To The Right Honou­rable, THOMAS FOOTE, Lord Major of the famous City of LONDON: Together with the Right Worshipfull, the Aldermen and Re­corder thereof.

Right Honourable, and Right Worshipfull,

IN this plaine Sermon (Preached, and published by your Call, and Com­mand;) You have presented unto you the two principallest points in all the Scripture, viz. The glorifying of God, and the perfecting and finishing of that great, and ever-admired worke of mens Redemption, and Salvation by Iesus Christ.

In the former of these two, (to wit, in glorifying God) you are to strive to be followers of your Soveraign, and Sa­viour: And in the latter; you are to stoope and submit [Page]to his Majestie and Excellency, 2 Pet 1.16. Isa. 35.2. and to be humble Seekers, that you may be happy sharers of this preci­ous price, and purchase. Hee that was a Soune, became a Servant, and hee that was equall with the highest, became inferiour to the lowest,Phil. 2.6, 7, 8. that GOD might be ex­alted, and lost, undone men, redeemed, and saved. The great businesse acted by CHRIST in time here below, was contrived,Zach. 6.13. & 9.11. and agreed upon (betweene GOD and CHRIST) before time in Heaven above. If you would see all in one, and one in all, then cast your eyes upon Christ,Col. 3.11. Col. 1.19. Ephes. 1.10. Col. 2.3. who is all in all, in whom dwel­leth all the fulnesse of the God-head bodily. What can you thinke on, speake of, delight in, or desire to have, but you may finde them in Iesus Christ. If you would know God, as a reconciled God, and as a Fa­ther, you may know him, and must know him, (for there is no other meanes but in & through Iesus Christ. If you would goe to GOD, or have GOD come to you, there is no other way but by him. He is that Ladder that Iacob saw,Gen. 28.12. with Joh. 1.51. which reached from Earth to Heaven, upon which the Angels of God ascended and descended. If you would climbe up this Ladder, then must you begin in the lowest steps and staves thereof, even in the suffe­rings of this sweete Saviour. Christ crucified is the first lesson you must learne,1 Co. 2.2. and that being well learned, it leades by the hand to all the rest. To see your sinnes laid on Christ, and your selves virtually in Christ, when he suffered, (as you were in Adam when hee sinned) is the first sanctified, (and soule-satisfying) light.

Nothing humbles, nor melts the heart more, then to see the bloudy wounds of this loving Lord: if then you would be pe­nitent, oure, Phil. 3.10. self-denying, & weaned from the world, get a sight of Christ upon the crosse, and a feeling of that [Page]fellowship betweene his person, and your persons in his death. Meditation upon the intent of Christ in dying, faith to believe the extent of of his death to you, and a fee­ling of the efficacy of his death in you, will raise up your hearts to a high measure of admiration, estimation, and affection of him, and to him. After you have knowne the death of Christ, and the benefits thereby (viz. the put­ting avvay of your sins, Heb. 9.25. Ephes. 2.14. First labour to be Gods sons, and then his publique servauts, as Christ was. making peace betvveen God & your persons; & making sure your salvation) Then consider, and study the goodnes of his nature, the goodlinesse his person, the greatnesse of his love, the freenesse and ri­ches of his grace, the sweetnesse and preciousnesse of his promises, the beauty and comelinesse of his Church, and people, and the transcendency and eternity of his glory.

The best, next, and surest way to become sound and true Christians, is to know that Christ hath done all for you,Isa. 26.12. Phil. 2.12, 13. and without you, and that he must doe all in you, and by you. And being true Christians, (which is the wel-being of men) to live on him, and walke to him, who hath given you the name, and the nature, which makes you to be so ac­counted. And seeing God hath honoured, & glorified his Sonne, after hee had finished his worke, let that encourage you (Honourable Senatours) to goe on in the work that God hath called you too: Christ hath done, and suffered much for you, Oh be you willing to do, and to suffer for him also. Doubtlesse if you own his cause & crosse & choose his will, and doe his work, as he hath put chains of gold about your necks here, so he will put crowns of gold upon your heads hereafter.Luk. 16.2, 3, 4. Remember you are Stewards entru­sted with your Masters treasure, and must give an account you know not how soone, be sure therefore you lay out all for your Lords glory, and the good of his Family. Per­severe in the way you have begun, and prosecute the good [Page]worke you have entred upon (especially your late & excellent Petition.) Stand far, (and strive together) to obtaine the pure Gospel, to guide mens souls in spirituall things, and plaine Laws to direct men in civill things. Be for Christ resolutely, and for true Christians really: execute justice impartially, regard, and relieve the oppressed and needy speedily,Neh. 6.3. and say as Nehemiah said, I am doing a great worke, why should the worke cease whilst I leave it? Doe not take off your hand from the Lords plough this yeare, for this may be the year of visitation, and the next of jubilee. The greatest honour is like to be lost or got this yeare: the Lord be honoured by you, and honour you in himselfe. Which is, and shall be the prayers of him that craves your pardon for his boldnese, rudenesse of speech, and for adding one use, which time prevented me then, to deliver.

Your Master Christs servant, in his, and at your service, VAVASOR POWELL.

GOD the FATHER glorified: And the work of mens Redemption and Salvation finished by JESVS CHRIST on Earth.

John 17.4.

I have glorified thee on the earth, I have finished the work which then govest me to doe.

THE last Lords day, Right Honourable and Beloved,By Mr. Thomas Goodwin. you had presented un­to you the Dedication of Christ (or Christ dedicating himselfe) to the work of mens Redemption and Salva­tion. I have chosen this Text (and I hope by the guidance of Gods spirit, it comes in seasonably) to make known the work it selfe, even that great work or businesse which Christ did (and none else could doe) upon earth. Christ tells you in this Text what it was, and wherein is did consist.

Before I come to the Text it selfe, I must first ac­quaint you, how that our blessed Lord and Master Jesus Christ, being to take his leave of his Disci­ples, he expresses at his departure most of his affe­ction to them. As Joseph before he took his leave of his brethrenGen. 45.1.4.15. , made known himself unto them, kist them, and wept upon them: So Jesus Christ, hee as [Page 2]it were gives kisses of love, and shews more expres­sions of endearednesse, and rendernesse towards his Disciples at the time of his departure from them then he had done before, though he alwayes loved them; and there were foure speciall expressions of Christs affection then shewed to them.

The first was his carriage, his humble carriage; yee know how he humbled himselfe, toJohn 13.12. wash his Disciples feet: an expression, and greater expression of humility we have not in the Scripture. And this adds unto it, if you consider the person that did it, and the persons for whom it was done. The person that did it, wasPsalm 24.7.9, 10. the King of glory. The persons for whom it was done, they were poore Fishermen; this is a good example, and is was done that it might be an example for great men, and high Christians, to condiscend to them of low degree.

The second expression was his heavenly counsell. In the 13, 14, 15, and 16. Chapters, he gives them many sweetJohn 13.14.17.19 34. and Chap 14.1.11.27, 28 & 15.89, 10, 12.17.20. & 16.33. exhortations, many spirtuall admo­nitions, many heavenly counsels, and cordiall ad­vices and directions.

The third expression of his affection to them, was his soule-stayingJohn 14.2, 3.13, 14 16, 17, 18, 20.21.23.26.28. & 15.7 26 & 16.7. 23, 24.26. promises; mark how many, and what suitable promises he makes to them, he saith that he will goe to prepare a place for them, and that hee will come again unto them, and that whatsoever they should aske in his name, hee would doe it: Also, that he would pray the Father for the spirit the Comforter, that he might abide with them. Further he promiset that they should know that they were in him, and he in them: and that hee would love them, and manifest himselfe unto them, and fetch them to himselfe, and take them up into his [Page 3]glory. These together, with many other promi­ses, were very powerfull to stay the drooping spi­rits, and the sinking hearts of his Disciples.

The fourth and last expression of Christs affection to them was his prayer, and his prayer you have in this Chapter: where you are to consider,

  • 1. To whom he prayed.
  • 2. For whom he prayed.
  • 3. When he prayed.
  • 4. For what he prayed.
  • 5. How he prayed.

I shall only touch these things because they are in the way to the Text.

First, to whom he prayed: He prayed to his Fa­ther, and to him only.

Then secondly, For whom he prayed, he pray­ed,Chap. 17. v. 1.

  • First, for himselfe.
  • Secondly, for his Apostles.
  • Thirdly, for those that should believe in him. First, for himselfe in the 5. verse of this Chapter; then for the Apostles in the 9. verse; then for those that should belive, in the 20. verse, that's the second thing.

Then thirdly, when did he pray this prayer?Its observable that Christ, though so near to his passive obe­dience and suffe­rings, yet did not neglect his act­ive obedience, & that in themidst of his care for himselfe, he did not omit in slew his care of his Disciples. Verse 1. it was a little before his agony came upon him, a little before Judas came to apprehend him, as you shall finde in the 3. first verses of the next Chapter, when Jesus had spoken these words, viz. his counsels, promises and prayers, hee went forth with him Disciples ever the brooke Kedron, where was a garden; into which hee intred, &c. whether Iudas with his base band of men came to apprehend him. Then

Fourthly, you have the matter of his prayer here, [Page 4]or what he prayed for: He prayes for himself, that he might be glorified. He prayes for his people that they mightVerse 15. be kept from the evil, i. e. the evill of sinne especially, that they might be sanctified andVerse 21.23. made one, or made perfect in one, and that they might beVerse 24. with him to behold his glory; these are the main things in his prayer.

The fifth and last thing confiderable,5 is the man­ner how he did pray.

First, he prayed very familiarly and confidently, he cals God his Father;Verse 1.5. 11:21:24, 25. sixe times in this one pray­er he calls him Father: One while, Oh Father, ano­ther while, rghteous Father, another while, holy Father, all words of affection and confidence, and expressing much of the spirit of Sonneship, a goodSee Isa. 63.16 & 64.8. Mat. 6.9. Rom. 8.15. Gal. 4.6. example for Saints.

Then secondly, as he prayed confidently, so he prayed compendiously. Christs prayer was not a very long prayer; and I confesse this, that I think it to be contrary to the Gospel to make very long prayers: The Scribes and Pharisees areMath. 23.14. Its true, that Christ did not so much reproves them for their prayer as their hypocriticall end & prex nor in praying. noted, if not reproved for it: And Christ when hee teaches theMat. 6, 7, 8, 9. &c. Disciples to pray, he gives them a short forme; Solomon alsoEccl. 5.2. Thou canst not be too frequent and spiritual in pray­er, but thou maist be too lone, and pump in thy own dry, heart when the water of the spirit [...]. saith, let thy words be few. I finde Jesus Christs prayers, the Apostles prayers, and the Pro­phets prayers all to be short. I say not but there is a difference between time, and time; occasion and oc­casion: Againe, I say not this to give advantage to gracelesse men that pray not at all, and condemn o­thers; neither doe I say it to take off men from pray­ing, or from being long in prayer when the Spirit a­bounds in them. Sometimes people may pray long­er then ordinary, as particularly when people seeke God by fasting.

[Page 5] The third thing in his prayer was this, that he did pray argumentatively, he used argumentsJohn 17. v. 1.4, 5, 10, 11.24. answe­rable to every petition that he prayed for: not that he needed to use such arguments, but doubtlesse to leave it upon record for all believers.

Thus having made way to my Text, you are to consider it as an argument that Jesus Christ used when he prayed, that he might be glorified; and it may be joyned either to to the first or 5. vers. I have glorified thee upon the earth, I have finished the work which thou gavest me to doe, and now O father glorifie thou me; as if so be Christ should have said, Father, thou didst send me into the world to glorifie thee, and to work Redemption, I apprehend that Christ prais here for a double glo­ry, viz. the glo­ry due to him as a Sonne, which was his naturall and birth-right glory; and the glory due to him for his service as Mediator, v. 1. & 5. compared together. and purchase Salvation for as many as thou gavest me; these things I have done, and now I am upon leaving the world again, and retur­ning to thee, therefore glorifie me as thy Son, with that glory which I had with thee before the world was; also glorifie me as a Mediator. Righteous Fa­ther, I desire thee to consider that I doe not aske a­ny thing that is unreasonable; for seeing I have glo­rified thee upon Earth, glorifie thou me in Heaven: Seeing also I have finished the work thou gauest me to doe, glorifie me thy Son with thy selfe.

The words contain in them three things.

First,1 what Christs great businesse and worke upon earth was, to wit, to glorifie God his Father, and to work the work of mens redemption & salvation.

2 Then secondly you have in the Text,2 the ac­complishment of this businesse and worke of his, in these words, I have finished the worke which thou gavest me to do.

Then thirdly,3 the motives that moved Jesus [Page 6]Christ to do this worke,1 and these are two: 1. be­cause it was his Fathers worke; so much is included in the Text.2 2. Because his Father gave him this worke to do; this is expressed, the work which thou gavest me to do.

There be but two things in the Text to be open­ed and explained, and then I come to the Doctrine.

Q. The first is this, How doth it appeare, that this worke spoken of by Iesus Christ, The two diffi­culties in the Text explained. was the worke of mens Re­demption, and the worke of [...] salvation?

A. By comparing it with other Scriptures, and we have severall other Scriptures,Hab. 1.5 with Acts 13.41. that speake of this worke of redemption and salvation, as Hab. 1.5. I will worke a worke in your dayes, which ye will not believe though it be told you. If you compare this with Acts 13.41. you wil find it to be the work of Redemption and Salvation; this is that worke, or the worke, the [...], the maine and chiefe worke that Christ was to do, and this worke he cals his Fathers work, in Iohn 4 34. My meat and drinke is to do the will of him that sent me, and to finish his worke.

Obj. But there are many works of Christ spoken of in the Gospell, as his work of miracles, his worke of preach­ing, and the like.

A. It is true,Math. 11.2 & 13.54. John 5.20. & 10.25.32.37, 38. the working of miracles, and of preaching, were the workes of Christ, & distinct works; but those were comprehended (as after­wards I shall shew) in that of glorifying God, and carrying on mens Redemption.

Q The second thing here, is, How could Christ say he had finished the worke, seeing he had not yet suffered? surely the worke of mens Redemption, & the work of Salva­tion was not finished, till Christ had suffered; how then [Page 7]saith Christ here, I have finished the worke.

A. 1. I shall cleer that by another Text, which is in the 2d of Timothy the 4th and the 7th, where Paul saith, I have finished my course; and yet you know Paul was not dead then, he did live peradventure some years after that; at least he did live some what lon­ger, and did some service afterwards, though he saith. He had finished his couse. 2 The word that is in the Creek (for it is but one) and translated, I have nished, it signifies not only perfecting of a work, but it signifies a going on with a work, also it signifies to offer, cōsecrate, & sacrifice; yea it signifies a going through with a work, though it be not finishe; TheJohn 17.4. [...] 2 Tim. 4.7. [...]. same word that Christ useth here, Paul used (though it is not in the same tense) & doubtlesse the meaning of it is this, that Jesus Christ he had undertaken & proceeded very far in the worke of mans redempti­on, and in the work of salvation; he had also resolved fully that he would not lay aside that work, till hee had perfectly compleated it, and so you are to un­derstand it; as oft times men use to speak when they purchase a thing that they have bought it, & ended that bargain, though they have not paid for it.

Now having openned the words, take notice of this speciall and spirituall observation from them.

To glorifie God, and to work the work of mens redemp­tion and salvation, Dact. was the businesse of Iesus Christ upon earth and this businesse he hath finished.

Beloved, I know not any subject in all the word of God, that is so necessary to be spoken of as this subject is, the glory of God, the worke of Redemption, and the worke of Salvation; every man is concerned therein, and it behoves every man to [Page 8]know this truth, not only Magistrates, but also o­ther people; yea, every man that hath a soule, hee ought to be acquainted with this truth and doctrine. To proceed herein,

I shall first prove this Doctrine to you by the Scriptures.

Secondly, cleare it and explain it.

Thirdly, give you some reasons to confirme it, and teach you what uses you are to make of it.

For the proofe of this Doctrine, that the work of Jesus Christ upon earth was to glorifie his Father, and work the work of mans redemption and salvati­on, and this he hath finished.

There are two things to be proved.

First, That to glorifie God was his work; for this take one Text in the 7. of Iohn, vers. 18. Hee that speaketh of himselfe seeketh his own glory; John 7.18. but he that see­keth his glory that sent him, the same is true, & no unrigh­teous ness is in him. Here Jesus Christ tells you, that he did seeke the glory of him that sent him, which was God the Father.

Then to prove that hee hath wrought mans Re­demption; you have a Text in the first of Luke, verse 69.70.Luke 1.69.70. Blessed be the Lord God of Israel, for he hath vi­sited and redeemed his people. Mark, he saith he hath re­deemed them, though they were not as yet actually redeemed, and hath raised up for us a horne of salvation out of the house of his servant David. He speaks here of Jesus Christ that was the strength of salvation, or one that was to work it by power and might, and therefore called here the horn of salvation.

Then to prove that Jesus Christ came to save, or to worke mens salvation: that you have in the [Page 9]18. of Matthew, the 11.Matt. 18.11. I came (saith he) to seek end to save that which was lost; and,

Secondly, That the worke is finished, the text it selfe is sufficient for it. You have also other texts where he saith that it is finished. As in the 19. of Iohn he saith these words, It is finished. John 19.30. What is finished? Why all the Prophecies concerning me are now finished, the worke of mans redemp­tion is now finished. When he was upon the Cross. Christ asserts this truth, that all was finished.

Now having proved the Doctrine, I shall in the next place come to cleere it, and for the cleering of it, resolve these three questions.

  • First, what it is to glorifie God.
  • Secondly, How did Jesus Christ glorifie God?
  • Thirdly, How did Christ finish the work of mens redemption, and the work of mens salvation? these are the three things to be opened.

Q. First, What it is to glorifie God?

A. You must consider that the Scriptures,What it is to glorifie God? speak of this under severall words, and notions; as sometimes, it is toExod. 15.2. Esa. 25.1. exalt the Lord, sometimes it is toPsal. 34.3. Luke 1.46. magnifie him, sometimes it is to1 Tim. 1.17. Heb. 2.7. honour him, sometimes it is toPsal. 30.1. Dan. 4.37. extoll and advance him, and all these words they are synonima's, and of the same nature and signification, and hold forth the same truth to us.

But to answer it more particularly, to glorifie God is this, it is to set forth God in all his excellencies, or to make knowne God in all that he is, and to ac­knowledge him in all that he doth, this I say is to glorifie God, to set forth God in all his excellencies, [Page 10]thus did the Lord Jesus Christ doe, [...]one did ever set out God, like unto Jesus Christ; God was ne­ver seen in any man, as he was seen in Christ, nei­ther in any mans words or works; And therefore it is said in the first of Iohn, the eighteenth verse, That the onely begotten son, John 1.18. who is in the bosome of the Fa­ther he hath declared him. John 17.26. And in this 17. Chapter and the twenty sixth verse, saith Jesus Christ, I have declared unto them thy name, and I will declare it, that the Love wherewith thou hast loved me, may be in them, and I in them. I have declared unto them thy name, If you ask me what is meant there by Name? I an­swer, Name, it is taken variously in Scripture, some­times for person.Acts 4.12. There is no other name given un­der heaven whereby we must be saved, i. e. no o­ther person. Besides, Christs name is also sometimes taken for forExod. 3.18. & 20.7. & 33.19. Psal. 8.1. Gods attri-butes, as his wisdome, mercy, goodnesse, power, and it is taken also for glory and excellency, and here perad­venture may be meant all these. I have declared unto them, Oh Lord, thy being, thy power, thy pro­perties, thy grace, thy goodnesse, thy excellency and thy glory, I have declared all these unto my peo­ple in the world.Psal. 76.1. And so we have the word Name in 76. I salme and the first verse. In Iudah is God known his name is great in Israel, that is, his power is great, his glory is great, his renowne, and dignity is great in Israel; amongst his owne people of any other, there the Lord is more specially present, and more clearely known;Exod. 23.21. So the Lord in the 23. of Exodus, and the 21. ver. bids the Israelites fear the Angel that he sent before them, beware of him (saith he) and [Page 11]obey his voyce, provoke him not, for he will not pardon your transgression, for my Name is in him. This An­gell was Christ, this name that was in him, was his fathers honour, power, and glory: well, thus you heare the first thing opened.

Q. The second thing to be opened is this, How did Iesus Christ glorifie his father, or glorifie God: For he saith I have glorified thee upon earth?

A. Three wayes Jesus Christ glorified him upon earth, (for thats the thing I am to speak of,How Christ glo­rified God? and not how he glorifies him in heaven,) I say three wayes, he glrorified him, negatively, positively, and passively.

First negatively, Jesus Christ did glorifie his fa­ther, these two wayes, negatively.

1. In that he did not sinne, for as sin isRom. 2.23. a dis­honour unto God, so non-sinning is an honour un­to God. Jesus Christ did glorifie his father very much in this he did never sinne against him; no,1 Christ did not sinne. he did never commit the least evill. The Apostle Peter 1 Pet. 2.21. saith, he did no sinne, neither was there guile found in his mouth, not the least fraud, not the least vaine word, not the least hypocrisie found in Jesus Christ, and this did tend much to glorifie God his father.

2. Iesus Christ did glorifie his father ne­gatively,2 thus, by denying himselfe,Christ did not seek himselfe. by not seek­ing himselfe, and this is a speciall way to glorifie God, and this speciall way did Christ glorifie him,John 8.50. as you may finde in the eigth of Iohn, and the fifty verse. I seek not my owne glory, there is one that seeketh and judgeth: hete he denies his owne glory. So you finde when the people would have made him a King, heJohn 6.15. would not be made a King, he knew that [Page 12]his father was God and King, and did he deny himselfe, and this did tend much to the glory of God. As a child when hee is bare-headed and silent before his father,Vide Heb. 5.5. when hee reve­renceth and respects his Father, and does nothing but what he commands, and seeks nothing but what he gives him, you know the child thereby honours his Father, thus did the Lord Iesus Christ doe, and thats the first way negatively.

The second way he glorified God,Second way. was positive­ly, and this he did also two wayes. By his words, and by his works.1 First by his words, namely by his preaching,Christ glorified his Father, by his words by his preaching. by his praying, and by his confes­sion; he did glorifie God mightily, by his preach­ing, when the people heard him they wondered at the gracious words that proceeded out of his mouth, and its said he (or God in him)Luke 4.15. By his Prayer. was glorified of all. Then by his prayer he glorified God.John 12.28. Glorifiethy name in one place,Mat. 26.39. By his confessi­on. and not my will but thine, in another place; thus his prayer tended to glorifie God. His confession also did glorifie him,John 10.29. and 14.28. My Father (saith he) is greater then I, John 5.19.30. againe, I can doe nothing of my selfe, but the works that my Father doth, those doe I; thus by his words he glorified him.2 Then by his works he did glorifie God very much, and I pray note this, that when Christ wrought miracles by the power of his Fa­ther, the people did wonder, and give glory to God. You have this eight times at least in the New Testament, I shall onely give you two textsMatt. 9.8. & 15.31. Mark 2.12. Luke 7.16. & 13.13. & 17.15. & 23.47. , the first is in the ninth of Matthew the eigth verse, when the multitude saw it, they marvelled, and glorified God. So when they saw how Christ cured the man sick of the Palsie, its said they glorified God. These [Page 13]great and mighty works that Iesus Christ did upon earth, they had a tendency in them to exalt, and glorifie the Lord, and this is the second way Iesus Christ glorified his Father.

The third way was passively, that is,Third way. by his sufferings, Christ glorified his Father, I say he glo­sied him by his sufferings, as much as any way else,Christ glorified his Father by his sufferings. John 13.31. and therefore saith Christ in the 13. of Iohn, the 31th. verse, Now is the Son of man glorified, and God is glorified in him, when was that now? then when Christ was going to suffer, in the sufferings of Jesus Christ, his Father was very much glori­fied.

Obj. I, But you will say, Sir, how was the Father glorified in Christs sufferings, one would thinke that the Father should be rather dishonoured then glorified thereby, in suffering his Sonne to fall in­to the hands of such cruell enemies, as the Jewes and Heathens were to God, we cannot see how this did tend to the glory of God?

Ans. I answer,By his patient sufferings. it tended to the glory of God thus, 1. By Christs patience under his suf­ferings, to see Christ so patient, under such a great measure, and so heavie a weight of affliction, this glorifyed God very much; he did not so much asEsa. 53.7. open his mouth, to complaine of his condition, nor of his enemies cruelty; as the young men inDan. 3. Daniel, when they were cast into the fiery Furnace, they acknowledged the onely true God, and they would own no other, also they would not be freed, if they might not be freed without sin: so Jesus Christ would goe through the worke of his father, and glorifye him, as the expression is, even, [Page 14] in the fires, even in the fire of affliction, yea, in the Furnace of affliction.

Secondly, Christ glorifyed his father in this, when he was delivering up the Ghost, The vaile of the Temple was rent in twaine, Mat. 27.51. and the earth did quake: Yea, the heathens said, when they saw this, that ei­ther the God of nature was now dying, or else that the end of the world was come upon them. This tended much to the glorifying of God; the Jewes and Gentiles that would never glorifie him before these suffer­ings of Christ, and this act of his death; yet doubt­less, this, did work upon them. As you know when a Comedy is played, people are not so seriously and deepely affected, as when a Tragedy is acted: so when Jesus Christ was upon the earth; they were not so much affected with him, neither did they so much glorifie God in him: but when he was acting this Trygiccall part, or his sufferings, doubtlesse then many of the Jewes were convinced; and thats the mean­ing of that text,John 12.32. in the 12. of Iohn the 32. When the Son of man is lifted up, he shall draw all men (or many) unto him, this speaks he of his death; when Christ was exalted upon the Crosse, many were perswaded that this was the Son of God. Truly, say they, this was the Sonne of God. And againe, Christ saith in the 12th. of Iohn, John 12.24. ver. 24. Except a corne of wheat fall into the ground and dye, it cannot bring forth. Shewing, that except Jesus Christ, that was that corne of wheat, should die and suffer, there should little profit come unto men, and little glory unto God. And thus is the next question answered, how Jesus Christ glorifyed his father, First negatively by not sinning, and not seeking himselfe.

[Page 15] Secondly, positively by his word, and works.

Thirdly, passively by his sufferings.

The next and the last question for the cleering of the text is this:

Q. How did Jesus Christ finish the work of mens re­demption, the work of mens salvation?

Ans. I beseech you stirre up your selves, and hearken unto this, Jesus Christ did finish the work of mens redemption, and the work of mens salva­tion three wayes.

First, The first way was this,The first way Christ wrought mens Redempti­on and falvati­on. by putting himself into mans condition, that's the first; Jesus Christ he did put himselfe into the state, and condition of men, he comes from Heaven, and takes up mans nature, he appeares in mans flesh, and undergoes the state and condition of men, (yea sinfull men) and if you consider but what the Scripture speaks of this, it will be a great encouragement for you to looke for salvation through Jesus Christ. Con­sider Christ therefore two wayes, First as a Medi­atour, and secondly, as a Surety. As a Mediatour, Christ consider-as a Mediator. He is said to be Mediatour of the New Testament, There is one Mediator between God man, the man Christ Iesus, 1 Tim. 2.4.1 Tim. 2.4. There was but one mediator be­tween God, and men, from eternity. Its true Moses was a typicall mediator; but there was no reall and true Mediator save Jesus Christ only; And as the Apostle saith in the third of the Galathians the 20. v. Now a Mediator (marke this) Is not a Mediator of one, Gal. 3.20. but God is one, what is the meaning of that? The meaning is, that Christ was not a Mediator of one Covenant, that is of the Covenant of works onely, but a Mediator of the Covenant of grace also: Or [Page 16]thus, Christ was a Mediator betweene one and not as a dayes man, or Mediator among men, for we never use a Mediator to reconcile a man to himselfe, but a dayes-man goes to reconcile two that are at vari­ance: But Jesus Christ was a Medator of one, that is, he that was offended; and he that was Mediator to mediate for the offence, and to reconcile man unto himselfe in one person. Was one and the same God the same God? That I may cleare this a little unto you, consider what the word Mediator signifies.

The greek word for a [...]. Mediator, signifies as much as this, one that puts himselfe as it were betweene an offending and offended party (yet not without a Call to reconcile them, and being an indifferent person and disposed to either party: thus was Jesus Christ, Only Christ had somewhat more to make him a Mediator, then Mediators among men have; to wit, he was not onely called to be a Mediator, but he was made a Mediator byHeb. 7.20. Oath, to declare that he was to doe right between God and men, to give God his due and not to undoe poore man. So thus you heare that Jesus Christ became a Media­tor, a midler, or middle person, between God and man.

Now in the next place I shall shew you how Christ is a surety. Christ considered as a surety. Heb. 7.22. He is made saith the Apostle (in the 7th. of the Hebr. the 22. verse) A Surety of a better testament, A Surety quasi Sure-tye, not an un­certaine tye, but a sure-tye, a tye that can never be broken. Indeed the tye that was between God, and man in his Innocency, was a tye that was to be broken and untyed, but this is a sure-tye, when God deals with men in Christ, he deales vvith them [Page 17]in a sure way; and the word surety in the [...], as [...], appre­pirquo. Greek comes of a verb that signifies to draw neer, for a surety is very neer to a debtor, because he is joyned to him in the same bond and obligation; so commonly he that is surety for another, is neere to him either in relation, or habitation. Jesus Christ he was neer, he came neer unto man, he came neer also unto mans nature, for heHeb. 2.16. took mans nature upon him; hee came neer to mans sin, for he1 Pet. 2.24 bore mans sin upon him; this surety was very neer indeed; yea, you shall finde that hee was so neer, that by two expressions in the Scripture, you would thinke Jesus Christ to be the very sinner: Marke, the one is in 2 Cor. 5.21.2 Cor. 5.21. He was made (saith the Apostle) sinne for us. He saith not, that he was counted a sinner for us, but he was made sinne in the very abstract. It is more then if he had said, he was accounted or made a sinner for us; for he had indeed more then the sinnes of one or thousands, yea or millions upon him. Another expres­sion you have in the third of the Galathians, verse 13. where the Apostle saith, that Christ was made a curse for us, for it is written,Gal. 3.13. Cursed is every one that hangeth on a tree. He saith not, Christ was made ac­cursed for us, but a curse for us.

Oh here was love, that Christ came from the bosome of the Father, and tooke upon him mans feeble nature; yea, he tooke upon him also the bur­den of mans sin, the debt that man owed to God, & came in mans stead, to satisfie it, and was content that his Father should deale with him as if hee had been the sinner; yea he puts the sinner out of the room, and he comes into the room himself, he blots out and [Page 18]cancels the name of the poore debtor, that was bound in this bond of the Law to God, and he puts himself in the bond, in the stead of him: only here was the difference between Christ and another sure­ty; another surety, (or a surety amongst men) comes in by the by, and is not content to be the princi­pall; but here Jesus Christ becomes (though not by desert, yet by principall) and takes upon himself the debt; he doth not say, Debtor do thou thy best, and I will do the rest, no, he saith rather thus, poore distres­sed debtor, I come to take thy debt upon me, and to ingage my selfe in thy stead to my Father, I'le take the Law, and the Curse, and thy sinne upon me, and I'le see whether I can goe through the businesse, which thou canst not; thus doth the Lord Iesus Christ do; that is the first thing he puts himself into mans stead and condition.

The second thing that Iesus Christ did,Christ conquered the obstructers and enemies of mens Redemp­tion and Salva­tion. was to conquer and remove all mans enemies, that hindered mans redemption and salvation. I shall name some six enemies that did hinder mens redemption and salvati­on, and shew you how Iesus Christ did conquer and remove them all.

The first enemy (I beseech you note it) was mans owne sinne; sinne is theRom. 5.12 cause of death, and man should never have dyed, had not man sinned; now sinne did interpose, and intervene be­tweene God and man, and so did shut the doore of Gods mercy and grace, that man should not come in. But Iesus Christ hee comes and takes hold upon this enemy of mankinde, sinne, and saith, sinne, well thou and I must have a single bout con­cerning these mens redemption and salvation; thou wouldest hinder men from being saved, I would [Page 19]have them saved; thou wouldest shut the doore of my Fathers grace and glory from these men, and I would have it open; now I will try whether thou be stronger to keep them from glory, or I to bring them to glory; upon this, sinne comes with all its number, cals in all its forces, yea all the sinnes that have been committed, or shall be committed, from Adams time to the day of the resurrection; all these sinnes, I meane the sinnes of those that shall be saved, they came in together, and in heaps upon the Lord Jesus Christ: Nay more (my beloved) God the Father, when he saw that his Sonne would needs undertake for mankinde, to save mankinde, he gathers all the sinnes that were committed, or to be committed by any forementioned against him, and layes them upon the shoulders of his Sonne and did (as I may speake with reverence) say thus to his Sonne, Well my Son, seeing thou hast so much delight in the sonnes and daughters of men, seeing thou wilt have them saved, and not damned, seeing thou wilt undergo what is due to their sins since thou wilt be surety for them, I must reckon with thee, if thou wilt undergo the sorrow, shame, and misery that is due to their sins, (I had rather take thy word, and have thee to satisfie me) yet looke thou to it, for all the sins of those that thou art willing to save thou must beare them, and satisfie for them, for I in­tend not to reckon any more with such sinners, but I will put all upon thy score and account. The great wil­lingnesse of Christ to suffer for mens sinnes, Psal. 40 7. Heb. 10.9. Now Jesus Christ might answer his Father thus, O Father, such is my love, such is my delight, and such is my pitty towards the Sonnes of men, that I had rather undergo ten thousand times so many sinnes, yea ten [Page 20]thousand thousand times so many sufferings for sin, then that these poor soules should be damned: Now therefore Father bring all thy bils in, and let me see what these poor souls owe thee; for I am resolved I will satisfie for them all, or let me die eternally, and perish for ever. Upon this God the Father brings all mens sinnes (i.e. all mens sins that believe) and lays them upon Iesus Christ, and Christ having satisfied for them, he removes them out of the way, and this is called aDan. 9.24. finishing of transgression, Joh. 1.29 and making an end of sin; and in another place, a taking away, or put­ting away of sin, Heb. 2.26. (farre enough out of mens sight and reach) and this was typed out byLevit. 16 8, 9, 10.26. the Scapegoat under the Law. Observe this, that all the sinne that God did intend to pardon, or ever will pardon, they were once laidEsi. 53 6. Ged made them to meet upon him. upon Christ, & are now done away perfectly, and never to be imputed either to him or any of his.Psa. 85.10.

The second enemy was Gods justice;Gods justice till it was sattsfyed. was a bar in the way of men, salvation. justice in God must be satisfied, or else there was no salvation to be expected or obtained; now Iesus Christ (since he had undertook it) must a full satisfaction unto his Fathers justice, before he himself or any sinner could be discharged or saved; but as soon as Christ had gi­ven satisfaction unto his Father, you shall see how ju­stice and mercy, or righteousnesse and peace kissed together. That these like theExo. 25.20. two Cherubims (with their wings and facts) did looke one towards another.Exod. 28.29. You have another excellent type of this, in that booke of Exo­dus, the 28. chap. and the 29. verse, And Aaron shall beare the names of the children of Israel, in the brest plate of judgement, and thou shalt put on the brest-plate, the judgement of Urim and Thummim, &c. This Urim and [Page 21] Thummim, the one did signifie, (it is probable,) the Prophetical Office Christs, & the other the Priestly Office of Christ; Urim and Thummim signifies in the Hebrew, Lights and Perfection. There was aboun­dance of light in Christ, as a Prophet; abundance of perfection in Christ, as a Priest. Ann this I would have you note, as the Priest bore the judgement of the children of Israel, so Christ bore the judgment of his people. Now when justice was also satisfied, and even God the Father, to speak with reverence, had no more justice left in himself against such men, but what he brought out against Christ; & when he had brought all his justice out, as you know when a man stands at the bar, either to be judged or justified, they will bring in all the matters, bills, and evidences, that may be found, or can be brought against such a man: And when you see such a one cleared, after all the Indictments that were brought in against him, surely you will say nothing can be laid to such a mans charge; thus (as we may say) the Lords Statutes and Bills were brought in against the Lord Jesus Christ, yet he did give perfect satisfaction to the justice of God, before ever he could be freed from that which was laid to his charge.

A third enemy (that stood up against mens re­demption and salvation which Jesus Christ hath con­quered,The law-hinde­red mens re­demption and salvation. and taken out of the way) was the Law (note that these two are distinct things) for the Law of God and justice, they differ as much, as justice in a Judge, and the Law by which he judgeth. Justice in a Judge, is not the Law, though he is to execute ju­stice according to the Law; now the Law of God came in against Christ, when Christ was to suffer, and the Law said well, I must have obedience, sayes [Page 22]the Law; Thou shalt, saith Christ; I must have perfect obedience sayes the Law; Thou shalt, saith Christ; I must have perpetuall obedience, saith the Law; Thou shalt, saith Christ; I must have such obedience, that I must be fully satisfied, that there be nothing in me, but must be fulfilled; Thou shalt saith Christ. Now, when Jesus Christ had given to the Law its demands, and had fulfilled the Law by his active and passive obedience, and yeelded obedi­ence instead of man, and paid for mans disobedience too, he takes hold upon the Law, and saith to the Law, Now Law be sure thou never comest against any of mine hereafter; come not and charge those that are mine with the debt I have already paid; Law, have thou nothing to do to apprehend any of them that are my members, they are free men; now Law, see that thou intrude not into the consciences of any of my people; for as thou didst exact from me, so I require of thee that thou trouble not any of mine. Thus Christ having fulfilled the Law, becoms the end of the Law, for righteousnesse to every one that believeth. By the end of the Law; I meane the per­fect end of it, or the end of it as it was a Covenant of works;Rom. 10.4 Finis perficiens non interficiens. requiring obedience upon pain of death & damnation. Thus when Christ had perfectly ac­complished & fulfilled th Law, the Law was laid up in Christ, as the Tables and Testimony were put in­to the Arke, which signified Christ, the Law being fulfilled and accomplished by Christ,Exod. 25.16. Heb. 9.4. it was to con­tinue no longer in force against such as should believe in him, & now menare to receive the Law as handed out to them by Jesus Christ,1 Cor. 9.21. and not to looke upon [Page 23]it as a Covenant of works, and as it was handed and delivered by God to Moses, and by Moses to the children of Israel. Well, this is the next thing, the Law is taken out of the way.

The fourth enemy that stood up to pleade against a poore sinner, and his redemption & salvation was Satan; Satan stands up as the Philistim did; and said, who is the man, that will redeeme these soules that are in my snare, and in my power? am not I God of all the earth? who shall deliver them out of my hands? These great, high, and big words, like the words of the King of Assyria, were enough to terrifie and dismay weake men. But the Lyon of the Tribe of Judah, he comes (as David against the Philistin and sayes to him, ThouSatan, that hast defied the Armies of Israel, and hastcast the Gantlet to all, and darest any man to fight with thee, and rescue sinfull men out of thy hands, try thy power, and pull downe thy pride, and I will, says Christ; hereupon Jesus Christ comes and hath a single duell with him, and the issue thereof was, that Satan wounded the heele of Christ, and Christ wounded his head, according to that saying,(Gen.) 315. He shall bruise thy head, and thou shalt bruise his heele. That is, Satan should have power against Christs body, to over­come it, and Christ should destroy his power. Therefore saith Christ, John 12.31.Joh. 12.31. the Prince of this world be cast out. So that now Satans power is already taken away; the Devill may challenge a right to many of Christs servants, till they are called, con­verted and brought from under his power; but alas! it is but an usurped right, as a man that layes claime to a childes inheritance, when he is in his nonage, when the childe is not able, as yet, to maintaine his [Page 24]right; so Satan layes claime to the soule, of a poore sinner, as long as he is in his nonoge, till he comes to believe, but when a soule comes to the yeares of understanding regeneration, and adop­tion, then will he know that Satan hath nothing to doe to hinder his salvation, and this is the fourth enemy to mens redemption, and salvation.

The fifth enemy that stood up against mens Re­demption and Salvation was the world; All the powers of the world they gathered together to hin­der this worke; First the Jewes (though they did not ahink it) gathered themselves together, to hin­der this worke of mens redemption; 1 Also the heathens consulted and concurred herein, yet all could not doe,Acts 4.26.27. but Christ tells and assures his Disciples in the 16. of Iohn verse 33. That he had overcome the world, John 16.33. so that all the snares in the world, all the temptations, all the pleasures, all the delusions, all the things in the world, and all the meu in the world could not hinder mens redemption and salvation, but Jesus Christ overcome them all; be therefore of good cheare, for here is ground of com­fort to sinners, and Saints.

Then the sixt and last enemy that Jesus Christ hath overcome, was death and hell,Job. 18.14. death you know is called the King of terrors, and there had need some great King come to overcome this King; therefore Jesus Christ comes and undertakes and effects this worke, therefore Paul could say, (when he speaks of the resurrection of Christ, Oh death where is thy sting, oh hell (or grave) where is thy victory? 1 Cor. 15.15. death, come out, and let me see what thou canst say against me, or believers? hath not my Lord Christ conquer­ed [Page 25]and taken a way both the power and sting,Satan hath the power of death, and in is the sting of death, but Christ hath overcome qoth. Heb. 2.14. 1 Cor. 15.56. death and hell? they may fear believers with their ghastly looks, but death is but a bed to belieuers, it is but as a darke door out of the roome of grace into the roome of glory, out of the spiritual presence of Christ into the glorious presence of Christ. Thus I have opened the second way how Jesus Christ fini­ed the work of mens redemption & salvation; one way was by putting himselfe into their room & place; And then secondly by removing, and conquering was in the way to hinder mens redemption, and mens salvation.

And then thirdly, and lastly,Thirdly, by purchasing both the persons and portions of men, or the men, and their glory.Believers and their inheritance were purchased with an honou­rable and preci­ous price. Now Christ did not onely (remember this) remove sinne, make satisfaction unto Justice, fulfill the Law, overcome Satan, o­verthrow the world, and conquer death and hell, but hee did also purchase mens persons, and mens porcions:

First he did purchase mens persons, as the Apostle saith in the first of the Cor. the 6. and the last, Ye are bought with a price,1 Cor. 6.20.or with an honourable price, (as the word signifies; to wit,1 Pet. 1.19. with the pre­cious bloud of Christ. The Lord Jesus hath bought the very haires of your heads, you that are believ­ers, or will believe, I say unto you, there is not a haire of your head falls to the ground, but Christ hath bought it, Marke that expression of the Apo­stle, who loved (meaning Christ) the Church, and Eph. 5. gave himselfe for it; this doubtlesse, was typed out inGen. 29.20.27, 28. Iacob, who bought his wife Rachell with 14. yeares hard service. And2 Sam. 3 [...]4. David, who bought [Page 26]his wife with a hundred of foureskins of the Phi­listines. These three doubtless were types (as also others that bought their wives under the Law) of Jesus Christ in this particular.

Then secondly, he hath bought also the inheri­tance and portion, which the Saints are to have for ever, in the first of the Ephes. the 14. ver. the Apo­stleEph. 1.14. saith that the spirit sealed them unto the day of redemption, vntill the purchased possession, that is, un­till they come to obtaine what Christ hath pur­chased for them.

Obj. Heaven is a gift and a purchase. But is not Heaven a gift, how then doe you say it is purchased?

Ans. The truth is, Heaven is a gift, but yet gift through Jesus Christ our Lord. Rom. 6.23.

Obj But if Christ purchased Heaven before, why doth he say, he goes to prepare a place for them? nay, what need he intercede for them?

Ans. This is as a man that goes into a Gold­smiths shop, and buyeth Jewels there for his wife, and goes home to his wife, and saith, wife, I have bought such and such Jewels for thee, wilt thou goe and call for them, I saith she, if you will goe along with me; he goes with her, and saith, deliver these Jewells to my wife; he purchaseth them, not the last time, for he bought them before; So this is the difference betweene Christs death and intercession, by his death he purchased Heaven, and by his intercession, he desires they may partake of Heaven; Christ did not goe to Heaven to in­dent there with his Father for it, but he went thi­ther as a Bridegroome useth to doe, to make all ready against he brings his spouse home. And [Page 27]mark, when Christ intercedes in Heaveen, he doth it by his will; for as he once said on earth, so he still sayes in HeavenJohn 17.24 I will that they may be where I am, that they may behold my glory. Now having opened the Doctrine, I'le give you but 2. reasons (beside Christ's testimony here) to prove that hee hath glorified his Fa­ther, and wrought the worke of mens Redemption and salvation.

The first reason is this,Reason 1. because else Christ should never have entred into glory; note that, The Apo­stle puts much up in this1 Pet. 1.21. that God raised him up from the Dead and gave him glory. When Jesus Christ had once come downe from heauen, and had undertaken this work, doubtlesse there was no read­missions into heauen, till he had finished it. If you should see a Judge take a malefactor that had been arraigned before him at the barre, and lead him by the hand, and exalt him to sit upon his own right hand, would you not conclude and say, surely this man is not onely acquitted from all that was laid to his charge, but hee is in great favour also with the Judge. Now God the Father, he judged & condem­ned his Sonne; for if (I may so say) man had not so great a hand in the crucifying of Christ, as God had, mark, it is saidActs 4.28. that he was put to death by the determi­nate counsel of God Now after his death God leads him out of his grave, into his glory, & this was a sign that there was nothing could be further laid to the charge of Christ, nor to the charge of such that Christ did then undertake for. This is the argument of the Apostle, who shall lay any thing Rom. 8.34 (saith he) to the charge of Gods electe it is Christ that dyed yea rather who is risen, who also sitteth at the right hand of God: and he puts a RATHER [Page 28]upon it; YEA RATHER, who is risen, and fits upon the right hand of God.

The second reason is this;Reason 2. because that the Gospel is now published unto men; wee should never have had the Gospel, had not Jesus Christ finished the work. You know till Christ was taken up into glo­ry, there were two great things that were kept backe in heaven from men. First, there was the spirit of God, And secondly, the counsell of God. Both these are wrap'd up in the Gospel: These two (I say) were kept backe from men till Christ had ascended into heaven; but as soone as Jeaus Christ went up, the spirit immediately comes downe, and the coun­sell of the Lord begins to be revealed in a marvel­lous way unto men: This is an absolute and cleare signe the work was done; for said ChristJohn 16.7. except I go away, the Comforter cannot come. I say it's a sign Jesus Christ hath finished the work; for do you thinke the Lord would have sent his Gospel to men to tel men, or his spirit to assure men it was done, if it had not been done, and thus much now concerning the rea­sons of the point.

Before I come to the application of the Doctrine, give me leave to answer one or two objections.

1 Object. The first objection is this; If Jesus Christ had finished the worke of mens Redemption and of mens Sal­vation upon earth, why then are men commanded to worke out their owne salvation, if the work be already done? what need the debtor be exhorted to pay, if the surety have alrea­dy paid for him?

1. The Apostles meaning in exhorting men to work out their salvation, is this, That they should perse­vere in the way they did professe, & not fall from the truth; [Page 29]or as the Greek word [...] signifies a wor­king through, and so it's to be understood for a per­severing work.

Secondly, when men are called to doing, or to worke, they are not called to do that they might have life, or be justified; but men are called to do, because they areTit. 3.5, 6. justified, and because they are saved, i. e. in a state of salvation, because they have life, and not that they may have it; for the Lord never in the Scripture maketh works the cause of Justification, or the cause of Salvation: no, it is a subsequent, and an ef­fect, and that which followes a mans justification, or that which floweth from a justified person. For here is the difference between works, as they are done un­der a covenant of workes, and under a covenant of grace; works when they are done under a covenant of works, they are done to seek justification & sal­vation; they are done to work righteousness for man to keepe him out of hell: But workes done under the covenant of grace, they are done out of2 Cor. 5.14 love to Christ, done to the1 Cor. 10.31. glory of God, done to ex­presse that we areCol. 3.1. Christians, and that we areJohn 8.31. and 15.8. Christs Disciples, and so to doe works as the cove­nant of grace requires workes, as the duty of Christians; but to doe workes as the covenant of workes requires workes, either upon paine of damna­tion, or upon promise of salvation, this is to be shun­ned by Christians.

2 Object. The second Objection: It is true as you say, that Jesus Christ hath glorified the Father, and finished the worke of mens Redemption and Salvation, but you have not shewed upon what grounds the Lord did this; peradventure he might do it upon [Page 30]some grounds that were not advantagious to us. There were two maine grounds moved him to do this, his love and affection to men was one, and the great necessity of men was the other. Upon these two grounds Jesus Christ came forth from heaven, to worke this worke.

1 First, it was his love and affection unto men, the heart of Jesus Christ was towards men upon earth (you may reade) as soone as ever they were made; yea Jesus Christ his delight was with them. In the eighth of the Proverbs, (saith he) My delights were with the children of men. Prov. 8.31. If his delight was so, then much more was it, when the time of their redemption drew near, and most of all since he suffered. If Jacobs love were so great, when he first saw Rachell, how much more did his heart go out to her, when that she was neete to be his wife? If Jesus Christs heart went out, when he first saw men upon earth, how much more went his heart out towards them,John 15.13. Gal. 2.20. when the time was come to be married to them. This doubtlesse was the first and maine cause why Christ did worke this worke of Redemption and Salvation.

The 2d was mens necessity, thi did move Christ to do it; there was indeed a necessity for Christ to come to worke this worke; for had there been any other way, doubtlesse that way would have been ta­ken; the Father would never have lost such a deare Sonne; if there could have been any other means of saving men without him: No, he would never have parted with such a companion, that he had so much content and comfort in, if Angels might have done the worke; but he looked upon his right hand, and upon his left hand, and there was no helper. Then [Page 31]sayes God, My owne right hand, or my Isa. 63.5. arme wrought salvation. That is, myIsa. 53.1. Luke 1.51. Sonne Jesus Christ, he wrought salvation. If you understand this Text in a spirituall sense. Thus having removed the two objections, now I come to the uses of this point; I shall make but three uses of it, and then conclude; remember the observation, The businesse of Iesus Christ upon earth, was to glorifie his Father, and to worke the worke of mens redemption, and the worke of mens sal­vation; and this businesse he hath finished.

1 Use. The first use is a use of great incouragement unto sinfull men: Is the work of mens Redemption already fulfilled, finished and already wrought; O what great incouragement is this unto you that are sinfull, and that are ungodly men; it is incourage­ment unto you that cannot worke, here is a worke already wrought for you, it is wrought to your hand. I may say to you, as it was said in the Gospell to the men that were invited to the Feast, Loe all is ready, Math. 22.4. come, I tell you here is all ready; here is the work of redemption and salvation wrought; every thing is prepared, come; The Spirit saith, come, the Bride saith come, the saints say come, the Gospell saith come, every thing saith come; Oh come, here is great incou­ragement for you to come. I beseech you heare, without doubt there be this day, in this place, many sinners, and many that stand in great need of Jesus Christ; here be many poore soules that stand looking, they cannot tell which way to go, but like a boule, the least thing that toucheth it, will make it turne this way or that way; you are looking which way you shall be saved; some men are great and grosse sinners, men that delight in sinne, and [Page 32]sport in the day, and make it their whole businesie to dishonour God, as Christ made it his businesse to honour him. Well, what shall I say to you; I desire to open the gate of Gods grace, and God open you hearts that you may heare what he saith unto you the door of his mercy is open to you already;Encouragements for sinners to come into Christ and to believe on his grace. 1 Encour. and that I may incourage you to come in, I will give you foure or five inducements and motives.

The first is this, That God gave this worke to Christ to do, The worke (saith he) which thou gavest me to do; note, that God the Father had his hand in this worke of mans redemption and salvation, and it could not have been effected, but that God was willing to have it effected in this manner. This in­couragement, that God did put Christ to doe this worke, is a speciall intentive and motive to you to believe; for had Christ done this worke without his Fathers approbation, you might have questi­oned whether he would have accepted of it; but it being done by his appointment, and by order from him, he must needs accept of it.

Secondly consider this,2 Encour. that there is nothing of the worke left undone; no, the Lord hath not left so much as a stone for you to turne, not one thing for you to do: Christ tels you here, he hath finished the worke, and you may believe it, for he would ne­ver undertake or begin a businesse or worke, and not go through it. Oh that you had hearts to be­lieve this, that Christ hath done all, and that there is nothing of that worke left for you to do.

Obj. But you wil say, by your favour Sir, he hath not done all, for he requires I should believe and re­pent, and turne from my sinnes, and be obedi­ent [Page 33]unto him; and surely he hath thereby put enough of work upon me, and more then I am able to do.

O poor soules (hearken to this) Jesus Christ hath not left the worke of beliveing, repenting, turning from sinne, or obeying upon you, but he hath that worke still to do in you; he hath done one worke in his person, and now he hath another worke to do by his Spirit, and Jesus Christ he looks upon that worke as belonging to him. Marke how he spake (of calling sinners) in John 4.4.John. 4.4. He must needs go, through Samaria. And why? because he was to call (and to work faith in) some of the poore Samari­tans, this he makes his worke. So in John 10.16.John 10.16. Other sheep I have (saish he) that are not of this fold, them also I must bring (into the fold;) he saith not, there are other sheep, and I must go and send shepherds to drive them home, or send dogs after them, to course them home; no, but I must go seeke them, and bring them home; he puts a me oportet, (I must) up on it. Marke this, that as Christ hath per­fected the worke of redemption in his owne person, so he will also create the worke of sanctification in your persons, as he did that worke in his owne flesh, so he will do the other in your flesh. This is the tenour of the Covenant of grace, I will do all, yea this is the nature of it, I will do all freely; God in the Covenant of grace doth no condition from me, but what he promised to worke in men. It is true, you must believe, and repent before you can go to heaven, but the Lord undertakes this worke himself. For saith the Lord,Heb. 8.1 [...] I will put my Law into their mindes, and write them in their hearts. That is, [Page 34]he will teach them to know him, believe in him, and to be obedient to him, he doth not say in the Covenant of grace, do these things your selves, but he saith, I will See Jer. 32.40. Psa. 54.13. Math. 12.21. Joh. 6 [...]. [...]4 45. Heb. 10.16. worke all your works in you, and for you.

Obj. I, but then Sir you will say, we must have these things wrought in us before we goe to Heaven.

Ans. Very true, you must have them wrought in you, but how, and by whom? Not by any strength of your owne, but you are to goe to the Lord, and say unto him, Lord, thou requirest knowledge, faith, repentance, and obedience of me, and thou sayst no ignorant person, unbeliever, or impenitent person shall goe to Heaven, Lord, if thou wilt not worke this knowledge, faith, repentance, and obedience in me, thou hadst as good never have borne my sinnes, Lord Jesus, seeing thou hast wrought Redemption and salvation for me, now worke Sanctification in me, thou hast done the worke out of me, and for me, now come, and worke the worke in me; Sue out the Covenant of grace, and if thou hast no meanes to sue by, then sue by forma pauperis, as men use to doe that wants money, you know they come with a white paper, and sue thereby and are heard, so you want knowledge, faith, strength, power, and holinesse, sue in that way; take the promises of the Lord, and goe with them as tickets, and say, Lord, is not this thy hand? and is not this thy pro­mise? is not this thy writing? hast not thou or­dained this? for me to take hold on, Lord; I bring thine own tickets to thee, Lord, doe for me, as thou hast said, It is thy promise, thou wilt open the blind eyes, stand to thy word, thou hast said thou wilt [Page 35]worke faith, here comes a poore unbelieving, at least a doubting sinner to thee; I will try whether thou wilt worke faith in me, goe and put the Lord to his promise, and thou shalt see he will never deny his owne hand-writing, nor his owne word, well, there be two incouragements for you.

The third incouragement (I pray you consider it well) It is the speciall will of the Lord that you should believe,3. Encourage­ment. and will not you doe his speciall will; If the Lord command you to pray, or com­mand you to fast, or mourne, you will doe that worke, but this is the worke, or the most accepta­ble worke to God. Marke;John 16.28.29. When one came to Christ, and asked him, What shall we doe to worke the works of God, Iesus answered, and said unto him, this is the workes (or the worke that will be wel-pleasing to God,) to believe on him whom of God he hath sent, As if Christ had said unto him, If thou wilt be doing, or will please my Father by working, I tell thee, there is no such way as by believing in me.

The fourth encouragement is this,4. Encourage­ment. a man that hath no worke at all in him, no performances, no qualifications, nor preparations, yet such a one hath free liberty to come to the Lord Jesus Christ, yea, as free as any other man whatsoever, I tell you, Whoremasters, drunkards, and swearers, that have dis­honoured God as much as you could dishonour [...], the Lord speake this to your heart, here is an open doore, here is rich grace, and free grace, the heart of Christ is as much towards you as any other sinners; If there be any plea for any sinner, there is a plea for this sort of sinner, yea, such a one may say, Lord, then camest not to call the rightecus, but sinners to [Page 36]repentance, never was there any greater sinner then I, thou camest there to call Publicans, and Harlots, such a wicked wretch have I been for many yeares, Lord receive me, I am now willing to come to thee, doe not cast me away, for thou hastJob. 6.37 The greek is [...]. I will not, not, cast out, out. said, thou wilt in no wise cast out such a one, What think you will Christ say to such a one? Surely this, thou art welcome, come poore sinner, thou art heartily wel­come. I have grace for thee, and I am contented to bestow it freely on thee, I have called thee, and thou art come, hearken what I say unto theeLuke 15.4. There was a certaine man had a hundred sheep, and when he had lost one, he left the rest, and went to seek that which was lost; thou art that sheep which wast lost but now art found.

Obj. Oh but another may say, I, Christ calls sinners and Publicans, and accepts of such; but I feare I am a Pharisee,John 7 37, 38. with Acts 2.37, 38. a form all Professor, yea, a Hypocrite, where doth he call such, or where is there any promise made to such?

Ans. Put the case you be such, (though you do but thinke it) yet you read of a call to such, a pro­mise to such, and of the conversion of such, com­pare Iohn 7.37, 38. with Acts 2.37, 38.

The fifth incouragement is this, that the greater sinners you are, when you come to believe in Christ, the more [...]honour Christ hath from you; If a man man that is not a great and common sinner, be con­verted, alas, there is no talke of him, this mans was looked on as a good morrall man before, a man that made some shew of Religion, a man that went after Sermons, and one that had some good will to good men, and good things. Before such [Page 37]an one was never looked upon as a drunkard, Swearer, and the like, I say this man is converted, and no no­tice taken of him. But as when a Monster is borne the Country rings of him, so when a monstrous and great sinner is borne againe, when a man that hath been a ring leader of others in wickednesse, and that hath lead and haled others in the way to hell, and gone downe the hill himselfe, as fast as ever he could to his owne damnation, I say when such a man is drawn out of his wicked and miserable condition, and brought to Christ, what will others they say, Oh did you heare the newes! what newes? Such a man, such a great sinner that was given for lost is become a Saint, such a man that was so great an enemy to Religion is now converted. Such a Per­secutor is become a zealous Professor. Is it so? yes, there is no man in the Country forward for Religi­on as he is, all the Country will ring of such a sinners conversion, hearken sinner, wouldst thou not have the name of God ring through Heaven, and Earth at thy conversion, wouldst thou not have God glorified, and thy owne soule saved, this day there would be joy in Heaven, and glory to God on Earth, if thou wouldst yield to come in to Christ, and to be converted: The Lord say Amen to it.

The fifth encouragement is this,5. Encourage­ment. Christ hath spare grace for you. thats another, alas, what shall this gracious charitable King do with all his grace?The Lord hath greatest glory from the great­est sinner when he is converted. what shall he doe with so much gold lying by him, if poore distressed people doe not come in to fetch it, what shall Christ doe with all his merits, and sufferings, (which he hath in store still to be given out to sinners) if sinners who want it, will not have [Page 38]it; Marke what I say to you, if so many sinners, as are here this day, did come to him, he hath grace enough for them and so many to morrow, and so every day, till the day of the Resurrection, yet Christ hath grace enough for them all, will you leane such stock of grace in his hands, and not get it, since he hath prepared it for you. My beloved, suppose a man had a sonne, to whom he had given all his estate, this sonne also is very rich of him­selfe, and there were a poore woman, that this Sonne hath a minde to make his wife, he comes to her, and saith, woman, my heart and affections are gone out towards thee, to take thee, and to make my wife, wilt thou accept of me, she refuseing, he presses and woes her further, and saith, why, dost not thou consider what a rich father I have? he hath made all his estate over to me, considerest thou not also what wealth and riches I have, doe but heare me, and condiscend to my request, and say I wll have thee for my husband, and all this shall be thine; Thus saith Jesus Christ to a sinner, poore sinner, hearest thou not what my father hath given me, and hearest thou not what an heire I am, doe thou but own me, and take my yoake upon thee, and be my Disciple, and all this will I give thee; As the Devill offered faigned all the world to Jesus Christ, if he would submit to him: So Jesus Christ offers really all the world to a poore sinner, if he will come in, and submit to him. Againe, suppose a rich man did stand in a publique place, among a multitude of poore, and should say unto them, you poore, whatsoever you are; without respect of persons, come to me, I will bestow what you want upon [Page 39]you, whether money, or meat, or cloathes, all these I have ready for you, come, and receive them, vvhat would not these poore people thinke you, come to him, nay, would they not crowde in upon him; Why thus saith Jesus Christ to poore sinners, I have grace enough to bestow upon you, come in, and you shall be welcome; come, and looke, what­ever you want, I will bestow it upon you, now what stands in thy way oh thou poore sinner? or what hinders thee to come in?

Object. Oh Sir! this stands in my way, though I know Christ hath finished the worke of mens redemption, and of mens salvation, yet I doe not know whether he hath finish­ed it for me?

Ans. Hearken my beloved, what ground have you to make a plea against your selves, he hath done it forRom. [...]5.8. 1 Tim. 1.15. sinners, for theRom. 5.6. ungodly, forPsal. 68.18. re­bells, for [...] John 6.51. world, you are a sinner, you are one of the ungodly, one of the world, what plea can you make against this why object you such an objection against your selves? If a pardon be sent from a Prince to a company of Prisoners, and the Messenger saith unto them in generall, here is a Pardon for you, from my Prince for what you have done against him, come, accept of it and you shall be free. Now if one should aske, is the par­don for me? and another question is the Pardon for me? he would answer. It is for you that are Pri­soners, without acception, if you accept of it. A Pardon is now sent unto you, that are finfull men and women, who are Prisoners under the power of Satan, and sinne; I say to you all, the Lord Jesus hath sent forth his pardon, which runs thus; I the [Page 40]Lord Iesus, the Son of God, and the Saviour of sinners, out of my free grace and mercy, rich love, and pity am willing to pardon, and forgive the sinnes and transgressions of you all; and this I will doe really, if you will come in, and lay hold of this pardon, and of my righteousnesse. Will a sinner now say, doth Jesus Christ meane me, seeing he saith, who­soever comes unto me: I will in no wise cast him out: and whosoever believes on me he shall be pardoned, and saved. This word whosoever comprehends all, and ex­cludes none, therefore object not against your selves; neither refuse your owne salvation.

Obj. Oh! but though Christ invites all and makes promises to all that doe come, yet he intends not that all should be made partakers thereof.

Ans. My beloved, thinke you that Christs inten­tions, and his expression are not one as reall as ano­ther. I tell you (and you may believe) that he intends to pardon all, and to save all, as he express­eth it. He saith not the words only, but his heart is so also. But marke it well (and mistake me not) I doe not meane that he saith absoluely, I'le pardon all, and save all, and no more, oh no; but he speaks conditionally, I'le pardon you all, and save you all, if you believe on me and accept of my pardon.

Obj. But alas he were as good never tender me a pardon, nor make me a promise, upon those tearmes, for of my selfe I cannot believe, nor receive his pardon and grace.

Ans. Its true, of your selves you cannot believe, nor receive his pardon, and grace, though tendred to you: yet as I said before, cry upon him to give you eyes to see him, and his grace, and feete to come to him, and hands to take hold upon his merits, and [Page 41]righteousnesse. He promiseth largely and freely, peradventure, now while the word is speaking, God will be working these things in you.

Obj. But he doth not give this grace to, (nor worke this grace in) all, but to few, therefore doe I feare, least I should not be one of them.

Ans. Though he doth not give grace to all, (for he hath not tyed himself so to doe, neither is the cause in God why men want grace, for he gave suf­ficiently at first) yet you are bound to seek, and the promise is made to Seekers, nay I may speake more, the Lord is found of some that seeke him not.Prov. 18.4. Jer. 29.13. Rom. 10.20. Ezek. 34.6.11.12.16.

Obj. But peradventure another here, may further object and say, I have long sought, and I am even weary of seeking: yea, I am ready to conclude, that if I had belong'd to God, I should have found grace in his sight ere now.

Ans. Oh deare soules, conclude nothing, neither against your selves, nor against the Lord, for he hath sought you longer then you sought him. And you have not yet been thirtie-eight years waiting at the waters (Christs Ordinances) as that weak and im­potent man. Oh soule! peradventure the Lord is now asking thee as he did this man;John 5. [...]5. Wilt thou be made whole? If he be so, make him answer, and say, Lord I am weake, but yet waiting, oh help me, and heale me Lord. Thus much for the first use.

Seeing Christ hath glorified his Father,Use. 2. and fi­nished the worke of mens Redemption, and Salva­tion, this then directs, and teaches men what they should not doe, and also what they should doe. First, what they should not doe.

In the first place,First. they should not goe about to worke their owne Redemption and Salvation [Page 42]againe, for if Christ hath wrought it already, then its in vaine, (yea, its ignorance, and folly) to think of doing any thing towards your owne Instification, and salvation.

Object. Sure there be none that thinke to doe any thing for, and towards their justification and salvation, unlesse they be Papists.

Answ, Oh yes, there be many besides Papists, thot doe so, for doe but aske many Protestants, how they thinke to be justified and saved? they will tell you by their good works, and well-doing, If we doe well (say they) we shall have well, and if we doe ill, we shall have accordingly. Yea, this is apparent in men, both living; and dying. In their life time they will say, if we can but keep the Com­mandements, viz. to love God above all, and our Neighbours as our selves, then we hope it will goe well with us. Then at their death they thinke that to build an Hospitall, (or to doe some such charita­ble worke,) will save their soules. Marke this, it is easier to doe good works, then to undoe our selves from them, and to have no confidence in them, Phil. 3.3. and to be able to say, as the Apostle said, in him (i.e. Christ) I desire to be found, not having my owne righteousness, v. 9.

Secondly, Secondly. on the other hand, men should not rest and sit still, and content themselves with this bare notion, that Christ came to redeeme to and save sin­ners; and that if he died for them, then they shall be saved. Oh! what are you the better that he dyed for sinners, unlesse you know the death of Christ in the worth and efficacy of it, and unless you have it apply'd it to your selves in particular, and be able [Page 43]upon good grounds to say as Paul said, Christ came in­to the world to save sinners of whom I am chief: 1 Tim. 1.13. Gal. 2.20. and Christ loved me and gave satisfaction for me, this particular faith you stand in need of.

Object. I do beleeve that he dyed for me in particu­lar.

Ans. But upon what ground do you beleeve it? what promise have you to build your faith upon: there is a kind ofLuk. 8.12. Act. 8.13. Hystoricall beleeving, or assen­ting unto this truth that Christ died for sinners, which is not a lively but a dead faith, which may ra­ther be called a fancy then a faith, this is but a con­ceit that arises in your hearts, like the dreame of a sleeping man, alas! alas! be not deceived for if e­very one did beleeve that doth say he doth beleeve, the numbers of beleevers would be far greater.

Object. I am sure my faith is as good as most mens faith.

Ans. I tell you most mens faith is not worth a far­thing, for it is but Copper faith, and carnall faith, a faith that they had, they know not how, nor they know not when such a faith as they wil pawne for a penny.2 Pet. 1.1. Act. 15.9. Eph. There is a great deale of difference betweene your faith and the faith of the godly, for your faith (I meane you that are (as the most are) carnall) is not a faith begotten and wrought by the Gospel and spirit: it is not a precious purifying, powerfull working soule-humbling faith: (such as is the faith com­mended in the Seriptures) and such a faith as does undoe you, and strip you naked of all you have. This is the faith of the godly, which most want, (and which is worse), are not sensible that they want it.

Thirdly, Take heed of making your faith to be the [Page 44]cause of your Justification: For thereby you may misse it as well as others miss'd it, by making their works the cause. Note, that faith is but the Instru­ment and meanes, whereby you do apprehend and enjoy your iustification. Christ is your righteousnesse, and by him, and his death, sufferings, you are justifi­ed:2 Cor. 5. [...]9. Rom. 8.33. yea and that truly and really too (I meane vir­tually in Christ, and before God) before you do be­leeve.

Object. But doth not the Act of beleeving iustifie men? Rom. 4.6.3. Gal. 3.6. for it is said of Abraham that his faith was rec­koned to him for righteousnesse.

Ans. 1. Its true, that Abrahams faith was reckoned to him for righteousnesse. But mark, when was that reckoned to him, and what was it that he did be­leeve? Do but read Gen. 15.6. where this Text is first found in Scripture, and you will find there, that this beleeving of his was the beleeving the promise concerning the giving of Isaac, and the multiplying of his seed:Gen. 12.3. & 13.3.9. & 14.19. and this Promise was made a long time after his first beleeving. Gen. 12.3.3. & 13.3, 9, & 14.19. Also the Apostle Jamee apply's this ex­pression to Abrahams work, even to the offering up of Isaac. Jam. 2.21. & 23.

2. The same expression is used of Phinehas for kil­ling Zimri and Cozby. Psal. 206.13. That (saith the Text) was coun­ted unto him for righteousnesse, will any now con­clude from hence, that the killing of these two un­cleane persons was the cause of Phineas justification from sinne? No; the meaning of it is this, that this Act did testifie his faith and righteousnesse, and God did reckon and account it as a righteous Act.

Object. But the Scripture is cleare that men are iusti­fied by faith, and by beleoving.

[Page 45] Ans. So the Scripture is cleare, that men are justified byIam. 2.2.24, 25. Works & byMat. 12.3 Luk. 18 14. Words But you are to under­stand in what sense men are justified by these. Mark therefore. ByGal. 2.1 Rom. 3.24.1 Cor. 6. [...] Christ his death, sufferings, and Re­surrection, men are really, and virtually justified. By faith men are personally, and apprehensively justified, and by Works and Words, men are decla­ratively justified: In the first sense men are justified before God, in the second sense they are justified in their own consciences, and in the third sense, they are justified before men.

So having directed you what you should take heed of, and not do: I come in the next place to shew you, and direct you what you should do. I shall give you but five directions and those in short.

First, Labour to eve all that Christ hath done, as done for others, and not for himselfe; for Christ was not like the High Priest under the Law,Heb. 7.27. that was to offer, first for his owne sins, and then for the sins of the peo­ple: No, he had no sinne of his owne to suffer for (as I shewed before) therefore what ever he did, & suf­fered, he did & suffered the same as a surety & Saviour.

Object I know that Christ dyed for others, and not for himselfe, but then it was for his elect, I feare I am not one of them.

Answ. Thou art not to enquire after (or once to question) thy election, till thou dost first believe: And so the Apostle teacheth; Say not in thy heart, [...] Rom. 60.1 who shall ascend into Heaven, that is, to bring Christ from a­bove: Or, who shall ascend into the deepe? that is, to bring up Christ againe from the dead (i.e. look neither upon Election nor preterition, but look upon the word of [Page 46]faith, which is preached to thee, and which com­mands thee to beleeve.

Secondly, Stay not from Christ till you set and find humiliation, preparations, and qualifications in your selves: for this in a sence is either to look upon Christs satisfaction as not sufficient, or else to look upon Christ as unwilling to make you partakers of it, unlesse you bring somewhat in lieu of it, at least till you are fitted for it you cannot have it. Consider (I pray you) where? and from whom can you have that humiliation, preparation, and qualfication, unlesse it be from Christ, God the Father saith that he will give him (i e. Christ) for a Co­venant unto the people, Esa. 42 6.7. to open the eyes of the blind, &c.

Here you see Christ must open the eyes of the blind before they can see. So Christ himselfe saith, without me ye can do nothing, Joh. 15.5. if men can do nothing without Christ, why then should they think to fit themselves for him.

Object. Because that those that are so fitted and humbled are called to Christ, and have the pro­mise belonging unto them. As Christ saith, Ho e­very one that thirsleth, come ye to the waters: and in a­nother place, Come unto me all yee that are weary and heavy laden and I will ease you.

Ans. You and many others doubtlesse have been much mistaken in those, and such Scriptures, for the meaning is not that Christ inviteth, and maketh pro­mise only to such that are thirsty heavy laden, &c. Though it be true that he invites those, and makes promises unto such in a more speciall manner, yet not excluding others.

As a Phisitian that comes to two Patients to cure [Page 47]them both, yet if he see the one in greater paint and torment then the other, he will take him in hand be­fore the other, but not him only: for he will cure the other, also that paradventure may be lesse sencible, yea altogether sencelesse of his disease or wound.

Object. But yet me thinks a man that is not wounded, will never desire to goe to the Phisitiam, nor have the Phisitian come to him. So a sinner that is not fensible of his sinnes will not goe to Christ, neither will hee bee willing that I should come to him.

Ans. Though poore senceles sinners will not go to Christ nor desire their Phisitian Christ to come unto them, yet Christ knowing their want and danger will come to them as he went to the Samaritans & others.

Object. But he saith, he is come to seek and to save that which is lost.

Ans. Very true, but he doth not say those that did see themselves lost (those I grant he comes more spe­cially to seek heere he means)See Luk. 19 [...] with Mat. 9.11.1. but to those that were the greatest sinners, and lost in the eyes of others, as the Publicans and Harlots were in the apprehensions of the Iews: This is the true meaning of that Text.

Thirdly, Thirdly. Distinguish between Christs work of Redemption that he hath done without men in his own person, by obedience, & the other wch. he works in men by his spirit. Observe that men are not to look for any thing in themselves either before beleeving. or after, as causing justification. For Iustification is Gods reckoning those that were sinners to be no sinners, or those that were Debtors no Debtors, and this through Christ & upon his account. But sanctification is a putting forth of aholy and heavenly power, to the changing of mens carnall [Page 48]principles, and making them spirituall: and to the purging of mens filthynesse, and making them cleane. So that the Apostle ascribes Iustification to the name righteousnesse of Christ and sanctification to the spirit or Christ.1 Co. 11. 1 Cor. 6.11.

Fourthly, Fourthly. When you come to Christ to look for justification (or to be justified) then you must come as sinners, and not as Saints. As the Apostle saith: If while we seck to be justified by Christ we our selves also are feund sinners (that is in the capacity of sinners.)Gal. 2.17. For indeed it is improper for a man that is a Saint to come to look for Justification (for he is justified before) unlesse he comes to have his Justification cleared and renewed in his own Conscience. As a man that hath a pardon for his life, may (if his par­don be blurd or broken) get it renewed; yet the renewing of it is not the first grant: so Saints may get their pardons renewed, and transcribed in their Consciences, but yet when they ask pardon of God, they must consider, that the former pardon (granted up on Christs resurrection, and likevvise upon the first Act of beleeving) is recorded in Heaven. There­fore, Saints, if you loose your Evidences, and vvritings for Heaven committed to you, yet know they are en­rolled in the Court of glory.

Fifthly, And lastly, you should get an experience of vvhat Christ hath done in his ovvne person, in your persons: I meane, that you should not only have a sight,Rom. 5.11.4.5 by faith, of the vertue of Christs death to justification, but that you likevvise get a feeling of that vvarme bloud of his, to comfort and chear up your soules. Get experience placed, as the Apostle places it, betvveen Faith and Hope, or betvveen Iusti­fication [Page 49]and Salvation. So much for the second use.

The third and last VSE is of Exhortation unto all (but especially unto you that are called to do the vvork of the Lord) that you would be follovvers of Iesus Christ. Here Christ could say, He had finished the work which was given him to do. But many of you may say, that you have not yet begun the vvork, (though you are ready to go to your graves) I vvould exhort you to imitate Christ, for you cannot have a better Example. But before I come to the parti­cular Exhortation, Consider 3. things.

First, F [...] That every man hath a work (or his work) to do upon earth. God leaves no man Idle, but he turnes all into the Vineyard and gives every man his work:Mar. 13.34. So saith our Saviour in the 13. of Mark and the 34. And he gave to every man his work. Now I be­seech you consider, that the Lord hath given you som work to do; you that are Magistrates, the Lord hath given you some work to do. The Lord help you to know, what that work is: he hath highly honored you, to cal you to his work, he might have left you, as you were, unworthy to have taken his work in hand; there is none of you worthy to doe the worke of Jesus Christ; yet he hath so farre exprest his willingnesse to exalt you, to see whether you will exalt him.Joh. 1 [...].49. You know, Jesus Christ he did very often look upon this work, in the 12. of John, and the 49. verse I have not spoken of myselfe, but the Father which sent me, he gave me Commandement, what I should say, and what I should speak. So the Father hath given you a Commande­ment, what you should doe; know that there is a work given unto you; that is the first thing.

Secondly, Then the Second thing is this, that you have but a time to doe this work in; There is a time [Page 50](saith Solomon) in the 3 of Eccles. the first) for every thing under the Sun: Eol. 3.1. the Lord hath peradventure gi­ven you a long time to do the work, and you have not don is, well, when the Lords Glasse is run, you must be taken away, and the work out of your hands. Re­member (you that are in Authority,) what befel some­times your Predecessers that were good men, when they had done their work, they were taken away, you know not but that the Lord hath called you this yeare to do his work, and peradventure after this yeare is out, your time is out, and your Glasse run, therefore think of that also, that every man hath his time as well as his work.

Then thirdly, every man must give an account of his work and Stewardship. Thirdly.

Know this that from the greatest to the smalest, from the highest to the lowest, you must come and appeare before the Iudgement seat of Christ, 2 Cor. 5.10. and Christ will say to one, You that I have made chiefe Magistrate of London, what have you don in that yeare of your Office? and say to others,Act. 26.25.27 you Sheriffs; you Recorder; what have you done? yea, this must be spoken particularly to men, is Paul spake to Festus and Agrippa. (I speak with humility to you, and submission to the will of the Lord,) you will one day be called by your names, such a man, in such a place, in such an Office, that ruled in such a yeare, what hast thou done? Thou must render an account to me what thou hast done, how thou hast improved thy talent, what good thou hast done in thy place, what glory thou hast brought to my name, what comfort thou hast wrought in my peoples hearts, what terrors thou hast wrought in the hearts of my adversaries? In the 20. of the Revel. and the 12.Revel. 20.12. There when they are called [Page 51]to account of what they have done: you have both small and great standing before God,Mat. 12.36. manyAs Rom. 14.12. such Scriptures besides; now considering this, that first you have a work to do,Hebr. 13.17 1 Pet. 4, 5. &c. and secondly you have but a time to do that work, and Thirdly that you must give an account of this work.

I come to the exhortation, (and I beseech you Bre­thren beare the word of exhortation;) The exhortation is this, to be followers of Iesus Christ, particularly in glorifying God; for that end, I shall but hold forth, how Iesus Christ did his work; and paralel your work with his work; and shew, you how you are to do it; and so conclude.

The first is this, that Iesus Christ made it his maine designe and busines to glorifie his Father: First. It was not a by-businesse to Christ, to glorifie the Father, but his maine businesse; eating and drinking, and other businesses, were but by-businesses to him: but the maine businesse was to glorifie his Father: as you may see, in the 4. of Iohn the 34. saith he, I have meat to eat, Ioh. 4.34. that you know not of, and this is my meat, to doe the will of him that sent me, and to finish his work: Here he made Gods work, his designe, and his maine businesse. You are to imitate Jesus Christ in this; you are to make it your designe to glorifie God, and to do the work which God hath called you to. Hath the Lord called you into great plares? it must not be your designe to make your selves honourable, and to gaine wealth; repu­tation and the like, to your selves, and that the people may look upon you with esteeme. This is not your businesse: your businesse is, to honour God, and to ad­vance his people, to rebuke and pull down sin,Rom. 13 3.4. and to be a terrour to wicked workers. Therefore glorifie [Page 52]God as Christ did; and make it your designe to glo­rifie him, for Christ made it Io.

The second is,Secondly, Luk. 2 42. Iesus Christ, as he made it his designe: so he began in time about his work. It is said in the se­cond of Luke, when he was but twelve years of age, that he was disputing amongst the Doctors. Some of you may be 12. and forty, and yet have not begun nor gone about the work of the Lord. You have lost much time already; now begin: peradverture now (yea this day) God looks you should begin, when will you begin: Some were called into the Vineyard at the 6th. houre, and some at the 9th. and some at the 11th. But it was expected when they had a call to the Vineyeard, that they should then work. Now you have had a call, in the name of God begin the work,Math. 22.3. delay it not: be­fore the time you appoint to go about the Lords work, you may be taken away. David for his sin, though he had an Intent to build a house to the Lord, yet he was taken away before it was built. And Moses was likewise taken away, before he came into Canaan; Be therefore careful to do the work of the Lord; though while God grants you an opportunity,1 King. 8.19. some may do part of the work remaining in the Wildernesse, yet some others may partake of that work in Canaan.

Then thirdly Jesus Christ did not onely glorifie God himselfe, Thirdly. but he was a means to make others to glorifie God. Christ did not in his owne person only, honour his Father, but he was a mean's that others might glorify him also. For their Master Christ chose such Disciples (the poore meane Fisher men) that would glorify him in doing his work: They were not drunken, covetous servants, such as did minde money, and means more then their [Page 53]preaching. You great men that keep servants, here is a good example for you, Also there is a perti­nent instance in Ne [...]emish the fifth Chapter, and the 10. and 15. verses, (where saith he) I likewise, and my brethren, Neh. 5.10.15 and my servants might exact of them mo­ney, and corne, I pray you let us leave off this Usu y. So in the 15. verse, you finde his servants here, not as the former Governors servants, that to e rule ever the peo­ple; but why so; Marke, in the next words, because of the feare of God. Get servants (like his) that feare God; and by that meanes, you will cleare your selves from that odium, cast upon many Gentlemen, that if the Master will not take bribes, yet the servant will; The Proverb is commonly too true, like ma­ster, like man.

The fourth thing, that Jesus Christ did observe in doing his worke, was this, that he did neglect to opportunity of doing it, but did alwayes take hold up­on every opportunity. When any people came together, presently, he fell to teach them; you should never have him idle.Math. 5.1. Mat. 4.23, 34, 25. Mat. 9.35, 36. Mat. 13 2, 3. Luke 8.4, & 5.1. & 12.1. Act. 10.38. But as it is said in the 10. of the Acts, he went about alwayes doing good. You should be like Christ in this also, observing every opportunity. It may be, you loosing, and neglect­ing an opportunity, may loose your hearts to do the worke. If a man be a Parliament-man, he should not loose one day of being there, to see what may be done for Gods glory. And if a man be a Magi­strate of the City; he should observe all opportuni­ties of glorifying God; as Christ did. In the 7.John 7.6. of Iohn, saith he, your time is already, but my time is not come. He did observe, what was the best time, and season to doe every thing in, this is the fourth.

[Page 54] Then fifthly, Iesus Christ did doe his worke in his Fathers strength, and in his fathers name Joh. 5.19.43. John 6.47. Joh. 18.42.28. Joh. 12 49.50. Psal. 22.1.10. he did not goe out in his owne strength, to doe the worke, but alwayes in his fathers strength, As Psal. 22.1.10. (which evidently is a Prophecy of Christ, speaking thus:) Thou hast caused me to trust in thee from my mo­thers wombe. And so when you goe about your work, labour to goe about it, in the strength of the Lord: Be Eph. 6.10. strong (as the Apostle exhorts you) in the Lord, and in the power of his might. When you goe forth to judge people, doe you goe before by prayer? and say Lord, I am going to doe such a worke thou cal­lest me to doe; shall I have thy spirit, and thy slrength, thy power, and thy might, to judge the people which thou askest me to judge, Consider it: you have a heaven­ly Law and Charter, as well as an earthly to judge by; and a supernaturall power, as well as a natu­rall you want.

And then the sixt is this, Iesus Christ he did de­ny himselfe in the worke that he did doe, John 8.5. & 7.18. I seek not (saith he) my owne glory, but the glory of him that sent me: you are to deny your own glory, yea note that; to deny your owne glory, is glory, as to seek your owne glory is not glory; that is a blessed word, he 1 Cor. 1.31. that glories let him glory in the Lord; It is better a man should not doe a good worke, (for himselfe I mean) then that he should doe a good worke, and take the glory of it to himselfe. The Angels wee finde inIsa. 6.2. Ezek. 1.11. Isaiah, and Ezekiel, they did cover their faces, their feet, and their body; why their faces? because they would not see their owne beauty and excellency, (which is seene in the face) their feet because they would not see their owne Actions. That [Page 55]That is a precious saying, in the 15. of the first of the Corinths, the 10. where the Apostle saith, by the grace of God I am what I am, Here he takes not to him­selfe the honour, but he gives it unto God.1 Cor. 15.10.

And then seventhly, and lastly, Iesus Christ his last workes were his greatest workes; he went on still in greater works: he begun as a childe, but as he grew in stature, so his workes were greater; you that are great and Ancient Senators, that have had a long time to study the Lawes, now you should act more, and appeare more for God. Now you are ready to goe to your graves, what good works will you leave behind you, that you may be had in remem­brance? what will your children say, our fathers were in a good time, when they might have glorifyed God, but they did not; Children will be ready to blame (I wish they may not be ready also to curse) their fathers, that they did not better then they did. God hath put an opportunity now in your hands, improve it to glorifie God; and let your latter workes be bet­ter then your former; Oh that is an honourable thing.

Quest. But it may be you will aske me, What works in particular doe you thinke we should doe?

Answ, Though it be best knowne to God, and better knowne to you then to me; and my worke is to study the Gospell, rather then Law; and to study my owne worke, then to teach you what be­longs to your offices; yet give me leave, humbly to propound three, or foure things, and so I will conclude.

First, One maine work that Christ did, was to worke Reconciliation.

[Page 56] And this is one maine worke I would humbly desire you to take in hand, to see whether you can worke reconciliation amongst Gods people; You may remember when Moses saw an Israelite and an Egyptian fighting together,Act. 7.24.26. Exod. 2.11.13. he tooke part with the Israelite, and slew the Egyptian: but when he saw two Israelites fighting together, he saith, where­fore smitest thou thy fellow? He takes not part with the one against the other, as before, but labours to reconcile them.

In the same way walke yee, labour to recon­cile those that are at variance now, especially bre­thren. Oh! what a sad thing is it to see brethren scratching the faces one of another? Solomon saith, that contention amongst brethren, it like the barres of a Castle; Prov. 18, 19. stronger then other contentions. Diffe­rence amongst brethren, of all differences, is the hardest difference to be reconciled; and yet it is that, which we should endeavour to doe. Give me leave to offer this to you. There is now in the Nation some difference between Godly persons of the Presbytery, and Independency (as they are calld,) and some of other opinions.

Shall I intreat you from the Lord, to doe what you can to reconcile the differences between them. And, if you finde any men that are irreconcileable in their mindes, then as the Apostle commands, Note those that Rom. 16.17. cause divisions; But if you finde men that are reconcileable, and willing to be reconciled; endeavour then to close them together in affection, and communion, I beseech you try the worke.

Obj. But Sir, it is such a difficult worke, it is im­possible to a [...]e it: for many wayes have been assayed, and [Page 57]it could never be done, what wayes would you offer now to doe it?

Ans. There are two maine things, (or causes) if they were removed, the businesse were soone ended. The one is, that they would lay aside those rigid Principles (you may call them dividing and disuniting Principles) or seting up more instituti­ons then the Lord hath set up.

As for instance, to begin with the Independents, they hold such a Principle as this, (which I think to be too rigid) that a man must be of their Church, or of such a Society, as theirs is, or else he is not to have fellowship and communion with them, in the Lords Supper, though he be a Saint.

Peradventure some hold this, (but they are not all of this opinion.) This is too rigid a Principle, for doubtlesse, Communion is grounded upon union; and if such a man hath union with the Lord, he hath right to have1 John 1.3. Rom. 14.1, 2, 3. Acts 15 8, 9. Acts 9.26, 27. 1 Cor. 1, 2, 9, 10. ch. 11. 18. 8. ch. 14. 23. Communion with the Saints. Then for the Presbyterians, they have this opinion, that there is, and must be a Classicall, a Provinciall, and a Natio­nall Assembly: and all these jure Divino, though the word of God never hath such Names, nor things. And this is to set up New Institutions; and things which the Lord hath not ordained; Now if men would lay downe these rigid Principles, that are not of God, the businesse might quickly be healed.

The second is this; Let all of them practise their owne principles. Mark this, The difference between Pres­bytery and Independency, is not so great in the princi­ples (though they differ in severall Circumstantialls) as it is in their practise. As the Presbyterians, one of their principles is this, that the people (or the Church) [Page 58] should choose their owne MINISTER: well, let them practice that, and not urge (or import) a Minister upon a people.

Another of their principles is this, That no persons should be admitted to the Lords Supper, that are either scan­dalous or ignorant. Let them practice this; and so they come in, and close with the Independents. I might instance in many more, as also in other means (especialy that each give allowance to one another: But I humbly desire of God, and desire of you, that you would see whether you can reconcile these diffe­rences, for the case of the Nation requires it, which to me stands thus: As a Ship that hath been in a long storme, and thereby weather-beaten, and much broken; being come under the winde, and at An­chor: the Master of the shippe is considering what course to take to mend this Ship, and to make it a­gaine navigable: But some in the ship having Commo­dities and Prizes which they are affraid should be ta­ken from them, they would, out of selfe-love, or discontent to the Master of the shippe, hoist up sails, and take in more wind, and rather returne into the main sea againe, and thereby endanger themselves and it) the shippe, then wait with patience, or be cross'd in their wills.

Is it not so with this Nation (or Common-wealth) that hath beene seven yeares in the storme? and God being pleased to bring us now under the winde, and to fasten us by the anchor of hope; And our Governours (the Master of the shippe) thinking of reforming things, some that are discontented (I name none) would rather have another people to come in, & to drive it into the maine Sea of danger [Page 59](i. e. warre) to breake it into pieces againe. Oh that this were not so! but oh! that thoughts of reconci­liation might be wrought, and that if any be irre­conciliable in their principles or practices, such men were observed, that so the saddle might be set on the right horse.

Secondly, In the second place consider how to relieve, Secondly. and how to refresh the poore. There were two sorts of poor people that Christ relieved, spirituall poore, and worldly poore: To speake of the last of these, which are two-fold. 1. poore priseners; you know he came to set such at liberty, in the 4. of Luke, Luke 4.18. By poor here, is meant specially spirituall prise­ners. v. 18. will you consider those many poor prisoners that now peradventure are for small debts, made incapable of doing any service to God or men; what a misery is it to be kept in a prison, where they cannot come to any Ordinances of God, and where they grow idle, and doe no worke, and so are unserviceable to God and men. I know there is a course begun to relieve them, but I am affraid the plai [...]r is not large enough for the sore. Oh that these p [...]r prisoners might be set in some way whereby they might sanctifie Gods name, and seeke the good of their soules, and not be estranged from God; and men. 2. There were o­thers Christ did supply, and they were poor beggars; we read of some that did beg at the Temple gates, and in the streets, whom Christ and his Apostles did commiserate. Now as God would not have you mercilesse to the poore, so hee would not have his name abused by them; for the preventing of both, it's meet, you should take some course of removing and taking away this begging, doubtlesse God is much blasphemed, and dishonoured (and the Com­mon-wealth [Page 60]much disgraced thereby.) What a shame is it, that upon the Lords day, so many (and it may be counterfeits) should be crying in your streets? for Gods sake, for Christs sake; yea doe this upon their knees, yea a hundred times, taking Gods name in vaine. There should be no beggar in Israel, and in wel­govern'd Common-wealths there are not. And for want of better order, those that would shew their charity, know not how to shew it rightly.

Thirdly, Thirdly. And then the third thing is this; Labour to execute justice righteously and impartially. Judge the cause of the poore as well as of the rich, and as Ju­stice is pictured blind, so be you as it were blind (I mean not ignorant, but impartiall) in executing Ju­stice: Give to euery man, & do for every man that which is just,Ezek. 35.9. and remember that word in Ezek. 45.9. Thus saith the Lord God, let it suffice you O Princes of Is­rael, remove violence and spoil, and execute judgement and justice, take away your exactions from my people saith the Lord God. If there be any exactions (as I fear there stil be) upon the people, do what you can to remove them.

And then fourthly,Fourthly. give encouragement to those that are good and godly, I know not well how farre the Authority and power of civill Magistrates doth extend, in matters purely spirituall; but you the Honourable Magistrates of this City, I beseech you, further good and godly people in these dayes, that they may have liberty to serve God. There are ma­ny would come into publique, which now are in pri­vate, if they might have liberty: And why not? for if their ware be good, why should it not come into publique (as well as other mens) that it might be vended? and if it be bad and false, why should it [Page 59]not come into publique, that it may be knowne, discovered, detested, and suppressed? why should ho­nest people be coopt up in privat houses, when as peradventure 20 or 30. places in this City are shut up, and yet they may not enjoy them; I speak for them, and for Saints, that hould the head Christ, (I speak not for them that are for toleration of corrup­tion, (or damnable opinions) but for them that walk according to the Gospell and hold fundamentalls.

And lastly, I beseech you,Fisthly. labour to suppresse vice more; for its to be doubted, as heretofore, liberty of Conscience, was too much denyed: so now, liberty to corruption is too much tolerated: For men come & set up new stages on these days & think that all this freedome is to be enjoyed for their lusts, that they may have liberty to commit wickednesse againe. Make it appeare that your peace, and liberty, for is not desired carnall liberty, and for the advancement of sin, but for the advancement of God inesse. There are some people that curse and s [...]ar (the like I think, were never heard of before) publiquely in the Pul­pits, instead of preaching, which Doctrine, may be called the Doctrine of Divels; Others also that meet to whore, and drink, game and sport, these things should be supprest, God hath given the sword into your hands, besure you exercise it against the evill, and for the good, for your place is to be for terrour to evill works, and for the praise of those that do well. Rom. 13.3.4. And so I conclude with that word, in the 6th. of Genesis, (I beseech you note it:) for I recommend it as a spe­ciall example to you the chiefe Magistrate of this City, in particular.Gen. 6

The Text saith when Noah was borne, his name [Page 62]was called by Lamech, Noah; which signifies rest, and why so? Because saith he this same shall comfort us, (or give us rest because) of our labour and toyle, because of the ground that the Lord hah cursed: Oh! that the Lord would make you a Rest & comfort to the people of this City & Commonweale; your Predecessors have done well, do you follow them, yea excell them if you can; they have rould the stone farre, do you roule it further. Also you that are come into other mens places, as Mr. Recorder, you have the failings and the falls of other men, before you, be therefore wise, and watchfull, many eyes are upon you (but especi­ally the eyes of the Godly) & so desiring you to bear with my plaine and particular speaking, (for it is out of true respect & love to your Honours) I will leave this word with you, hoping that the Lord will direct you, to make a right use of it, to his praise and glory.

FINIS.
Courteous Reader,

THis Sermon being copied out of short hand, and my not being able to attend the Presse, hath caused many mispointings and literall faults, be­sides severall greater faults. As some words mistaken, for example. Inten­tive for Incentive. page 32. l. 16. together for each other. p. 20. l. 20. &c. So some words left out, as page 10. l. 5. so consent, p. 18. l. 8. Likewise some words that alter the very sense, as p. 23. l. 17, 18, 19. Psalm 19.12. Who can understand his errours.

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