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 Christ (w) John 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 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 are (x) Tit. 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 of (y) 2 Cor. 5.14 love to Christ done to the (z) 1 Cor. 10.31 glory of God done to expresse that we are (a) Col. 3.1 Christians and that we are (b) John 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 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 sayes God My owne right hand or my (c) Isa 63.5 arme wrought salvation That is my (d) Isa 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 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 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 (d) Heb. 8 1â— I will put my Law into their mindes and write them in their hearts That is 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 (e) See Jer. 32.40 Psa 54.13 Math. 12.21 Joh. 6â— â—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 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 repentance never was there any greater sinner then I
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 as i Esa 53.7 open his mouth to complaine of his condition nor of his enemies cruelty as the young men in k Dan. 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 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 that 's 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 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 It s 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 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 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 by n Heb. 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 in a sure way and the word surety in the o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprepirquo Greek comes of a verb that signifies to draw neer for a surety is
given satisfaction unto his Father you shall see how justice and mercy or righteousnesse and peace kissed together That these like the (f) Exo. 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 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 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 (e) 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 (b) 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 (c) 1 Cor. 9.21 and not to looke upon 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 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 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
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 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. â—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. It s 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 Ans So the Scripture is cleare that men are justified by (a) Iam. 2.2.24 25. Works by (b) Mat. 12.3 Luk. 18 14. Words But you are to understand in what sense men are justified by these Mark therefore By (c) Gal. 2.1 Rom. 3.24.1 Cor. 6. â—â— 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 â— 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 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 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 â— 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 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 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 Fâ—â— 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. 1â— 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 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 to account of what they have done you have both small and great standing before God Mat. 12.36 many * As 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