. 6.5. Servants be obedient to them that are your Maſters according to the fleſh, with fear and trembling, in ſingleneſs of heart, as unto Chriſt; i. e. with a careful reverence (not a ſlaviſh fear); and with an honeſt ſollicitous diligence and caution, leſt they ſhould offend or diſpleaſe, neglect or do any thing amiſs: So, 2 Cor. 7.15. Titus bears witneſs to S. Paul, of the ready p. 66obedience of the Corinthians to his Orders, and how they had received him, with fear and trembling; that is, with all reverence, carefulneſs, deſire and zeal, to approve themſelves unto him, verſ. 11. So are the ſame words to be underſtood in our Text: Work out your own Salvation, with fear and trembling; that is, with all humility and reverence, in dependance upon God's grace, not truſting to your own power and ability, and yet doing your duty with all care and diligence.

To this purpoſe are many Precepts, and Exhortations of our Saviour and the Apoſtles, agreeable: to be here added; not ſo much to confirm the Obligation, as to preſs the Performance of ſo important a Duty. Such is that of our Saviour, Lack. 13.24. Strive to enter in at the ſtrait Gate; for many, I ſay unto you, will ſeek to enter in, and ſhall not be able. Where may be obſerved, firſt that the word Strive (being a Metaphor borrowed from thoſe laborious Combats and Games of the Greeks, foreign.wherein the Combatants were ingaged to ſtrive with might and main, for the Victory) comprehends the ſenſe of theſe two words with fear and trembling; that is, with the utmoſt of care and induſtry. And 2. The neceſſity of this Labour, is urged from the ſtraitneſs of the Gate, i. e. the difficulty of Entrance into Life. And 3. from the Miſcarriage, and ill ſucceſs of many that ſeek to enter, who through preſumption or negligence, (the oppoſites of this Fear, and Trembling) ſhall not be able to enter. Let us therefore fear (ſaith the Apoſtle) leſt a promiſe being left us of entring into his reſt, any of you ſhould ſeem to come ſhort of it: Heb. 4.1. p. 67A gracious Promiſe is left us, in the Goſpel, of a bleſſed Reſt in the Kingdom of Heaven, typified by the Land of Canaan, promiſed to the Iſraelites, towards which they were led by the Conduct of Moſes, in a laborious March through the Wilderneſs; repreſenting the Race, or Life of a Chriſtian, through the Deſart of this World, under the Conduct of Chriſt, the Captain of our Salvation. But, as then it fell out, that many that were brought out of Egypt, carried through the Red Sea, and led on the way towards the Land of Promiſe; fell ſhort of Entring, through their Unbelief, and Diſobedience: So doth it come to paſs, that many that have received the Promiſe in the Goſpel of entring into the heavenly Canaan, and are brought out of Egypt (the ſtate of Bondage under Sin, and Death) through the Water of holy Baptiſm (figured by the Red Sea) by which they are ſaved, that is, put into a way of Salvation, will at laſt fall ſhort of obtaining this Promiſe by the ſame Unbelief, and Diſobedience. And ſo many ſuch Fallers there are, that there will be few left at laſt, to enter into that Reſt: becauſe there are indeed very few that will take the pains to work out their own Salvation, begun by their Baptiſm. And that being ſo, we have reaſon to fear, leſt we be found in the number of thoſe that will come ſhort. Let us therefore **foreignlabour (that is, uſe all diligence) to enter into that Reſt, leſt any man fall after the ſame Example of **foreign.Ʋnbelief, or Diſobedience, v. 11. which is the Exhortation of S. John. 2 John 8. Look to your ſelves, that we loſe not the things which we have wrought: for want of labouring p. 68to work out our own Salvation by a perſeveing diligence. So run that ye may obtain, 1 Cor. 9.24.

Saint Paul himſelf was not without this ſollicitous Fear, or Care, when he ſaid, I keep under my Body, and bring it into ſubjection, leſt that by any means, when I have preached to others, I my ſelf ſhould be a Caſt-away, 1 Cor. 9.27. And when he uſed thoſe anxious words, If by any means I may attain unto the reſurrection of the dead, (i. e. the Reſurrection of the Juſt) Not as though I had already attained, either were already perfect; But I follow after, if that I may apprehend that for which alſo I am apprehended of Chriſt Jeſus. Bretheren, I count not my ſelf to have apprehended; But this one thing I do, forgetting thoſe things which are behind, and reaching forth unto thoſe things which are before, I preſs towards the mark, for the prize of the high Calling of God in Chriſt Jeſus, Phil. 3.11, 12, 13, 14. Thus doth the holy Apoſtle teſtifie his preſſing diligence, labour, and ſollicitude, that he uſed, to ſave his own Soul, when he had already as much aſſurance of it, as is to be had on this ſide Heaven: And if ſo much labour was ſtill neceſſary for him, (as ſure it was, except we will ſay, it was needleſs pains that he took) is it not at leaſt as neceſſary for us? Shall we preſume of gaining the Prize, with more eaſe than he durſt truſt to? Was he ſuperſtitious? or ignorant of the free grace of God, and the terms of Salvation? I will conclude with the words of St. Peter, 1 Pet. 1.17. If ye call on the Father, who without reſpect of perſons, judgeth every man according to his works, paſs the time of your ſojourning here in Fear. Great reaſon there is that they that call God Father, ſhould be careful, as p. 69obedient Children, to be holy in all manner of Converſation, as he is holy, v. 15. And ſhould walk reverently, ſtrictly, and watchfully, all the time of their Sojourning in this World: knowing that God doth, and will finally judge every man according to his works: leſt if they ſhould be found careleſs and negligent in the work of the Lord, they ſhould receive that ſevere Sentence of the wicked and ſlothful Servant, Matth. 15.26.30. Caſt ye the unprofitable Servant into utter darkueſs, there ſhall be weeping and gnaſhing of Teeth.

Now omitting all other Texts of Scripture, together with the many Reaſons that might, (and ſhall afterward in the Application) be added, I ſhall here take up with the ſpecial Reaſon, which is annexed by the Apoſtle in the words next after my Text. For, it is God that worketh in you to will and to do, of his good pleaſure. Which words being added by the Apoſtle, by way of Argument or Reaſon, to inforce the premiſed Exhortation, are ſo to be interpreted as will beſt agree with the Scope and Intention thereof: And therefore are not to be underſtood in ſuch a ſenſe, as deſtroyes the freedom of the Will, in regenerate perſons, to whom only the Exhortation is directed: For that would make void the Exhortation, as St. Chryſoſtom argues upon the Text. For if it be ſo, that the Whole Work is done by God, irreſiſtibly, without any liberty left to our Wills, to neglect it, why are we exhorted to do it our ſelves? If nothing can be done in this Work, without irreſiſtible Grace; then nothing, that can be done, can be neglected: No more good can be done by any Chriſtian than is done; nor, no leſs.

p. 70But I have no diſpoſition to enter upon the Controverſie, raiſed about the ſenſe of theſe Words: But ſhall plainly, and briefly declare, what I conceive to be the ſcope, and meaning of them, in reference to the antecedent Exhortation.

Therefore ought we to work out our own Salvation with fear and trembling, that is, with an humble dependence upon God, and with a diligent care to accept and improve his Grace; becauſe, It is God that worketh in us to will and to do, of his good pleaſure: i. e. 'Tis he, (not only that begins this work in us, by his preventing Grace, whereby we are at firſt converted, and effectually called, but) that carries it on, Phil. 1.6.Phil 1:6and inables us to work it out, by his co-operating Graces: So that it is certain, we can do nothing without his Grace; which he gives to the humble, i. e. to them that are ſenſible of their need of it, and depend upon him for it, with fear to want it by their neglect of it. And though the firſt Grace which is the Seed of God, by which we are Regenerated, and called to believe, be given abſolutely, without any Condition; yet, additional grace, whereby our Salvation is to be wrought out, is not promiſed without the Condition of Improvement of that Grace, which we have already received. According to the words of our Saviour. To him that hath, (i. e. improveth his Talent which he hath freely received) ſhall be given, and he ſhall have abundance; But from him that hath not (i. e. that doth not ſo) ſhall be taken away, even that which he hath. Matth. 25.29. Seeing therefore, that without the grace of God, we can do no good Work, much leſs work out our own p. 71Salvation; It behoves us to take heed of Preſumption, and Self-confidence, that we do not preſumptuouſly truſt to our ſelves, and our own abilities, but labour for the grace of God: Whereby we may ſerve him acceptably with reverence and godly fear. Secondly, of Sloth and Negligence, that we receive not the grace of God in vain, Rom. 12.11. Heb. 6.12. 2 Cor. 6.1.Rom 12:11Heb 6:122 Cor 6:1nor forfeit the aſſiſtance thereof, and provoke him to withdraw it from us, by our unprofitableneſs; and ſo being left to our ſelves we ſhall neither be able to will nor to do. It concerns us, to beware that we quench not the Spirit of God, by reſiſting Him; that we be alwayes fearful of our ſelves; and careful, not to neglect the grace of God, which he giveth freely of his good pleaſure, having not bound himſelf to beſtow it upon every one, much leſs to continue it, whether he will make uſe of it or no.

So theſe words do afford a juſt and weighty Reaſon, why we ſhould work out our own Salvation with fear and trembling; becauſe it is God's Work, not only as commanded by him, (which is one reaſonable Conſideration to move us to a reverend diligence in the performance) but alſo as it is to be effected by his ſpecial Grace, without which, it can never be done.

But I ſhall not deny, but that the ſame words may have another ſenſe, which I find given by the Greek S. Chryſoſt.Father, and more generally received by modern Interpreters, viz. as affording an Argument of Incouragement to the forementioned Duty, from an aſſurance of God's effectual aſſiſtance, that ſhall never be wanting to them, that go about it, with ſuch humility p. 72and diligence, as is ſignified by that fear and trembling: For ſo may we be confident of this very thing, that he that hath begun a good Work in us, will perform it unto the day of Jeſus Chriſt, Phil. 1.6. This confidence is no more than may be aſſumed by any Chriſtian, upon the general Promiſe; To him, that hath ſhall be given; Rom. 11.29.Rom 11:29And, The Gifts and Calling of God, are without Repentance: Therefore although, in reſpect of our own inſufficiencie, we have reaſon to purſue this Work with fear and trembling; yet are we not to be diſcouraged therein, ſeeing it is not our Work only, but God's. 'Tis not an Undertaking of our own, upon our own heads, or our own ſtrength; but, 'tis God that ſets us awork; elſe it had never been begun: Nor is it only begun by him, and then left to us to work out, by our own ſtrengths or by that ſtock of Grace which was given us at the beginning; but carried on by the power of God, whereby we are kept through Faith unto Salvation, 1 Pet. 1.5. So that, be we never ſo weak and inſufficient, of our ſelves, for this Work, we are ſure, God hath all-ſufficient power to enable us to go through with it. And this power of his Grace is ingaged by his good Will; For ſo God worketh in us to will and to do **foreign.of his good pleaſure. His good Will to us, teſtified by the beginning of this Work in us; and his Pleaſure and good Will to the Work it ſelf, which is highly pleaſing to him, are very great Reaſons, why it ought to be purſued with all care and diligence; not as our own Concernment only, but as God's Work which he hath ſet us about; (For, Curſed is that doth the work of the Lord negligently;) p. 73and is no leſs pleaſing to him than advantageous to our ſelves. Thus it appears that this received ſenſe of the words, is not at all excluſive of that which was before mentioned, but additional, and agreeable to it.

Thus much ſhall ſuffice for the Explication, foreignand confirmation of the general Doctrine: That which remains, is matter of Application, wherein we muſt have leave to ſpeak plainly, and freely; in the juſt reprehenſion of divers ſorts of people, for the notorious contempt, or neglect of this ſo neceſſary a duty, both in the matter and manner of it.

1. And firſt, What ſhall we ſay to ſuch perſons as act directly contrary to the matter of this precept? Being ſo far from working out their own Salvation with fear and trembling, that the Main of their work tends to a quite contrary end, leading and diſpoſing them to everlaſting perdition, and damnation. How many ſuch are there, amongſt them to whom the Goſpel of Salvation is preached, and that do not pretend to any doubt of the truth of it; who notwithſtanding, do not only ſomtimes, by accident, through infirmity, or inadvertency, act ſuch things as are oppoſite to this end; but make it their conſtant work, ſtudy, and chief buſineſs ſo to do: Living ſo, as if their deſign were to work out and aſſure their own damnation: As if they were not only contented to be damned, but ambitious of preferment p. 74in the Kingdom of darkneſs; Treaſuring up to themſelves wrath againſt the day of wrath. Inſtead of labouring to be reconciled to God, they ſtrive continually to augment the anger of God (who is a conſuming fire) and make themſelves irreconcilable to him; blowing up the fire of his wrath: inſtead of ſtudying to fulfil the conditions of the Promiſes, they do as it were ſet themſelves to accompliſh the conditions of the Threatnings: Working with both hands earneſtly (as the Mica. 7.3.Prophet ſpeaks) i.e. with might and main ſuch things as they do themſelves believe and know to be inconſiſtent with any preſent hopes of Salvation. How many Gallants are there, that think they have nothing elſe to do, no work that they can or will find, Tit. 3.3.Titus 3:3but to ſerve diverſe luſts and pleaſures? Are there not many that make it their whole imployment, and travail, to purſue ungodly deſignes of lawleſs pleaſure, ambition, covetouſneſs, malice, revenge or ſaction: Yea and many ſo profeſſedly vitious and debauched, as to glory in their wickedneſs, ſtriving to outvie other men in ſin; that affect and are ambitious to ſeem more vile & vitious than they are, greater Drunkards, Whoremaſters, or Cheats, than indeed they are! Making themſelves guilty, by their vain pretentions of many acts of ſin, which they never were able to commit. Hear, ô Heavens, and be aſtoniſhed, ô Earth! that men that are reaſonable, ſhould, as it were, in deſpite and affront of their own reaſon, wilfully prefer the depths of Eternal miſery before the utmoſt Height of all poſſible Felicitie. That they ſhould deſpiſe all promiſes that are valuable to an immortal p. 75Soul! nay that they ſhould flie from Salvation and …urt their own Deſtruction! That, they ſhould be … love with death, and be ſo zealous for Hell. …hat men ſhould be ſo malicious to their own …ouls! ſuch Abaddons, and Apollyons, to them…lves, as to combine with the Devil to bring …emſelves, into the ſame curſed ſtate with him! … is the Devil's buſineſs to work out the final and …recoverable damnation of men; and becauſe he …nnot do it alone without their own aſſiſtance, he …s men a work to do it themſelves. Oh that men ſhould be ſo caitively diſpoſed, as induſtriouſly to …dermine, ruine, and utterly ſubvert their own Salvation! How dreadful it is to ſee, foreign. Baſil.…ow men will cark, and care! what …fficulties, perils, and pains they will undergo, to aſſure their own …erdition! what vehement diſtaſts …hey have to holineſs, purity, and …iety? what paſſionate doting affecti…ons to vice? How impatient, and angry they will be at any thing, or perſon, that hinders their progreſs towards the mouth of the bottomleſs pit.?

2. With theſe are to be joyned, ſuch as do not only refuſe to work out their own Salvation, but under, and diſcourage others as much as they can from this work, by mocking and laughing at them that are ſo ſolicitous, ſo careful for ſuch a melan…holy deſign: that are ſo tender-conſcienced as not …o run with them to the ſame exceſſe of riot: that are ſo fearfull of doing any thing that may barr them from Salvation, or leaving undone any thing that may be neceſſary to attain it; that are ſo ſcrupulous of their words, and actions; that make ſuch a p. 76do about this buſineſs of ſaving their Souls, and ſpend ſo much time in the works of Religion, Praying, Faſting, Watching, Reading, Hearing, Meditating: Such alſo as tempt, and ſolicit men to neglect this work, and to addict themſelves to contrary practices. Oh that theſe men would conſider whoſe agents they are! What direct adverſaries they are to the Goſpel? taking up Arms againſt the deſign of the Saviour of the world; joyning with the Devil to oppoſe the Salvation of Men, and to promote their damnation! How exactly Satanical they are! How they out-malice the Jews and Turks, and vie malice with the Devil himſelf, whiles they tempt men and women, to act contrary to that Goſpel which they believe to be true, as he doth: whiles they mock, and diſcourage men from doing ſuch things as they know to be good, as the Devil doth: And, like him, are not willing to be damned alone, but ambitious of gaining Proſelytes to him, and filling up the Regiments of that Prince of darkneſs! I have no words ſharp enough to purſue the reproof of theſe men; And therefore muſt leave them to the more powerful rebukes of their own Conſciences, Which, if they be not poſſeſſed with a dumb Devil, cannot but tell them, they muſt never look to be ſaved, til that comfortable hereſie of Origen be approved for ſound Doctrine: that is, That God (not only would have all men to be ſaved, but) will ſave all, Devils and all, at laſt.

3. An other ſort of men there are, not altogether ſo deſperate as theſe elder ſons of Belial, no ſuch zealous ſervants of Beelzebub; but yet as negligent in the ſervice of God, as theſe are diligent in p. 77the Devil's work as careleſs in the working out their …wn Salvation, as others are deſpeate in ſeeking their …wn deſtruction: Men that are ſomething afraid …f Hell, but have very cold and faint affections for deaven: Men that could be content to be ſaved, …ather than be damned to Everlaſting fire; but …ave little or no ambition, care, or ſollicitude for …heir own Salvation. They dare not make ſuch poſt …aſt to Hell-ward; but withall, have as little haſt towards Heaven. That live as if they were indifferent, whether they be ſaved or no: That can … and hear Preachers diſcourſe of Heaven, and …alvation, with as little or leſs affection, than they will hear or read a good Tale, or a Romance; and regard it no more than if it were but a Poetical deſcription of the Elizian fields, a Platonical Idea, or a good faſhionable piece of religious Invention, and ſpeculation; a good honeſt Fraud deviſed to …oſen men of the pleaſure of their luſts, and to fright or flatter them into a civil life. That ſeem by their carriage to imagin, we are not in earneſt when we perſwade men to take ſo much care for an other world.

O how do the greateſt number of Chriſtians by profeſſion, ſlight, viliſie and neglect this great Salvation, and all thoſe rich and precious promiſes of the Goſpel, as if they were ſome inconſiderable trifles, not worth the regarding! whereas if it be but a carnal or worldly intereſt that a man hath to work out, ſome good purchaſe, or bargain, a good place of preferment; or ſome choice piece of pleaſure; he will never leave working, by himſelf, and his friends, till he hath effected it, his head will be waking and plotting night and day to p. 78bring it about. He will ſpare no travail, no pains to gain his end. How doth the Covetous ma… cark, and care, and drudg to get wealth? The ambitious man to get honour? The voluptuons man to ſatisfie his brutiſh ſenſual appetite? Whiles this ſpiritual eternal Intereſt is ſo generally neglected as if it were a matter of no valuable concernment. Whereas no common notion, or principle of truth can be more evident, than this is, That this Salvation (if men admit the truth of it) is the only true, and ſupream intereſt of a man, as a Man. The common intereſt of all Creatures, is, Their ſafety, and welfare. Now, who is there, that underſtands, and believes any thing meant by this term of Salvation, that doth not know that it is that wherein conſiſts his only poſſible ſafetie, and happineſs? There are indeed ſome other petty points of temporal ſafety, and content, in this world; which ſome men call happineſs. But in truth, he deſerves not the name of a Man, much leſs of a Chriſtian, that doth think his chiefeſt Good can conſiſt in any thing that this world can afford: Nay that doth not conſider (which is ſomthing more than to know) the notorious vanity of all this worlds goods, both in regard of the imperfection of the matter of them, and in reſpect of the uncertainty of the duration; Who doth not know, that it is utterly impoſſible to ſecure his temporal injoyments, for any definite time, though never ſo ſhort? But if that could be, it is not poſſible for any man of the largeſt fancy in the world, to name, ſet down, or imagin what portion of worldly things, would fully content him: ſo that if he could work out the obtainment thereof, his deſires p. 79would be ſo fully ſatisfied, as not to extend any …urther, as to any more of the ſame, or to any other things. Doubtleſs it is experimentally, and ſenſibly evident to all, but Idiots and Infants, that all the Objects which this world affords, are …o more able to fill the capacitie of humane De…ires, than a pint of water would be to fill up the whole channel of the Sea; or to ſatisfie the thirſt of the droughty Earth. On the other ſide, he that believes the Goſpel, cannot but believe that this Salvation, once effectually wrought out and obtained, ſecures a man from all poſſibilities of evil, and brings with it as perfect a fulneſs of happineſs as the nature of Man is capable of: and that this ſafety, and happineſs, in this ſtate of Salvation once poſſeſſed, is ſecured to Eternity, beyond any fear of mutation. And is it not then a ſtupendious piece of irrationality, for any man that knows, and believes all this, to neglect the working of it out? that is, either not at all to regard it, or to make it no more than a meer by-buſineſs, the leaſt part of his care! Yet, what is more common than this extremity of folly, even amongſt them, who are not the worſt of Chriſtians?

When they go about any thing towards this end, how pitifully do they go to work? Inſtead of this fear and trembling, this ſpiritual ſhaking palſy, they are poſſeſſed with a torpedo, a dead palſy; or numbneſſe, as if every faculty of the Soul and Body were crampt. When they come to hear the Goſpel of Salvation, and to receive inſtruction how to work it out, which is the main end and ſcope of our preaching; what lazy, liſtleſs, yawning poſtures do they appear in? How wearily do p. 80they ſit? If they pray, how cold, heartleſs, and Zeal-leſs, is their formal devotion? If they give Alms how penurious, how degenerous is their charity? Notwithſtanding that the Author of this Salvation, hath ſo frequently and particularly deſcribed this, as a ſpecial means of working out ou… Salvation: Yet except men can find out ſome other end, advantage or motive for their charity, what a poor pittance is it that they will part with upon this deſign?

When men are frequently admoniſhed, exhorted, and perſwaded, by the moſt powerfull applications of Gods word, to the duties of mortification, ſelf-denial, watchfulneſs, holineſs of converſation; how will they ſtrain their wits, to invent excuſes, and pretences to evade the neceſſity of theſe practices? There is nothing that we have ſo perfectly learned from our firſt Parens, as the art of excuſing our ſelves from our Duties, and our Sins, Nothing that men ſo vehemently deſire, as to evade the power of Divine Grace when it makes towards their Souls, by the preaching of the Word. When the holy Ghoſt makes towards them to overſhadow them, to the end, that Chriſt might be conceived, and formed in them, How ſtrongly is he reſiſted? How does the harlot mind ſtrive to prevent the conception of Grace, or to force abortion? Such a deſperate averſneſs there is in the Carnal mind, to the kindneſs of the Divine Spirit, flying from his approaches, loathing his imbraces, deſpiſing his allurements, ſleighting his rich preſents, and bountifull promiſes, ſtrugling againſt all his importunities. Whereas let p. 81but the unclean Spirit come with any ſleight temptation, to corrupt and deflowr the Soul; no common Strumpet is ſo ready to proſtitute her body, as the carnal man is to abandon his Soul to the luſts of the Devil.

And what is the reaſon, why the ſpiritual, and heavenly promiſes of the Goſpel are ſo much deſpiſed? Why! There is a double prejudice, which the nature of all men hath againſt them: 1. Becauſe they are promiſes of future Happineſs. 2, Becauſe that Happineſſe is ſpiritual, and heavenly.

1. Becauſe they are but promiſes of Happineſs to come in another world, and thoſe generally confronted with ſome variety of preſent injoyments in this world; which muſt be relinquiſhed, either in whole or in part, by him that will build his hope upon thoſe promiſes. Without doubt, the conſideration, which ſo much abates the ſenſe that carnal men have, both of that extremity of Miſery which is threatned, and alſo of all that Felicity which is promiſed in another world, is the futurity of both, at ſuch an uncertain diſtance of time. And conſequently, this is one of the chiefeſt reaſons of all that ſtupidity, which is ſhewn in their ſo great neglect of this Salvation. So impotently childiſh, and ſottiſh are the paſſions of men, that a dram of preſent pleaſure, appears more valuable to them than a thouſand talents of future gain: which is a judgment ſo perfectly brutiſh, as deſerves not to be confuted by ſober Reaſon.

2. An other Prejudice that carnal men have againſt the promiſes of the Goſpel, is from the matter of them, which is ſpiritual, and heavenly; haveing p. 82nothing of the Turkiſh carnal Paradiſe in it: Nothing that fleſh and bloud, the habitual ſinner, can tell what to make of. Thoſe high raiſed priviledges of the Beatifical Viſion, the inheritance of the Saints in light, heavenly glory, the Crown of life, and thoſe things which are above, where Chriſt fits at the right hand of God, are things that have no juice, no taſte in them to carnal minds; who are not eaſily brought to underſtand, or believe, there can be any true felicity, or pleaſure, in any thing which is not carnal and ſenſual. But this is not only an infallible Symptom of Infidelity, but a degree of Sottiſhneſs, beneath that of the better ſort of Epicureans.

There is yet one branch of Reprehenſion remaining; and that belongs to the preſumptuous. The perſons I have hitherto been ſpeaking of, are ſuch as do either obſtinately oppoſe, or wretchedly neglect this duty; as not having it in deſign, to work out their own Salvation: and ſo are moſt directly peccant againſt the matter of this precept. But there are others no leſs to be reproved for their deficiency in the manner of performing it: Being ſuch as do indeed project, and expect to be ſaved, but are extreamly far from any ſuch thing, as that fear and trembling which the Text requires. But inſtead of that, they are tranſported with preſumptuous confidences and vain hopes, built upon the ſands of their own Imaginations, promiſing themſelves to be ſaved upon far eaſier terms than thoſe which from the Goſpel have been declared. As upon a meer idle fruitleſs faith, that is, either an hiſtorical dogmatical beleif, of the truth of the Goſpel of Chriſt, that indeed there was, and yet is ſuch a Perſon, p. 83as Jeſus Chriſt, and that he was a true Prophet ſent from God, and the Meſſiah, the Son of God; and that which is written of him in the Goſpel is no fable, but real truth: (Some of which things are as well believed by Turks, and all by the Devil, more effectually, than by them; for the Devils believe and tremble): Or elſe, nothing but a certain fiducial confidence in Chriſt as a Saviour only, without regarding him as a Lord, or having any reſpect to his precepts, as of any neceſſity to Salvation: Hereupon they never doubt of their Salvation; or, if they do againſt their wills, they account it their greateſt ſin, as if it were indeed no leſs than the doubting the truth of Gods promiſes. This hath been taught by many, to be the only true juſtifying ſaving Faith: And no wonder that men have been apt to entertain ſuch an eaſie Doctrine; and that, having entertained it, they are carried away with preſumption, to think nothing elſe of neceſſity required to qualifie them for Salvation. Certainly, fleſh and blood cannot wiſh an eaſier way to Heaven than this is. But this error, in them that can and do read or hear the Scriptures of the New Teſtament, (as well as the Old) can be no other than willfully affected. There being ſo many hundred Texts of the ſame Scriptures, (altogether as clear and poſitive as any that can ſeem to favour this Doctrin) that require other conditions and qualifications for Salvation, than that of Faith: beſides many that do ſufficiently declare that this is not the Faith to which Salvation is any where promiſed. I ſay hundreds of Texts are found in Scripture, which do as plainly and as poſitively (as is poſſible) declare p. 84that Repentance, Holineſs of Life, Mortification of fleſhly Luſts, with all Duties of Piety, and Love to God and our Neighbour, are Conditions of Salvation, no leſs neceſſary, and indiſpenſable than Faith is; And many Texts (before alledged) that do clearly ſhew the true juſtifying Faith, to be no other than ſuch, as works all theſe things in the unfeigned Believer, and therefore comprehends them all in thoſe Texts where it is made the ſole Condition of Salvation. Faith that purifies the heart, that overcomes the World, that is obedient to Chriſt: If theſe Texts be as good Goſpel, and as Authentick, as any of thoſe which make mention of Faith alone, without any additions, or interpretations; what can it be but wilful preſumption, to expect Salvation upon ſuch a Faith, as is not joyned with theſe Conditions?

Others there are, who do quit themſelves of all this fear and trembling, all the ſollicitude which the Text requires, upon a ſummary Conſideration and Confidence of God's mercy. Let their Lives be what they will, God is merciful they are ſure, eſpecially to ſuch as truſt in him, and that they are reſolved to do, whatever Duty elſe they neglect. And though they do not deny his Juſtice, yet they will hope in his Mercy, even againſt Hope. And why may not the Devil do ſo too, if he could? Doth not he know that God is merciful? O but he knows, He will not be ſo to him! And how doth he know that? Hath he any greater aſſurance of it, than this Revelation of his Will? And is not his Word ſo? Yet, they will never believe, that God will be ſo ſevere in his Laſt Judgment, as he ſeems to be in his Threatnings: p. 85but that his tender Mercies, Pſal. 145.9.Ps 145:9are above all his Word, as well as his Works; That he is more merciful, than not to ſave his own Creature; though he ſaith the contrary: (He that made them will not have mercy on them, and he that formed them, Iſai. 27.11.Isa 27:11will ſhew them no favour;) more merciful than juſt, or true, or holy; more merciful in his Deeds, than true in his Words. That he doth not mean as he ſaith (though he ſwear to it) when he threatens damnation to men, Heb. 3.11.18, 19.Heb 3:11Heb 3:18Heb 3:19and that they ſhall never enter into his Reſt. Divers other grounds there are of Preſumption, whereby wretchleſs Souls (in favour of the Fleſh, to eaſe themſelves of the Yoke, as well of the Goſpel, as of the Law) are wilfully deceived. Such are all ſingle Inſtances of partial Vertue, as Temperance, Continence, juſt Dealing, ſome Works of pretended Charity, ſome particular practices of External Piety; an outward Profeſſion of Religion, ſiding with Parties, Forms of Godlineſs, without the power thereof: Freedom from ſome kinds of groſs Vices, that others live in: The Phariſee's plea, They are not as other men are, Extortioners, Ʋnjuſt, Adulterers, &c. they are no Murtherers, Thieves, common Drunkards; no Hereticks, nor Schiſmaticks, nor Rebels, &c: And what then? Why, without doubt (if they ſay true) they ſhall not be damned for any of theſe Vices; And therefore they ſhall be ſaved. They Faſt and give Tithes, and Alms too, (yet have no Charity, 1 Cor. 13.3.) as did the Phariſee: And ſhall not they be ſaved? No, ſurely, if our Saviour muſt be the Judge, and will keep to his Word: For I p. 86ſay unto you, (ſaith he) that except your Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdom of Heaven, Mat. 5.20.

But I ſhall conclude my Application, with a ſerious endeavour to give force and efficacy to the Exhortation of my Text; firſt by ſome powerful Arguments; Secondly, by ſome general Directions, for the practice of this ſo important a Duty.

I ſhall begin with the Arguments, or Motives; whereof the firſt is to be drawn from the Conſideration of the infinite Concernment of this Buſineſs. The infinite weight, worth, and moment of this End, hath been already declared in the beginning of this Diſcourſe, in anſwer to the firſt Queſtion, viz. What this Salvation means. And the ſumme of the Anſwer, collected from divers Deſcriptions thereof in Scripture, amounted to this; That it could ſignifie no leſs than, firſt, a Deliverance from the greateſt Evil; and ſecondly, an Obtainment of the higheſt Perfection of Happineſs, that the nature of man is capable of: And this I call, an infinite Concernment, without an Hyperbole, becauſe in the extenſion of it, it is no leſs; as being Eternal, in both parts; a deliverance from Everlaſting Death, unto an Eternal Life. Now it being perfectly reaſonable that the intention of mens Affections, ſhould be proportionable to the real value of their Objects; it follows, that that ſolicitude & care, which the Text requires (though it cannot ſo much exceed that which we have for other things, as the worth of the Object doth, becauſe we have no Capacity of ſuch an Exceſs; yet that it) ſhould really and effectually p. 87ſurpaſs all other Cares. And, if it doth not ſo, it muſt needs be; either becauſe men do not Conſider the Value of it; or, becauſe they do not believe the truth of it.

There are (I fear) not a few pretending Chriſtians, that, to ſave themſelves the trouble, and the care of working out this Salvation, do reject the Faith of it: To diſ-ingage themſelves from the bonds of Religion, eſpecially the Chriſtian (which indeed is the ſtricteſt,) will needs perſwade themſelves, It is but a politick Fiction, a mere Invention, a handſome Philoſophical Fable, impoſed upon mens Credulity, to keep them civil by the common Engines of Hope and Fear. They hold it to be againſt their Intereſt in this Life, to believe there is any other, though it be not ſafe to deny it in this part of the World. From ſuch perſons I ſhall turn away; leaving them to the Conviction, which they will only admit, viz. that of their own Senſes in another World. Their own ſenſes, I ſay, becauſe our Saviour hath told me that no other will move them; If one ſhould come from the Dead (to tell them what he had ſeen or felt there) they would not be perſwaded. Luk. 16.31.Luke 16:31For they have, not Moſes and the Prophets only, but all the Apoſtles and Evangeliſts, and all the Martyrs, together with an infinite number of Miracles (witneſs'd with as much Evidence, as any matter of Fact is capable of) to perſwade their belief. And if all this be inſufficient, I am not ſo vain as to hope to give them any better Evidences of the Truth. But have reaſon to paſs them by, with the Cenſure of the Apoſtle, 2 Tim. 3.8. As Jannes and Jambres p. 88withſtood Moſes, ſo do theſe alſo reſiſt the Truth; men of corrupt minds, reprobate concerning the Faith: The Motive which I am urging to perſwade men to the work which the Text requires, ſuppoſeth their belief of this Salvation; and needs nothing to make it effectual, but a ſerious Conſideration of the tranſcendent excellency and neceſſity of this Deſign above any other. The matter that is put to iſſue, the queſtion in ſhort is, Whether we deſire to live for ever in Glory and Happineſs, with Chriſt and his holy Angels in Heaven; or have our Portion with Devils and Reprobates, in the Lake that burns with Fire and Brimſtone, the place of utter Darkneſs, where there is nothing but weeping, and wailing, and gnaſhing of Teeth. Now, were there no more than a mere poſſibility, or probability at moſt, of theſe Events to a man, without any convincing Evidence of their certainty; yet were it extreamly unreaſonable to neglect them: eſpecially when as the means requiſite to the ſecuring them, are ſo inconſiderable, in compariſon of the value and importance of the ends; and otherwiſe ſo highly valuable in themſelves.

To him therefore that hath any Doubts ariſing in his mind about the truth of thoſe things which the Goſpel declareth concerning the Judgment to come, Hell and Heaven, and is thereby tempted to neglect them; I ſhall only propound by way of Advice towards his reſcue from ſuch a fatal hazard, theſe three Queſtions, to be deliberated upon, before he abandons himſelf to ſuch a deſperate Courſe.

1. Whether there be any impoſſibility in the p. 89ſubſtance of theſe Doctrines; that there is another Life after this, with a General Judgment to come upon all men? that there are Eternal Rewards and Puniſhments for men in that future Life, proportion'd to the Actions of this Life? Can it be demonſtrated that the futurity of theſe Events, doth import Contradiction to any known Verities?

2. Is there no probabilitie of the truth of them? Do not all the Teſtimonies and Arguments that have been alledged for their confirmation, with the general conſent of almoſt all the Nations of the World, as well Heathens as Chriſtians, amount to ſo much as a probability of the truth of them? And if they be poſſible, and in any degree probable, doth it not follow that they may be true?

And then my third Queſtion, that I would adviſe ſuch a doubtful perſon ſeriouſly to conſider of, is no more but this; What if they ſhould prove true? And, if after theſe Conſiderations he can be ſo deſperate, as to continue in the neglect of theſe Events, without any care to provide for them, and can arreſt his mind with Heſter's Reſolution, If I periſh, I oeriſh; Who can help it? So much for the firſt Motive.

The ſecond is from the neceſſity of man's Working to the obtainment of this End: which is a thing not to be had or hoped for without Seeking, Labouring, Working, Striving: Not a thing that comes by Fate, or Fortune, or by any abſolute inconditional Decree. All the hopes we can have of this happineſs, are grounded upon the Promiſes of the Goſpel, and thoſe limited by the Conditions, which have been before declared in the Explication of this Work. There is no Promiſe p. 90of Salvation to be found in Scripture, wherein ſome or other of thoſe Conditions are not expreſſed, and all the reſt underſtood. Or, if there be any ſemblance of an abſolute Promiſe, it ought certainly to be interpreted by the Conditional, by which it is limited. For, What if it can be found in Scripture that God hath ſaid, He will ſave ſome, to wit, a certain number of Elect Perſons, without mention of any Character, by which they may be diſtinguiſhed? That ſure is a Prediction, rather than a Promiſe; or, if we will call it a Promiſe, yet it can never be capable of any Application to a particular perſon, in ſuch indefinite terms; nor till it be explicated and determin'd by ſome conditional Promiſe.

But againſt this neceſſity of working for Salvation, it may be objected that, Salvation is a gift of free grace, Rom. 6.23. The **foreign.gift of God is Eternal Life. Therefore it is called the Grace of Life, 1 Pet. 3.7. By Grace ye are ſaved, foreign.Epheſ. 2.8. And if by Grace, then it is no more of Works, otherwiſe Grace is no more Grace. But if it be of Works, Rom. 11.6. & 4.4.Rom 11:6Rom 4:4then it is no more of Grace, otherwiſe Work is no more Work: Now to him that worketh, is the Reward not reckoned of Grace, but of Debt.

1. The Anſwer to the Objection from theſe Texts, is clearly ſuggeſted in the laſt of them: (wherein the ſtrength of the Objection chiefly lies) to wit, in the ſpecification; Firſt of this Gift or Grace, by the relative term of a Reward; And ſecondly of the Work, as being ſuch as makes the Reward to be of Debt: 1. Thus Grace is termed p. 91a Reward, as it is alſo called in other Texts, The Reward of the Inheitrance: And the Recompence of the Reward: Rev. 22.12. foreign. Col. 2.18. & 3.24. Heb. 11.26.Col 2:18Col 3:24Heb 11:26My Reward is with me, to give to wery man, according as his Work ſhall be. A Reward cannot be without reſpect to ſome Work: A free Gift may be without any Condition, but not ſuch a one as is reckon'd for a Reward: Whereas therefore the Apoſtle ſaith, To him that worketh the Reward is not reckon'd of Grace but of Debt, He cannot be underſtood to ſpeak of all manner of Work (without contradiction to himſelf in the term of a Reward,) but of ſuch only as is inconſiſtent with Free Grace, that is, Meritorious Work, and ſuch as makes the Reward to be a due debt: But no ſuch work can be done by a Creature. Though God may oblige himſelf in point of Truth to his Creature, by his free Promiſe; yet he can never be obliged by it in point of Juſtice, by any Work of his Creature, to any Reward (much leſs to ſuch an one, as is ſo infinitely diſproportionable to any poſſibility of their Works.) Becauſe all that can be done by a Creature in conformity to God's Will, (that is, all the good that can be done by him) is a due Debt to the Creator. But where the Work is a Debt, the Reward (if any be given) can be none: Beſides, it is abſurd, to think that any man can be bound to reward his own Works. But every good Work is the Effect of God's grace; For it is God that worketh in us to will, and to do, of his good pleaſure: So that, this Condition of Evangelical Works, doth not evacuate the freedom of God's grace, nor yet diminiſh p. 92it, but rather advance it: Seeing thoſe Works, as well as the Reward, are the Effects of his grace.

2. But how little moment there is in this Objection, muſt needs appear to him that firſt believes, (that which no body but an Atheiſt, or an Epicurean will deny, viz.) that there is no temporal Salvation of the Body, Life, Health, or any other good thing in this World, but is alſo the gift of God: And ſecondly, conſiders, what neceſſity there is of humane induſtry, care, and pains, to the obtainment of ſome (at leaſt) of theſe Gifts.

And this Anſwer, if it be duly adverted, will ſuffice to ſolve an other Objection, againſt the neceſſity of Working, in order to Salvation drawn from

2. Object. the Doctrine of Predeſtination. Becauſe that Salvation which the Text ſpeaks of, is not only a free Gift of God; but ſuch a one as is given to none, but them to whom it is predeſtinated: And to them it is ſo certain, as can never fail, without the fruſtration of the Divine Decrees; What need then of our ſollicitude or labour to work it out? Is it our part to take care that God be not deceived in his Providence, or diſappointed in his Decrees?

They that make this Objection, Anſwer. ſhall need no other Anſwer, than that which they ſhall be able to make to themſelves, in reference to the following Queſtions. 1. Whether they do believe, that any kind of temporal, bodily ſalvation, or any other worldly good thing, is given to any, but them to whom it is predeſtinated? Or (which is all one) whether God's Decrees do not extend, as well to things Temporal, p. 93as to eternal? Secondly, ſuppoſing they do, What need is there of any work or care of man's, for any end or purpoſe whatſoever? What need ſo much toil of the Husbandman to plow and ſow, and mannure his ground, ſeeing his Crop (if he ſhall have any) is predeſtinate? What need any working for meat, drink, or rayment? Nay what need of Meat, Rayment, Phyſick? what need of Eating, or Drinking, in order to the preſevation of life, or health? what needs any care or defence to preſerve the body from the moſt imminent danger that can be? ſeeing that all preſervation of life, and health is decreed by God? The anſwer which any ſober man can make to himſelf, as to theſe queſtions, will fully ſuffice to diſcharge his mind from the temptation of this old Objection. Seeing he cannot but underſtand, that it may be altogether as true, that no body is predeſtinate to Salvation, but he that indeavours to work it out with fear and trembling; as it is, that no body is predeſtinate to live, in bodily health, and ſafety, but he that eats, and drinks, and avoids ſuch things as would neceſſarily deſtroy his life. And that the certainty of the End doth not take away, but rather inferre, the neceſſity of the Means,

3. The third Motive, may be taken from the equity and reaſonableneſs of this work: There is nothing required of us in order to the obtainment of this great Salvation, but what, as reaſonable men, we muſt conclude to be altogether juſt; and indiſpenſably neceſſary. To believe in the Son of God, (after that he hath been ſufficiently declared to be ſo, by all reaſonable evidences); p. 94obey Him, to whom all power in Heaven, and Earth is given, and whom God hath made Lord of quick, and dead; To repent of, and to forſake all known ſin; To deny all ungodlineſs, and worldly luſts, and to live ſoberly, righteouſly, and godly in this preſent world; To love God with all the heart, and all the ſoul, and all the might, and our neighbours as our ſelves; To do to others as we would they ſhould do to us: Theſe, and whatever other Chriſtian duty, is required, as part of the condition of Salvation, are things ſo apparently juſt, and reaſonable, as will admit of no colour of exception againſt them.

Let us but examine what thoſe things are, which are required of us, to render us capable of Salvation, and judg, Which of them, we could wiſh with any face of reaſon to have been abated. Would we be ſaved by Chriſt without believing in him? without acknowledging him for a Saviour? without any dependence upon him? Would we have the Son of God to be ſent from Heaven, on purpoſe to preach the Goſpel of Salvation to us, and our ſelves not bound to believe on him? Or would we be bound to believe his Doctrine to be the Will of God, but not be obliged to practiſe it? Would we believe in him for a Saviour, and have liberty to reject him as a Lord? Would we, that he ſhould have nothing to do to exact any ſervice or obedience from us, that hath bought us with the price of his own blood? Is it reaſonable to accept his Promiſes, and refuſe his Precepts? Or, would we have a pardon for all our ſins paſt without the condition of Repentance; that is, with a licence, or diſpenſation to p. 95continue in them ſtill, if we pleaſe? Would we be happy but not holy? Would we be Devils in this world, and Angels in the next? ſerve the Devill, the profeſſed enemy of God, and our own Souls, whiles we are here on Earth; and yet expect to have communion with the moſt pure and holy God, hereafter in Heaven? Can we contrive a way, How light and darkneſs, righteouſneſs, and unrighteouſneſs, ſhould have fellowſhip one with an other? Would we have God to be reconciled to us in the free pardon of all our offences, and we not reconciled to him, but ſtill be allowed to live in a courſe of rebellion againſt him? Would we injoy his favour, and love, and not be bound to love him? or would we be acknowledged to be true lovers of God, without any reſpect to his commandments? Would we injoy the grace of adoption, the bleſſing of ſons, and the inheritance of the Kingdom, with a deſpenſation for the duty of filial obedience? If theſe terms be ſo unreaſonable, as no man can have impudence enough to own the deſire of them; What objection can we have againſt any of the conditions of Salvation? which conſiſt in no harder matters, than thoſe which our own Reaſon is forced to acknowledg ſo juſt, and indiſpenſable, that, if we had been called to counſell about them, and had had our negative vote in the paſſing of them; or, if we had been left to our ſelves, to have ſet down our own terms, for our Juſtification, and Salvation; we could never have ſet them lower, than they are ſet in the Covenant of the Goſpel.

The fourth Motive to the utmoſt of diligence p. 96to be uſed in this work, is to be drawn from the difficultie of performing it. If we have a deſign to work out a buſineſs of much difficulty, is there not a great neceſſity we ſhould attend it with proportionable diligence? Moſt true it is, in reſpect of the equity, and reaſonableneſs of this work (above declared) there is indeed nothing in it that is hard, conſidered in it ſelf; which is enough to verifie the words of our Saviour, My yoak is eaſie and my burthen is light; Matth. 11.30. 1 Joh. 5.3.Matt 11:301 John 5:3as well as thoſe of his Apoſtle, His commandments are not grievous. Chriſt's yoke is not like that of a cruel or hard Maſter, nor his burthen like that of a tyrannical Lord: His commandments are no harder than ſuch as become the moſt gratious and mercifull Father: ſo farre is he from requiring any thing of us, which is either impoſſible or unreaſonable.

Certainly it imports notorious repugnancy to the name and notion of the Goſpel; if not blaſphemie of the Divine Goodneſs, therein proclaimed, to ſay, or imagin that God ſhould abuſe mankind, with pretences of ſuch infinite grace, and mercy, promiſed under ſuch conditions, as we are in no capacity to perform: as having neither any ſufficiency thereunto of our ſelves, nor any ground of expecting it from him, who only is able to afford it. If it be the Will and command of God (as without doubt it is) that every one to whom the promiſe of Salvation is made known, by the Goſpel ſhould (not only believe the general truth of it, but alſo) make particular application of it to his own comfort; (elſe how is it a Goſpel, or Glad tidings?) certainly that very command p. 97(without any new promiſe) implies a juſt warrant of confidence in him that gives it, to ſupply us with a ſufficiency of ability to perform the conditions of his promiſe, if, being willing to undertake them, and ſenſible of our own inſufficiency, we ſhall ſincerely ſeek this ability from him. But (to balk all matter of Diſpute) it is without controverſie, that ſuch perſons, are as the proper objects of this exhortation (that is, ſuch as have, by the grace of God, already begun this work) have as ſure promiſes of ſufficient grace to go through withall, as they have of the Reward of it, being once finiſhed: Phil. 1.6.Phil 1:6The promiſes before mentioned (by way of interpretation of the words after my Text) are indeed ſufficient to ſecure us from any inſuperable difficulty in this work. But do not therefore inferr that there is none; but rather the contrary; Becauſe, if there were no difficulty, we ſhould need no ſuch ſecurity for our aſſiſtance to overcome it.

But of the Difficulties which are to be expected, and incountred, in the purſuance of this work, we are ſufficiently advertiſed, as well by Scripture, as by our own ſenſible and continual Experience, Strive to enter in at the ſtraitgate: Luk. 13.24.Luke 13:24(ſaith our Saviour) For many; I ſay unto you, will ſeek (he doth not ſay ſtrive) to enter in, and ſhall not be able; And (in another Evangeliſt) Strait is the gate and narrow is the way: which leadeth unto life, Mat. 7.14.Matt 7:14and few there there be that find it. In which words there are no leſs than three ſeverall Intimations of the difficultie of entering into life eternal. The p. 98firſt is in the word **foreign.Strive; the ſecond, in the Epithets of the Gate, and the Way; Strait and Narrow; the third, in the paucity of them that enter, and the ill ſucceſs of many that ſeek ſo to do. Few there be that find it, and many ſhall ſeek to enter, and ſhall not be able: The word Strive in the Original, is borrowed from the Olympick games, wherein the parties contending for the victorie, were ſtoutly oppoſed, and therefore ingaged to put forth the utmoſt of their ſtrength. And with the ſame Alluſion, the Chriſtian Courſe is by Saint Paul, compared to three ſeveral kinds of thoſe Games, viz. 1. to Running; foreign.2. to Fighting, (or cuffing with the fiſt); and 3. Wreſtling: 1 Cor, 9.24.26. Know ye… not that they that run in a Race, run all, but one obtaineth the Prize? So run that ye may obtain. I therefore ſo run, foreign.not as uncertainly. So fight I, not as one that beateth the air. foreign.But I keep under my body, and bring it into ſubjection, leſt that by any means, when I have preached to others I my ſelf ſhould be a Caſtaway. And Epheſ. 6.12. For we wreſtle not againſt fleſh, and bloud, but againſt Principalities, againſt Powers &c. 1 Tim. 6.12. Fight the good fight of Faith.

Chriſtianity is a Warfare, and Fight, againſt ſpirituall adverſaries within, and without. Within, againſt fleſhly luſts which warre againſt the Soul: 1 Pet. 2, 11, Jam. 4.1. Without, againſt Principalities and Powers, againſt the Rulers of the darkneſs p. 99of this world, againſt ſpirituall wickedneſs (or wicked Spirits) in high places, Epheſ. 6.12. All this matter of Combate, Strife, Wreſtling, is ſuppoſed in that repeated promiſe of the heavenly Reward to him only that overcometh, Rev. 2.11.17. &c. And (to quote no more Texts in ſo evident a matter) whoſoever underſtands what this work is, cannot be ignorant of the difficultie thereof, Wherein ſo many ſtrong luſts of the fleſh, are to be mortified, the Old man to be crucified, Self to be denied, the Croſs to be taken up: So many duties to God, Our ſelves, and our Neighbours, to be diligently performed. An infinite number of temptations, impediments, and ſnares, muſt be overcome: even as many as can be raiſed, or laid, by the wit and malice of the Devell, by all the variety of worldly things, both good, and bad, that may be deſired, or feared, to the prejudice of this deſigne; and by al lthe men that we converſe with in the world; The evil examples, inticements, diſcouragements, and ſeducement of bad men; The errors, infirmities and ſcandalous miſcarriages of good men. There is ſcarce any perſon or thing in the world that we can have to do withall, but may miniſter ſome kind of temptation to divert us from the ſtrictneſs of a holy life. But to all thoſe difficulties that can be created to us from without, the greateſt addition is given by our Selves, from our own manifold imperfections, infirmities, corruptions, and carnal diſpoſitions, comprehended under the general name of the fleſh. For the Fleſh luſteth againſt the Spirit, and the ſpirit againſt the fleſh, and theſe are contrary the one to the other, ſo that ye cannot do p. 100the thing that ye would. Gal. 5.17. By all which conſiderations, it is abundantly evident, that this ſaving work is full of difficultie, and therefore not to be finiſhed without great diligence.

Neither ought it to be a wonder that ſuch an immenſe reward, as that of an eternal felicity, ſhould be charged with ſo much difficultie, as is enough to exerciſe the beſt of our diligence: it being Proverbiably true amongſt men, that all excellent things are difficult to obtain; and if they were not ſo, they would be of no ſuch eſteem. A cheap and eaſie Victory gives not ſo much joy, as a difficult one. So undoubtedly the difficulties that we meet withall in the way of Salvation (being overcome by the Grace of God) will much advance the joy of that victory, and render us capable of greater degrees of glory than otherwiſe we ſhould be: That glory, as it is promiſed in Scripture, being to be diſpenſed by way of reward, will bear proportion to the labour, and difficultie of the work, not as meritorious in a ſtrict ſenſe, but as the effect and exerciſe of Divine grace: For, glory is the Crown of grace, not as that ſignifies a gift, habit, or infuſed quality, but as it works, or is exerciſed in us, by the co-operation of our own wills, effectually aſſiſted thereby: Hence it is that both Scripture, and Catholick ſenſe of the Church, doth attribute a ſpecial eminent degree of glory to Martyrs above other ordinary Saints. I ſay, ordinary Saints, conceiving there will be as great a diſtinction of Saints, as Scripture intimates there is of Angels. As in the Catholick Church here below, there is a plebs, or vulgus; a populacy, and a Nobleſs; Some **foreign. Act. 17.11.Acts 17:11more p. 101noble than others in the perfection of holineſs: Some Heroes, ſuch as Enoch, and Elias; Ahraham and David; Peter and Paul, and their collegues So will it be in the Kingdom of Heaven; One Starre will differ from anothr in glory And though Infants and Ideots (baptized eſpecially) will be ſaved, yet it is not probable that their glory will be equal to that of other Saints, who had leſs of Innocency, but more of vertue in their Lives. And upon this account, it is juſtly deſirable that Infants Baptized may live to adult years (though therehy they cannot but incurre ſome hazard of that ſalvation, whereof they were for that ſtate ſecured by their Baptiſm, as including the whole of the condition, or qualification required in them) not only that they may glorifie God here (which is the end of our Being and therefore ought to be deſired); but alſo that themſelves may be qualified for a further degree of glory, than their baptiſmal grace, never proved or excerciſed, can be concluded to give them.

Upon the ſame reaſon, I ſuppoſe it not to be the intereſt of Chriſtians, to deſire to get to Heaven with the leaſt difficultie that may be: Not only, becauſe thereby we ſhall glorifie God ſo much the leſſe by how much the leſs the excerciſe and trial of our love, and obedience, ſhall be: But alſo, becauſe by that means alſo, the ſtate, and degree of our future glory and happineſs, may be abated, and that (for ought we know) to all eternity. This conſideration may afford great incouragement, and conſolation to Chriſtians, againſt the ſpecial and extraordinary difficulties that they may meet withall in the way of Salvation above others: Namely p. 102that all their labour of love will be undoubtedly conſidered, in the free and bountifull reward.

But now againſt all the difficulties, and impediments that are to be mett with in this great work, we have alſo this further comfort and incouragement, viz. That as we have many ſorts of temptations, many lets, impediments, and difficulties to paſſe through in this buſineſs; ſo have we as many (and indeed more variety of) helps, aids, ſuccours, aſſiſtances, and incouragements, towards our inabling to go through withall. The means of gra…e are more various, and more potent than the motives to ſin: For in oppoſition to the three generall principles and cauſes of temptation, the Fleſh, the World, and the Devil, we have more than ſo many counterforces, ſtrengths, auxiliaries, and motives, to withſtand thoſe temptations.

As for inſtance, to incounter the Fleſh, and corrupt nature, every Chriſtian hath the promiſed aſſiſtance of the Spirit and grace of God, For the ſpirit luſteth againſt the fleſh. Beſides to oppoſe the inordinate luſt of carnal affections, and paſſions, every man hath the faculties of Reaſon, and Conſcience; which if they be not rejected, or neglected, will do him ſome ſervice in this ſpiritual warfarre.

Againſt the temptations of the World, that is, of the things of the World, good or evil, by way of deſire or fear; a man hath (if he believes the Scripture,) firſt, the ſame kind of things of both ſorts, to confront his temptations, in the Promiſes of Bleſſings in this Life, to him that, denying ungodlineſs, and worldly luſts, will live ſoberly, p. 103righteouſly, and godly, in this preſent World, (For Godlineſs hath the promiſe of this Life;) and in the Threatnings of all ſorts of Puniſhments in this World to him that doth not ſo. And ſecondly, he hath, beſides this, the things of an other World, both good and evil, to deſire and fear, infinitely greater than any thing, wherewith he is liable to be tempted in this World.

Then, againſt temptations from the men of the World of all ſorts, we have alſo the Exhortations, Counſels, Admonitions, and Examples of good men, together with the Prayers of the whole Church, to ſtrengthen our patience, excite and encourage our affections and indeavours to conſtancy in a holy life: Beſides the examples of puniſhments upon bad men.

Againſt the evil Spirit, we have the good Spirit of God, which is infinitely ſtronger. Againſt the Devil and all wicked Spirits, we have the miniſtry of good Angels, who cannot be ſuppoſed to have leſs power and will to aſſiſt and further us unto all well doing, than the Devils have to hinder us, or tempt us to evil. The opinion of an **Angelus-Cuſtos.Angel-keeper allotted to every good man, is more received, and more probable, than that of the evil Genius, or the **Et tentans.tempting Angel. And if neither be certain, as to the particularity, yet the common aſſiſtance of the one, is as credible as the oppoſition of the other ſort of Spirits. But that which gives us the moſt certain advantage, is, the promiſed aſſiſtance of God himſelf, by his all-ſufficient grace, if we will ſeek, embrace, and improve it. The Father is our gracious p. 104Father, ready to hear and help us, knows our weakneſs, and how to deliver us from, or out of, temptation. The Lord Jeſus Chriſt, the Son, hath overcome both World and Devil, John 16.33.John 16:33not for himſelf only, but for us; having merited for us a ſufficiency of Grace to do the like. As our Head, and King, he is able, and willing to aſſiſt us againſt all temptation, and to furniſh us with all grace for grace. John 1.16.John 1:16The Seed of the Woman ſhall bruiſe the Serpents Head. Gen. 3.15.Gen 3:15And, The holy Spirit, abideth in us (if we be true Chriſtians) to work in us to will and to do, what ever is required at our hands.

Beſides all theſe, we have the Holy Word of God to teach us our Duty by way of inſtruction, and to excite us to the performance thereof by rich and precious promiſes, and to deterr us from ſin by ſevere threatnings: And ſpecial Promiſes we have too, in the ſame Word, (if we will take any care to obſerve the implicite conditions of them in our own indeavours); Rom. 6.14.Rom 6:14That Sin ſhall not have dominion over us; That God will beat down Satan under our feet; Rom. 16.20.Rom 16:20That he will not ſuffer us to be tempted, above that we are able, but will with the temptation, make way for our eſcape: 1 Cor. 10.13.1 Cor 10:13that we may be able to bear it. All theſe things conſidered, and compared, it is evident that thoſe that are with us are more, and ſtronger, than thoſe that are againſt us. Our aids, and our Counterforces againſt temptations are ſtronger, than all our Enemies: which abundantly clears the Juſtice and Goodneſs of God, in permitting, and ordering p. 105all the temptations which we meet withall in this World: And leaves us without excuſe from any of them: Affording us a ſufficient incouragement to the work we have to do.

5. A fift Motive to the proſecution of this Work with fear and trembling, is to be drawn from the ſhortneſs, and uncertainty of the time, wherein it is to be wrought out, which we all know is indiſpenſably limited to the term of this life: And therefore, that which our Saviour ſaith concerning himſelf (Jo. 9.4. I muſt work the Works of him that ſent me, while it is Day: the Night cometh, when no man can work,) doth as much concern every one of us to conſider: and ſomething more, in in reſpect that he knew the length of his Day, and the certain Hour of the Night's approaching, which is impoſſible for us to do. We are ſure, There is no Work nor Invention in the Grave, whither we are going; and how near, we may be to the brink of that, we cannot learn without a Revelation; which no man in his Wits, will expect. They are in a ſad condition then, that have all this work to do, when they know not whether they ſhall have an hour to diſpatch it in; but they in a ſadder, that will ſtill deferr it. Certainly, there is no inſtance of preſumption in the World, that can parallel the deſperate folly of this dilatorineſs in a Buſineſs of ſuch infinite Concernment.

And becauſe I know, it is not in the power of words to expreſs the madneſs of this practiſe; I ſhall not make any further attempt to ſuch a purpoſe. But, inſtead of a weak declamation againſt ſuch a folly as is above all meaſures of rhetorical aggravation, I ſhall only (in compaſſion to the p. 106Souls of men) propound, to them that may be perſwaded to weigh them, a few ſerious Conſiderations.

Firſt, that although we be fully aſſured, by our Saviour's Parable, that he that comes in at the eleventh hour, may poſſibly find time enough, to finiſh this Work: Mat. 20.6.12.Matt 20:6Matt 20:12yet that (for ought any man can know) that hour may be already paſt with him; yea, and the very twelfth may not want many minutes of being ſpent already; with which the day of Salvation muſt neceſſarily expire; and to recover any minute of it, will be as impoſſible, as to recall Yeſterday.

Secondly, It is worth the inquiry, Whether thoſe perſons that came in, and were accepted, at the eleventh hour, had ever been called before, and refuſed to obey: For if they had not, or it cannot appear that they had, their Example is vaſtly different from the Caſe of ſuch, as have perhaps been called every hour of the day, and have always refuſed, with a pertinacious wilfulneſs, preſumptuouſly deferring their obedience to the laſt. And though the negative of their former Calling, cannot be fully proved, yet there is a ſtrong preſumption for it, from their own words, if they ſignifie any thing in the Parable, Matth. 20.6, 7. And about the eleventh hour, he went out and found others ſtanding idle, and ſaith unto them, Why ſtand ye here all the day idle? They ſay unto him, Becauſe no man hath hired us: What theſe words ſhould mean, is ſcarce accountable, if they do not ſignifie that that was the firſt time they had been called to work.

And for the Thief upon the Croſs, who came p. 107not in, till the end of the twelfth hour, and yet had the priviledge of accompanying his Saviour, the ſame day, into the Heavenly Paradiſe; it is no leſs uncertain, whether ever he met with Chriſt before, or had heard ſo much of him, as could rationally oblige his Faith. Beſides, there were ſo many ſingularities of Circumſtance in his Caſe, (impoſſible to be found in any other) as, being conſidered by one that is not willing to deceive his own Soul, can afford no more than a bare Remedy againſt abſolute Deſpair at the laſt Moment.

It is doubtleſs, a very rational truth, that one heroïcal act of Vertue, may have a juſt Equivalency to a multitude of ordinary ones. And the ſervice of a quarter of an hour, may poſſibly, by it's degrees of intenſion in the zeal, as well as by the extraordinary matter of it, be as conſiderable as that of many years: Such perhaps is that of a ſudden, free, and zealous Martyrdom; whereof there is ſome ſtore of Examples in Eccleſiaſtical Story. And whether the acknowledgement of Chriſt, with ſo full and free Confeſſion of Faith in him, by one that had been ſo much a Stranger to him, at ſuch a time, when the Faith of all men, was ſo much diſcouraged, and that of his own Diſciples, ſo much ſhaken; was not equivalent to that of any Martyr, is a reaſonable Problem: That is, Whether upon all due conſiderations, it were not as great a Faith to believe in a dying Saviour, as it can be to die for a living one. It ſeems to me a very evident truth, that the ſtrength of this man's Faith did exceed that of any perſon living in the World, except the Bleſſed p. 108Mother's. True it is, the Heathen Centurion, and ſome others, that were with him, did make a verbal profeſſion of a like Faith in him, when they ſaid, Truly, this was the Son of God: Matth. 27.54. But it is obſervable, that that perſwaſion was raiſed in them, only by the ſight of the many Miracles, and Prodigies which followed his death, which the Thief lived not to ſee. Beſides (to diſmiſs this Example with one Conſideration more, from the Circumſtance of the time when it happened) for any wilful impenitent Sinner to preſume of Pardon at laſt, notwithſtanding his preſent delayes, by the incouragement of this ſingular Example, hath apparently no more of reaſon in it, than it would be in a common Malefactor to adventure upon Capital Crimes, upon the hope of a general Pardon, by the Example of ſuch a thing once granted by his Prince, at his Coronation.

A ſecond Conſideration againſt the delay of this Work, is to be drawn from the multitude of Examples of ſuch as (by unexpected Circumſtances in their Death) have been prevented of all poſſibilities of doing any thing towards it: by reaſon of ſuddenneſs either of Death, or (which makes the Caſe perfectly equal) of the loſs of Underſtanding. Were the Examples of ſuch a fatal pretenſion, as rare and ſingular, as that of the dying Thief's effectual Converſion; yet, conſidering the infinite moment of it's Conſequence, they ſhould in reaſon be far greater Motives of Fear, and Caution, againſt Delay, than that can be of Hope or Incouragement in it. But this Conſideration is much to be advanced by the innumerable contingencies, and poſſibilities, that p. 109may cauſe ſuch an abſolute prevention: or at leaſt may ſhorten, and determine that remainder of time that a ſinner can hope to have, to work out his ſalvation. Certain it is, that every man's glaſs is turn'd for his Life, but what the Content of it is, is impoſſible to know: Whiles every man knows that the contingencies of it's being broken, or ſuddenly exhauſted, are more than the number of Sands in the biggeſt Glaſs that is: To go about to collect the number of Caſualties by which the life of man hath been cut off, were an endleſs buſineſs: and yet ſo far ſhort of the poſſibilities by which it may be, as is not imaginable.

A third Conſideration againſt delay in this Work, may be this: That ſeeing nothing doth provoke the wrath of God ſo much as preſumption in Sin, it is juſtly to be conceived that the meaſure, and continuance of ſuch preſumption is the moſt probable thing that can be, to determine the extent of God's patience, and to move him to give up a ſinner to ſuch a penal, invincible hardneſs of heart, as will make it impoſſible for him to repent. We read of God's hardening the heart of Pharaoh, after he had ſo ſtubbornly hardened himſelf, againſt all the admonitions that had been given him by the mouth, and hand of Moſes. Now God's hardening Pharaoh's heart, doth undoubtedly ſignifie the withdrawing of that Grace which was neceſſary for his Converſion, which left him under a neceſſity of perdition. And this puniſhment (the ſevereſt that a man is capable of, out of Hell,) is therefore juſtly to be feared by him that wilfully delayes his Repentance; becauſe ſo to do, is an extreme preſumption; And though it be poſſible p. 110for ſuch a perſon, (notwithſtanding this provocation) to obtain Grace, not only ſufficient, but effectual to Salvation; yet no perſon is more unlikely ſo to do. Such perſons have leaſt reaſon to hope for that Grace, and moſt cauſe to fear the privation of it.

Every man that believes any thing in the matter of Religion, muſt needs be convinc'd that he ows his whole Life to the ſervice of God. Now for him that cannot but acknowledge, he owes all his time to God's ſervice, and hath already waſted the greateſt part of it, in following his own luſts, and in a courſe of rebellion againſt God, ſtill to withold, deliberately, and preſumptuouſly, that unknown part of it, which remains, is ſuch a degree of wickedneſs as, though God may pardon, no man can tell, Whether he will or no. And though we are aſſured he will accept the Work of his own Grace whenſoever it takes effect; yet we have little reaſon to hope he will afford that Grace, to ſuch as deſire not to partake of it, till it cannot be ſerviceable to him: let this then be the fifth Argument or Motive, to ſtir up Chriſtians to the diligent purſuit of this Work; The ſhortneſs of the time that we have to finiſh it in, together with the extreme hazard of delaying it.

6. I ſhall add but one Argument more, which is to be drawn from the infinite love and mercy of God, which he hath ſhewed in this Deſign of our Salvation, contrived and procured by the Incarnation of his Eternal Son; and effected by the ſhedding of his moſt precious Bloud, Who gave himſelf for us, to redeem us from all Iniquity, and to purifie to himſelf a peculiar People, zealous of p. 111good Works. For we know, that we are not redeemed with corruptible things, as Silver and Gold, from our vain Converſation, but with the precious Bloud of Chriſt. And ſhall we now neglect that great Salvation, that infinite Grace, that coſt ſo dear the procuring? Ought we not to eſtimate the Worth and excellency of this end, by the means, whereby it was effected? Will any wiſe Agent beſtow more Coſt upon a thing than it is worth? The infinite worth of the Means, uſed by ſo wiſe a Contriver, doth fully confirm the excellency of the End: which in it ſelf doth ſo much tranſcend the hopes of ſuch poor Mortal Creatures. The height and dignity of that far more exceeding eternal weight of Glory, the Felicity of that State, together with the Immutability thereof, is rendred credible, by the Means whereby it was purchaſed. For, had it not been a glorious and immutable thing, ſurely God would never have deſigned to bring it about by ſuch an Infinite Project: And though God needs not the glory of our Salvation, no more than he doth that of our preſent Service; yet how much he values both, is to be eſtimated by the Price that was given for it, Now then, to deſpiſe or neglect this End, that was procured by ſuch a coſtly Means, how hainous a Sin muſt it needs be, To tread under foot the Bloud of the Son of God!

I ſhall conclude my Diſcourſe, with ſome ſpecial Directions how to proſecute this Work with the beſt advantage.

1. Becauſe (as we read in the following verſe) It is God that worketh in us to will, and to do, of his good pleaſure, it behoves us to pray earneſtly, frequently, and conſtantly, for the effectual aſſiſtance p. 112of his grace. That Godly fear and trembling which the Text requires, ſerves to drive us to God, in the humble ſenſe of our own danger, and impotency: And we have a promiſe that, Whoſoever ſhall call upon the name of the Lord ſhall be ſaved. Rom. 10.13, Not that this is all that is required to Salvation, but that he that doth ſo, ſhall not want any aſſiſtance of Gods grace neceſſary to Salvation. And that he will give the holy Spirit to them that aske it, Luk 11.13. Alwaies ſuppoſed that, we aske aright, with ſincere, and earneſt deſire to receive and improve the gift; which requires, that we be carefull, not to receive the grace of God in vain, not to reſiſt or quench the ſpirit: as is uſually done by many that daily pray for his grace in a formal, and hypocritical manner. The ſucceſſe of our prayers, depends upon the ſincerity of our deſires which is only verified by our diligent indeavors to obtain the things we pray for.

Secondly, Becauſe the Word of God, and eſpecially the Goſpel is the power of God unto ſalvation, able to ſave our ſoules, to make us wiſe unto Salvation, it concerns us to attend diligently to the reading, hearing, and meditating of this Divine Word: and that not only becauſe it affords unto us direction how to attain this end, by informing us concerning the conditions thereof; but alſo becauſe it is a powerfull mean to work them in u… The holy Spirit, by which God worketh in us both to Will and to do, breathes in the Word and is ordinarily conveyed thereby, into the ſouls of men.

Thirdly, Becauſe, although this work canno… be done for us by any other perſons, yet it may b… p. 113promoted by their aſſiſtance, we have great reaſon to deſire the aſſiſtance of Chriſtian brethren, by their charitable admonitions, counſel, conference, and prayers. And this help is moſt deſirable from them that are beſt qualified to afford it; and therefore, eſpecially from our ſpirituall Paſtors and Teachers: without neglect of faithful brethren. It is Saint James his advice, Confeſs your ſins one to another, and pray one for another, Jam. 5 16.Jas 5:16the effectual prayer of a righteous man availeth much. When men are to work out ſome temporall intereſt, to ſave themſelves from danger, or to obtain any preferment, they will deſire the aſſiſtance of others, eſpecially ſuch as are moſt able to further them in it: And have we not as much, and a great deal more reaſon to do ſo, in this ſpiritual deſign?

Fourthly, It behooves us to take great heed (not only of all ſuch things as do directly oppoſe this work, as being contrary to it, ſuch are all ſinful practices and cuſtomes, but alſo) of all hinderances, and divertiſements from it. Such as are found in the world: The men of the world, and the things of the world.

Firſt, The men of the world, by their vain company, evil example, and otherwayes, are great impediments to the ſerious proſecution of this work. And therefore it behooves Chriſtians, to have as little familiarity with them as they may. Depart from me (ſaith David) for I will keep the commandments of my God: Pſal. 119.115.Ps 119:115it is not an eaſie thing to keep the commandements of God in the company of evil doers: I have not ſate with p. 114vain perſons: (ſaith he again) neither will I go in with diſſemblers: I have hated the congregation of evil doers, and will not ſit with the wicked. As we ſhall have none of their company in Heaven, ſo neither ſhould we deſire or delight in it on Earth, becauſe it hinders us in our way to Heaven.

Secondly, The things of the World are very great incumbrances, and lets in this holy work: The profits, Pleaſures, and Preferments of this world, though innocent in themſelves, yet do very much …ivert men from the purſuit of true holineſs, and happineſs. They that will be rich (ſaith Saint Paul) fall into temptation, and a ſnare, and into many fooliſh and hurtful luſts, 1 Tim. 6.9.1 Tim 6:9which drown men in deſtruction and perdition. 2 Tim, 2.4.No man that warreth, intangleth himſelf with the affairs of this life, that he may pleaſe him, who hath choſen him to be a ſouldier. Take heed of being too ſollicitous for thy portion in this world, leſt that prove to be all that thou ſhalt have; The generality of men loſe all the treaſures, joys, and glories of Heaven, by being too covetous of the ſuppoſed lawfull riches, pleaſures, and honours of this world. Remember the words of our Saviour: how hard a thing it is (though not impoſſible) for a rich man to enter into the Kingdome of Heaven. If thou wouldeſt be ſure to ſave thy ſoul, Love not the world, nor the things of the world, 1 Joh. 2.15. If thou wouldſt once be happy indeed, content thy ſelf here in this world with the hopes of it in an other life; and doe not ſeek to anticipate it in the injoyments of this world.

p. 115Fifthly, Examine thy ſelf often and ſeriouſly, whether this work be truly begun, and how it goes forward: It is the exhortation of the Apoſtle; Examine your ſelves whether ye be in the faith, prove your own ſelves, 1 Cor 13.5. It behooveth Chriſtians to put the queſtion to themſelves, whether they be in the right Faith, whether they be true beleevers or no: whether they be duly qualified for this Salvation, according to the conditions declared in the promiſes: Do I indeed believe in the Lord Jeſus with an unfained Faith,? How is this Faith perfected or verified by my works? Have I truly repented, and brought forth fruits worthy of repentance? Do I live after the fleſh or after the ſpirit,? Is it my ſtudy and diligent indeavour to cleanſe my ſelf from all filthineſs of fleſh and ſpirit, and to perfect holineſs in the fear of God? Am I in the right way to Heaven or no? This practice of ſelf examination, is ſo much the more neceſſary, as it is eaſie to be deceived in a mans pretended title to this ſalvation: multitude of perſons are deceived, and wil finally periſh, that make account to be ſaved, and do not ſuſpect their own condition. This is certainly the caſe of moſt men. For, almoſt all men do hope to be ſaved; and yet our Saviour tells us, that the gate is ſo narrow, and the way ſo ſtraight, that they are but few that will find it. How much then doth it concern us, To work out our Salvation with fear and trembling, to be exact and curious in this buſineſs, and to take heed of flattering our ſelves with vain hopes, and falſe grounds?

6. Laſtly, To ſecure this work, let us remember p. 116and obſerve carefully the precept of our Saviour and his Apoſtles: Mat. 13.13.Matt 13:13Take heed, watch, and pray. Watch ye, ſtand faſt in the faith: 1 Cor. 16.13.1 Cor 16:13Be ſober, be vigilant; becauſe your adverſary the devil, 1 Pet. 5.8.1 Pet 5:8as a roaring Lion, walketh about ſeeking whom he may devour. 1 Theſ. 5.6.1 Thess 5:6Let us not ſleep as do others, but let us watch and be ſober. Take heed of ſpiritual ſloth, and that thou fall not aſleep in ſin, and ſecurity. Remember the parable of the fooliſh Virgins, that ſlept away their opportunity of meeting their Lord, and were ſhut out of his company. There is no general practice ſo uſefull, and neceſſary to the keeping of a good conſcience, and the perfecting of holmeſs, as this of conſtant watchfulneſs over our ſelves: The want whereof is the cauſe of mens neglect of, and miſcarriage in this work.

THE END

End of the text · Joseph Waite, The Highest End and Chiefest Work of a Christian (1668)