To The Right Honourable, THOMAS FOOT, Lord Major of the famous City of LONDON: Together with the Right Worshipful, the Aldermen and Recorder thereof.  
Right Honourable, and Right Worshipful,  
IN this plain 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 work of men's Redemption, and Salvation by jesus Christ.  
In the former of these two, (to wit, in glorifying God) you are to strive to be followers of your Sovereign, and Saviour: And in the latter; you are to stoop and submit to his Majesty 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. He that was a Son, became a Servant, and he that was equal with the highest, became inferior to the lowest, 
Phil. 2.6, 7, 8.  that GOD might be exalted, and lost, undone men, redeemed, and saved. The great business acted by CHRIST in time here below, was contrived, 
Zach. 6.13. & 9.11.  and agreed upon (between 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 fullness of the Godhead bodily. What can you think on, speak of, delight in, or desire to have, but you may find them in jesus 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 means but in & through jesus Christ. If you would go to GOD, or have GOD come to you, there is no other way but by him. He is that Ladder that jacob 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 climb up this Ladder, then must you begin in the lowest steps and staves thereof, even in the sufferings of this sweet Saviour. Christ crucified is the first lesson you must learn, 
1 Co. 2.2.  and that being well learned, it leads by the hand to all the rest. To see your sins laid on Christ, and yourselves virtually in Christ, when he suffered, (as you were in Adam when he sinned) is the first sanctified, (and soule-satisfying) light.  
Nothing humbles, nor melts the heart more, then to see the bloody wounds of this loving Lord: if then you would be penitent, our, 
Phil. 3.10.  selfdenying, & weaned from the world, get a sight of Christ upon the cross, and a feeling of that fellowship between 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 known the death of Christ, and the benefits thereby (viz. the putting away of your sins, 
Heb. 9.25. Ephes. 2.14. First labour to be God's sons, and then his public servauts, as Christ was.  making peace between God & your persons; & making sure your salvation) Then consider, and study the goodness of his nature, the goodliness his person, the greatness of his love, the freeness and riches of his grace, the sweetness and preciousness of his promises, the beauty and comeliness 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 do all in you, and by you. And being true Christians, (which is the well-being of men) to live on him, and walk 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 Son, after he had finished his work, let that encourage you (Honourable Senators) to go 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. Doubtless if you own his cause & cross & choose his will, and do 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 Master's treasure, and must give an account you know not how soon, be sure therefore you lay out all for your Lord's glory, and the good of his Family. Persevere in the way you have begun, and prosecute the good work you have entered upon (especially your late & excellent Petition.) Stand far, (and strive together) to obtain the pure Gospel, to guide men's souls in spiritual things, and plain Laws to direct men in civil 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 work, why should the work cease whilst I leave it? Do not take off your hand from the Lords plough this year, for this may be the year of visitation, and the next of jubilee. The greatest honour is like to be lost or got this year: the Lord be honoured by you, and honour you in himself. Which is, and shall be the prayers of him that craves your pardon for his boldnese, rudeness of speech, and for adding one use, which time prevented me then, to deliver.  
Your Master Christ's servant, in his, and at your service, VAVASOR POWELL.   

GOD the FATHER glorified: And the work of men's Redemption and Salvation finished by JESUS CHRIST on Earth.  John 17.4. 
I have glorified thee on the earth, I have finished the work which then govest me to do.  
THE last Lord's day, Right Honourable and Beloved, 
By Mr. Thomas Goodwin.  you had presented unto you the Dedication of Christ (or Christ dedicating themselves) to the work of men's Redemption and Salvation. I have chosen this Text (and I hope by the guidance of God's spirit, it comes in seasonably) to make known the work itself, even that great work or business which Christ did (and none else could do) upon earth. Christ tells you in this Text what it was, and wherein is did consist.  
Before I come to the Text itself, 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 brethren 
a Gen. 45.1.4.15. , made known himself unto them, kissed them, and wept upon them: So Jesus Christ, he as it were gives kisses of love, and shows more expressions of endearednesse, and rendernesse towards his Disciples at the time of his departure from them than he had done before, though he always loved them; and there were four special expressions of Christ's affection then showed to them.  
The first was his carriage, his humble carriage; ye know how he humbled himself, to 
b John 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, was 
c Psalm 24.7.9, 10.  the King of glory. The persons for whom it was done, they were poor Fishermen; this is a good example, and is was done that it might be an example for great men, and high Christians, to condescend to them of low degree.  
The second expression was his heavenly counsel. In the 13, 14, 15, and 16. Chapters, he gives them many sweet 
d John 13.14.17.19 34. and Chap 14.1.11.27, 28 & 15.89, 10, 12.17.20. & 16.33.  exhortations, many spiritual admonitions, many heavenly counsels, and cordial advices and directions.  
The third expression of his affection to them, was his soule-staying 
e John 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 go to prepare a place for them, and that he will come again unto them, and that whatsoever they should ask in his name, he would do 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 he would love them, and manifest himself unto them, and fetch them to himself, and take them up into his glory. These together, with many other promises, were very powerful to stay the drooping spirits, and the sinking hearts of his Disciples.  
The fourth and last expression of Christ's 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, 
f Chap. 17. v. 1.   

First, for himself.  
Secondly, for his Apostles.  
Thirdly, for those that should believe in him. First, for himself 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? 
It's 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 himself, 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 find in the 3. first verses of the next Chapter, when Jesus had spoken these words, viz. his counsels, promises and prayers, he went forth with him Disciples ever the brook Kedron, where was a garden; into which he intred, etc. whether judas with his base band of men came to apprehend him. Then  
Fourthly, you have the matter of his prayer here, or what he prayed for: He prays for himself, that he might be glorified. He prays for his people that they might 
g Verse 15.  be kept from the evil, i. e. the evil of sin especially, that they might be sanctified and 
h Verse 21.23.  made one, or made perfect in one, and that they might be 
i Verse 24.  with him to behold his glory; these are the main things in his prayer.  
The fifth and last thing considerable, is the manner how he did pray.  
First, he prayed very familiarly and confidently, he calls God his Father; 
k Verse 1.5. 11: 21: 24, 25.  six 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 Sonship, a good 
l See 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. Christ's prayer was not a very long prayer; and I confess this, that I think it to be contrary to the Gospel to make very long prayers: The Scribes and Pharisees are 
m Math. 23.14. It's true, that Christ did not so much reproves them for their prayer as their hypocritical end & prex nor in praying.  noted, if not reproved for it: And Christ when he teaches the 
n Mat. 6, 7, 8, 9 etc.  Disciples to pray, he gives them a short form; Solomon also 
o Eccl. 5.2. Thou canst not be too frequent and spiritual in prayer, but thou mayst be too loan, and pump in thy own dry, heart when the water of the spirit 〈…〉.  saith, let thy words be few. I find Jesus Christ's prayers, the Apostles prayers, and the Prophet's prayers all to be short. I say not but there is a difference between time, and time; occasion and occasion: Again, I say not this to give advantage to graceless men that pray not at all, and condemn others; neither do 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 than ordinary, as particularly when people seek God by fasting.  
The third thing in his prayer was this, that he did pray argumentatively, he used arguments 
p John 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 doubtless 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 joined either to to the first or 5. verse. I have glorified thee upon the earth, I have finished the work which thou gavest me to do, and now O father glorify thou me; as if so be Christ should have said, Father, thou didst send me into the world to glorify thee, and to work Redemption, 
I apprehend that Christ prais here for a double glory, viz. the glory due to him as a Son, which was his natural and birthright 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 glorify me as thy Son, with that glory which I had with thee before the world was; also glorify me as a Mediator. Righteous Father, I desire thee to consider that I do not ask any thing that is unreasonable; for seeing I have glorified thee upon Earth, glorify thou me in Heaven: Seeing also I have finished the work thou gavest me to do, glorify me thy Son with thyself.  
The words contain in them three things.  
First, what Christ's great business and work upon earth was, to wit, to glorify God his Father, and to work the work of men's redemption & salvation.  
2 Then secondly you have in the Text, the accomplishment of this business and work of his, in these words, I have finished the work which thou gavest me to do.  
Then thirdly, the motives that moved Jesus Christ to do this work, and these are two: 1. because it was his Father's work; so much is included in the Text. 2. Because his Father gave him this work 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 appear, that this work spoken of by jesus Christ, 
The two difficulties in the Text explained.  was the work of men's Redemption, and the work of 〈◊〉 salvation?  
A. By comparing it with other Scriptures, and we have several other Scriptures, 
Hab. 1.5 with Acts 13.41.  that speak of this work of redemption and salvation, as Hab. 1.5. I will work a work in your days, which ye will not believe though it be told you. If you compare this with Acts 13.41. you will find it to be the work of Redemption and Salvation; this is that work, or the work, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the main and chief work that Christ was to do, and this work he calls his Father's work, in john 4 34. My meat and drink is to do the will of him that sent me, and to finish his work.  
Obj. But there are many works of Christ spoken of in the Gospel, as his work of miracles, his work 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 works of Christ, & distinct works; but those were comprehended (as afterwards I shall show) in that of glorifying God, and carrying on men's Redemption.  
Q The second thing here, is, How could Christ say he had finished the work, seeing he had not yet suffered? surely the work of men's Redemption, & the work of Salvation was not finished, till Christ had suffered; how then saith Christ here, I have finished the work.  
A. 1. I shall clear 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, consecrated, & sacrifice; yea it signifies a going through with a work, though it be not finish; The 
q John 17.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  same word that Christ useth here, Paul used (though it is not in the same tense) & doubtless the meaning of it is this, that Jesus Christ he had undertaken & proceeded very far in the work of man's redemption, and in the work of salvation; he had also resolved fully that he would not lay aside that work, till he had perfectly completed 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 opened the words, take notice of this special and spiritual observation from them.  
To glorify God, and to work the work of men's redemption and salvation, 
Dact.  was the business of jesus Christ upon earth and this business 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 work of Redemption, and the work of Salvation; every man is concerned therein, and it behoves every man to know this truth, not only Magistrates, but also other people; yea, every man that hath a soul, he ought to be acquainted with this truth and doctrine. To proceed herein,  
I shall first prove this Doctrine to you by the Scriptures.  
Secondly, clear it and explain it.  
Thirdly, give you some reasons to confirm it, and teach you what uses you are to make of it.  
For the proof of this Doctrine, that the work of Jesus Christ upon earth was to glorify his Father, and work the work of man's redemption and salvation, and this he hath finished.  
There are two things to be proved.  
First, That to glorify God was his work; for this take one Text in the 7. of john, vers. 18. He that speaketh of himself seeketh his own glory; 
John 7.18.  but he that seeketh his glory that sent him, the same is true, & no unrighteousness is in him. Here Jesus Christ tells you, that he did seek the glory of him that sent him, which was God the Father.  
Then to prove that he hath wrought man's 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 horn 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 work men's salvation: that you have in the 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 work is finished, the text itself is sufficient for it. You have also other texts where he saith that it is finished. As in the 19 of john he saith these words, It is finished. 
John 19.30.  What is finished? Why all the Prophecies concerning me are now finished, the work of man's 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 clear it, and for the clearing of it, resolve these three questions.  

First, what it is to glorify God.  
Secondly, How did Jesus Christ glorify God?  
Thirdly, How did Christ finish the work of men's redemption, and the work of men's salvation? these are the three things to be opened.   
Q. First, What it is to glorify God?  
A. You must consider that the Scriptures, 
What it is to glorify God?  speak of this under several words, and notions; as sometimes, it is to 
r Exod. 15.2. Esa. 25.1.  exalt the Lord, sometimes it is to 
s Psal. 34.3. Luke 1.46.  magnify him, sometimes it is to 
t 1 Tim. 1.17. Heb. 2.7.  honour him, sometimes it is to 
u Psal. 30.1. Dan. 4.37.  extol and advance him, and all these words they are synonimas, and of the same nature and signification, and hold forth the same truth to us.  
But to answer it more particularly, to glorify God is this, it is to set forth God in all his excellencies, or to make known God in all that he is, and to acknowledge him in all that he doth, this I say is to glorify God, to set forth God in all his excellencies, thus did the Lord Jesus Christ do, ●●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 man's words or works; And therefore it is said in the first of john, the eighteenth verse, That the only begotten son, 
John 1.18.  who is in the bosom 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. 
x Acts 4.12.  There is no other name given under heaven whereby we must be saved, i. e. no other person. Besides, Christ's name is also sometimes taken for for 
y Exod. 3.18. & 20.7. & 33.19. Psal. 8.1.  God's attributes, as his wisdom, mercy, goodness, 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 goodness, 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 judah is God known his name is great in Israel, that is, his power is great, his glory is great, his renown, and dignity is great in Israel; amongst his own people of any other, there the Lord is more specially present, and more clearly 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 obey his voice, provoke him not, for he will not pardon your transgression, for my Name is in him. This Angel was Christ, this name that was in him, was his father's honour, power, and glory: well, thus you hear the first thing opened.  
Q. The second thing to be opened is this, How did jesus Christ glorify his father, or glorify God: For he saith I have glorified thee upon earth?  
A. Three ways Jesus Christ glorified him upon earth, (for that's the thing I am to speak of, 
How Christ glorified God?  and not how he glorifies him in heaven,) I say three ways, he glrorified him, negatively, positively, and passively.  
First negatively, Jesus Christ did glorify his father, these two ways, negatively.  
1. In that he did not sin, for as sin is 
z Rom. 2.23.  a dishonour unto God, so non-sinning is an honour unto God. Jesus Christ did glorify his father very much in this he did never sin against him; no, 
Christ did not sin.  he did never commit the least evil. The Apostle Peter 
a 1 Pet. 2.21.  saith, he did no sin, neither was there guile found in his mouth, not the least fraud, not the least vain word, not the least hypocrisy found in Jesus Christ, and this did tend much to glorify God his father.  
2. jesus Christ did glorify his father negatively, thus, by denying himself, 
Christ did not seek himself.  by not seeking himself, and this is a special way to glorify God, and this special way did Christ glorify him, 
John 8.50.  as you may find in the vl of john, and the fifty verse. I seek not my own glory, there is one that seeketh and judgeth: heat he denies his own glory. So you find when the people would have made him a King, he 
b John 6.15.  would not be made a King, he knew that his father was God and King, and did he deny himself, and this did tend much to the glory of God. As a child when he is bareheaded and silent before his father, 
Vide Heb. 5.5.  when he 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 jesus Christ do, and that's the first way negatively.  
The second way he glorified God, 
Second way.  was positively, and this he did also two ways. By his words, and by his works. 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 glorify God mightily, by his preaching, when the people heard him they wondered at the gracious words that proceeded out of his mouth, and it's said he (or God in him) 
c Luke 4.15. By his Prayer.  was glorified of all. Then by his prayer he glorified God. 
d John 12.28.  Glorifiethy name in one place, 
e Mat. 26.39. By his confession.  and not my will but thine, in another place; thus his prayer tended to glorify God. His confession also did glorify him, 
f John 10.29. and 14.28.  My Father (saith he) is greater than I, 
g John 5.19.30.  again, I can do nothing of myself, but the works that my Father doth, those do I; thus by his words he glorified him. Then by his works he did glorify 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 only give you two texts 
h Matt. 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 vl verse, when the multitude saw it, they marvelled, and glorified God. So when they saw how Christ cured the man sick of the Palsy, it's said they glorified God. These great and mighty works that jesus Christ did upon earth, they had a tendency in them to exalt, and glorify the Lord, and this is the second way jesus 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 john, 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 Christ's sufferings, one would think that the Father should be rather dishonoured then glorified thereby, in suffering his Son to fall into the hands of such cruel enemies, as the Jews and Heathens were to God, we cannot see how this did tend to the glory of God?  
Ans. I answer, 
By his patiented sufferings.  it tended to the glory of God thus, 1. By Christ's patience under his sufferings, to see Christ so patiented, under such a great measure, and so heavy a weight of affliction, this glorified God very much; he did not so much as 
i Esa. 53.7.  open his mouth, to complain of his condition, nor of his enemy's cruelty; as the young men in 
k Dan. 3.  Daniel, when they were cast into the fiery Furnace, they acknowledged the only 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 go through the work of his father, and glorify him, as the expression is, even, in the fires, even in the fire of affliction, yea, in the Furnace of affliction.  
Secondly, Christ glorified his father in this, when he was delivering up the Ghost, The veil of the Temple was rend in twain, 
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 Jews and Gentiles that would never glorify 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 deeply 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 glorify God in him: but when he was acting this Trygiccall part, or his sufferings, doubtless then many of the Jews were convinced; and that's the meaning of that text, 
John 12.32.  in the 12. of john 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 Cross, many were persuaded that this was the Son of God. Truly, say they, this was the Son of God. And again, Christ saith in the 12th. of john, 
John 12.24.  ver. 24. Except a corn of wheat fall into the ground and die, it cannot bring forth. Showing, that except Jesus Christ, that was that corn 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 glorified his father, First negatively by not sinning, and not seeking himself.  
Secondly, positively by his word, and works.  
Thirdly, passively by his sufferings.  
The next and the last question for the clearing of the text is this:  
Q. How did Jesus Christ finish the work of men's redemption, the work of men's salvation?  
Ans. I beseech you stir up yourselves, and hearken unto this, Jesus Christ did finish the work of men's redemption, and the work of men's salvation three ways.  
First, The first way was this, 
The first way Christ wrought men's Redemption and falvation.  by putting himself into man's condition, that's the first; Jesus Christ he did put himself into the state, and condition of men, he comes from Heaven, and takes up man's nature, he appears in man's flesh, and undergoes the state and condition of men, (yea sinful men) and if you consider but what the Scripture speaks of this, it will be a great encouragement for you to look for salvation through Jesus Christ. Consider Christ therefore two ways, First as a Mediator, and secondly, as a Surety. As a Mediator, 
Christ consideras a Mediator.  He is said to be Mediator of the New Testament, There is one Mediator between God man, the man Christ jesus, 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 typical mediator; but there was no real and true Mediator save Jesus Christ only; And as the Apostle saith in the third of the Galathians the 20. v. Now a Mediator (mark 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 only, but a Mediator of the Covenant of grace also: Or thus, Christ was a Mediator between one and not as a day's man, or Mediator among men, for we never use a Mediator to reconcile a man to himself, but a dayman 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 himself in one person. Was one and the same God the same God? That I may clear 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 himself as it were between 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, than Mediators among men have; to wit, he was not only called to be a Mediator, but he was made a Mediator by 
n Heb. 7.20.  Oath, to declare that he was to do right between God and men, to give God his due and not to undo poor man. So thus you hear that Jesus Christ became a Mediator, a midler, or middle person, between God and man.  
Now in the next place I shall show 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 Suretye, not an uncertain tye, but a suretye, 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 untied, but this is a suretye, when God deals with men in Christ, he deals with them in a sure way; and the word surety in the 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apprepirquo.  Greek comes of a verb that signifies to draw near, for a surety is very near to a debtor, because he is joined to him in the same bond and obligation; so commonly he that is surety for another, is near to him either in relation, or habitation. Jesus Christ he was near, he came near unto man, he came near also unto man's nature, for he 
(p) Heb. 2.16.  took man's nature upon him; he came near to man's sin, for he 
(q) 1 Pet. 2.24  bore man's sin upon him; this surety was very near indeed; yea, you shall find that he was so near, that by two expressions in the Scripture, you would think Jesus Christ to be the very sinner: Mark, the one is in 2 Cor. 5.21. 
2 Cor. 5.21.  He was made (saith the Apostle) sin for us. He saith not, that he was counted a sinner for us, but he was made sin in the very abstract. It is more than if he had said, he was accounted or made a sinner for us; for he had indeed more than the sins 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 bosom of the Father, and took upon him man's feeble nature; yea, he took upon him also the burden of man's sin, the debt that man owed to God, & came in man's stead, to satisfy it, and was content that his Father should deal with him as if he had been the sinner; yea he puts the sinner out of the room, and he comes into the room himself, he blots out and cancels the name of the poor 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 principal; but here Jesus Christ becomes (though not by desert, yet by principal) 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, poor distressed debtor, I come to take thy debt upon me, and to engage myself in thy stead to my Father, I'll take the Law, and the Curse, and thy sin upon me, and I'll see whether I can go through the business, which thou canst not; thus doth the Lord jesus Christ do; that is the first thing he puts himself into man's stead and condition.  
The second thing that jesus Christ did, 
Christ conquered the obstructers and enemies of men's Redemption and Salvation.  was to conquer and remove all man's enemies, that hindered man's redemption and salvation. I shall name some six enemies that did hinder men's redemption and salvation, and show you how jesus Christ did conquer and remove them all.  
The first enemy (I beseech you note it) was man's own sin; sin is the 
(a) Rom. 5.12  cause of death, and man should never have died, had not man sinned; now sin did interpose, and intervene between God and man, and so did shut the door of God's mercy and grace, that man should not come in. But jesus Christ he comes and takes hold upon this enemy of mankind, sin, and saith, sin, well thou and I must have a single bout concerning these men's redemption and salvation; thou wouldst hinder men from being saved, I would have them saved; thou wouldst shut the door of my Father's 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, sin comes with all its number, calls in all its forces, yea all the sins that have been committed, or shall be committed, from Adam's time to the day of the resurrection; all these sins, I mean the sins 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 Son would needs undertake for mankind, to save mankind, he gathers all the sins that were committed, or to be committed by any forementioned against him, and lays them upon the shoulders of his Son and did (as I may speak with reverence) say thus to his Son, Well my Son, seeing thou hast so much delight in the sons 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 satisfy me) yet look thou to it, for all the sins of those that thou art willing to save thou must bear them, and satisfy for them, for I intent not to reckon any more with such sinners, but I will put all upon thy score and account. 
The great willingness of Christ to suffer for men's sins, 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 pity towards the Sons of men, that I had rather undergo ten thousand times so many sins, yea ten thousand thousand times so many sufferings for sin, then that these poor souls should be damned: Now therefore Father bring all thy bills in, and let me see what these poor souls own thee; for I am resolved I will satisfy for them all, or let me die eternally, and perish for ever. Upon this God the Father brings all men's sins (i.e. all men's sins that believe) and lays them upon jesus Christ, and Christ having satisfied for them, he removes them out of the way, and this is called a 
(a) Dan. 9.24.  finishing of transgression, 
b Joh. 1.29  and making an end of sin; and in another place, a taking away, or putting away of sin, Heb. 2.26. (fare enough out of men's sight and reach) and this was typed out by 
(c) Levit. 16 8, 9, 10.26.  the Scapegoat under the Law. Observe this, that all the sin that God did intent to pardon, or ever will pardon, they were once laid 
d Esi. 53 6. God 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. 
e Psa. 85.10.   
The second enemy was God's justice; 
God's 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 jesus Christ (since he had undertaken it) must a full satisfaction unto his Father's 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 righteousness and peace kissed together. That these like the 
(f) Exo. 25.20.  two Cherubims (with their wings and facts) did look one towards another. 
Exod. 28.29.  You have another excellent type of this, in that book of Exodus, the 28. chap. and the 29. verse, And Aaron shall bear the names of the children of Israel, in the breast plate of judgement, and thou shalt put on the breastplate, the judgement of Urim and Thummim, etc. This Urim and Thummim, the one did signify, (it is probable,) the Prophetical Office Christ's, & the other the Priestly Office of Christ; Urim and Thummim signifies in the Hebrew, Lights and Perfection. There was abundance 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 judgement 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 man's 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 men's redemption and salvation which Jesus Christ hath conquered, 
The law-hindered men's 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, says the Law; Thou shalt, saith Christ; I must have perfect obedience says the Law; Thou shalt, saith Christ; I must have perpetual 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 yielded obedience instead of man, and paid for man's 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, becomes the end of the Law, for righteousness to every one that believeth. By the end of the Law; I mean 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 Ark, 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 look 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 plead against a poor sinner, and his redemption & salvation was Satan; Satan stands up as the Philistim did; and said, who is the man, that will redeem these souls 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 terrify and dismay weak men. But the Lion of the Tribe of Judah, he comes (as David against the Philistin and says to him, ThouSatan, that hast defied the Armies of Israel, and hastcast the Gauntlet to all, and darest any man to fight with thee, and rescue sinful men out of thy hands, try thy power, and pull down thy pride, and I will, says Christ; hereupon Jesus Christ comes and hath a single duel with him, and the issue thereof was, that Satan wounded the heel of Christ, and Christ wounded his head, according to that saying, 
(Gen.) 315.  He shall bruise thy head, and thou shalt bruise his heel. That is, Satan should have power against Christ's 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 Satan's power is already taken away; the Devil may challenge a right to many of Christ's servants, till they are called, converted and brought from under his power; but alas! it is but an usurped right, as a man that lays claim to a child's inheritance, when he is in his nonage, when the child is not able, as yet, to maintain his right; so Satan lays claim to the soul, of a poor sinner, as long as he is in his nonoge, till he comes to believe, but when a soul comes to the years of understanding regeneration, and adoption, then will he know that Satan hath nothing to do to hinder his salvation, and this is the fourth enemy to men's redemption, and salvation.  
The fifth enemy that stood up against men's Redemption and Salvation was the world; All the powers of the world they gathered together to hinder this work; First the Jews (though they did not ahink it) gathered themselves together, to hinder this work of men's redemption; Also the heathens consulted and concurred herein, yet all could not do, 
Acts 4.26.27.  but Christ tells and assures his Disciples in the 16. of john 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 men's redemption and salvation, but Jesus Christ overcome them all; be therefore of good cheer, for here is ground of comfort to sinners, and Saints.  
Then the sixth 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 work, 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 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 believers, it is but as a dark door out of the room of grace into the room 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 men's redemption & salvation; one way was by putting himself into their room & place; And then secondly by removing, and conquering was in the way to hinder men's redemption, and men's 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 only (remember this) remove sin, make satisfaction unto Justice, fulfil the Law, overcome Satan, overthrew the world, and conquer death and hell, but he did also purchase men's persons, and men's portions:  
First he did purchase men's persons, as the Apostle saith in the first of the Cor. the 6. and the last, Ye are bought with a price, 
l 1 Cor. 6.20.  or with an honourable price, (as the word signifies; to wit, 
m 1 Pet. 1.19.  with the precious blood of Christ. The Lord Jesus hath bought the very hairs of your heads, you that are believers, or will believe, I say unto you, there is not a hair of your head falls to the ground, but Christ hath bought it, Mark that expression of the Apostle, who loved (meaning Christ) the Church, and 
(n) Eph. 5.  gave himself for it; this doubtless, was typed out in 
(o) Gen. 29.20.27, 28.  jacob, who bought his wife Rachel with 14. years hard service. And 
(p) 2 Sam. 3 ●4.  David, who bought 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 Apostle 
(q) Eph. 1.14.  saith that the spirit sealed them unto the day of redemption, until the purchased possession, that is, until they come to obtain what Christ hath purchased for them.  
Obj. 
Heaven is a gift and a purchase.  But is not Heaven a gift, how then do 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 Goldsmith's 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 go and call for them, I saith she, if you will go along with me; he goes with her, and saith, deliver these Jewels to my wife; he purchaseth them, not the last time, for he bought them before; So this is the difference between Christ's death and intercession, by his death he purchased Heaven, and by his intercession, he desires they may partake of Heaven; Christ did not go to Heaven to indent there with his Father for it, but he went thither as a Bridegroom useth to do, to make all ready against he brings his spouse home. And mark, when Christ intercedes in Heaveen, he doth it by his will; for as he once said on earth, so he still says in Heaven 
(r) John 17.24  I will that they may be where I am, that they may behold my glory. Now having opened the Doctrine, I'll give you but 2. reasons (beside Christ's testimony here) to prove that he hath glorified his Father, and wrought the work of men's Redemption and salvation.  
The first reason is this, 
Reason 1.  because else Christ should never have entered into glory; note that, The Apostle puts much up in this 
(s) 1 Pet. 1.21.  that God raised him up from the Dead and gave him glory. When Jesus Christ had once come down from heaven, and had undertaken this work, doubtless there was no readmissions into heaven, till he had finished it. If you should see a Judge take a malefactor that had been arraigned before him at the bar, 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 only acquitted from all that was laid to his charge, but he is in great favour also with the Judge. Now God the Father, he judged & condemned his Son; for if (I may so say) man had not so great a hand in the crucifying of Christ, as God had, mark, it is said 
(t) Acts 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 
(u) Rom. 8.34  (saith he) to the charge of Gods elect it is Christ that died yea rather who is risen, who also sitteth at the right hand of God: and he puts a RATHER 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; we 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 bacl in heaven from men. First, there was the spirit of God, And secondly, the counsel of God. Both these are wrapped up in the Gospel: These two (I say) were kept bacl from men till Christ had ascended into heaven; but as soon as Jeaus Christ went up, the spirit immediately comes down, and the counsel of the Lord gins to be revealed in a marvellous way unto men: This is an absolute and clear sign 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 think the Lord would have sent his Gospel to men to tell 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 work of men's Redemption and of men's Salvation upon earth, why then are men commanded to work out their own 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 profess, & 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 work, 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 follows a man's justification, or that which floweth from a justified person. For here is the difference between works, as they are done under a covenant of works, 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 keep him out of hell: But works 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 express that we are 
(a) Col. 3.1.  Christians, and that we are 
(b) John 8.31. and 15.8.  Christ's Disciples, and so to do works as the covenant of grace requires works, as the duty of Christians; but to do works as the covenant of works requires works, either upon pain 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 work of men's Redemption and Salvation, but you have not showed upon what grounds the Lord did this; peradventure he might do it upon some grounds that were not advantageous to us. There were two main 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 work this work.  
1 First, it was his love and affection unto men, the heart of Jesus Christ was towards men upon earth (you may read) as soon 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 jacob's love were so great, when he first saw Rachel, how much more did his heart go out to her, when that she was neete to be his wife? If Jesus Christ's 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 doubtless was the first and main cause why Christ did work this work of Redemption and Salvation.  
The 2d was men's necessity, thy did move Christ to do it; there was indeed a necessity for Christ to come to work this work; for had there been any other way, doubtless that way would have been taken; the Father would never have lost such a dear Son; 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 work; but he looked upon his right hand, and upon his left hand, and there was no helper. Then says God, My own right hand, or my 
(c) Isa. 63.5.  arm wrought salvation. That is, my 
(d) Isa. 53.1. Luke 1.51.  Son Jesus Christ, he wrought salvation. If you understand this Text in a spiritual 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 business of jesus Christ upon earth, was to glorify his Father, and to work the work of men's redemption, and the work of men's salvation; and this business he hath finished.  
1 Use. The first use is a use of great encouragement unto sinful men: Is the work of men's Redemption already fulfilled, finished and already wrought; O what great encouragement is this unto you that are sinful, and that are ungodly men; it is encouragement unto you that cannot work, here is a work already wrought for you, it is wrought to your hand. I may say to you, as it was said in the Gospel to the men that were invited to the Feast, Lo 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 Gospel saith come, every thing saith come; Oh come, here is great encouragement for you to come. I beseech you hear, without doubt there be this day, in this place, many sinners, and many that stand in great need of Jesus Christ; here be many poor souls that stand looking, they cannot tell which way to go, but like a bowl, the least thing that toucheth it, will make it turn this way or that way; you are looking which way you shall be saved; some men are great and gross sinners, men that delight in sin, and sport in the day, and make it their whole businesie to dishonour God, as Christ made it his business to honour him. Well, what shall I say to you; I desire to open the gate of God's grace, and God open you hearts that you may hear 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 encourage you to come in, I will give you four or five inducements and motives.  
The first is this, That God gave this work to Christ to do, The work (saith he) which thou gavest me to do; note, that God the Father had his hand in this work of man's redemption and salvation, and it could not have been effected, but that God was willing to have it effected in this manner. This encouragement, that God did put Christ to do this work, is a special intentive and motive to you to believe; for had Christ done this work without his Father's 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 work left undone; no, the Lord hath not left so much as a stone for you to turn, not one thing for you to do: Christ tells you here, he hath finished the work, and you may believe it, for he would never undertake or begin a business or work, 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 work left for you to do.  
Obj. But you will say, by your favour Sir, he hath not done all, for he requires I should believe and repent, and turn from my sins, and be obedient unto him; and surely he hath thereby put enough of work upon me, and more than I am able to do.  
O poor souls (harken to this) Jesus Christ hath not left the work of beliveing, repenting, turning from sin, or obeying upon you, but he hath that work still to do in you; he hath done one work in his person, and now he hath another work to do by his Spirit, and Jesus Christ he looks upon that work as belonging to him. Mark how he spoke (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 poor Samaritans, this he makes his work. 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 coarse them home; no, but I must go seek them, and bring them home; he puts a me oportet, (I must) up on it. Mark this, that as Christ hath perfected the work of redemption in his own person, so he will also create the work of sanctification in your persons, as he did that work in his own flesh, so he will do the other in your flesh. This is the tenor 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 work in men. It is true, you must believe, and repent before you can go to heaven, but the Lord undertakes this work himself. For saith the Lord, 
(d) Heb. 8. 1●  I will put my Law into their minds, 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 yourselves, but he saith, I will 
(e) See Jer. 32.40. Psa. 54.13. Math. 12.21. Joh. 6●. ●4 45. Heb. 10.16.  work 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 go to Heaven.  
Ans. Very true, you must have them wrought in you, but how, and by whom? Not by any strength of your own, but you are to go to the Lord, and say unto him, Lord, thou requirest knowledge, faith, repentance, and obedience of me, and thou sayest no ignorant person, unbeliever, or impenitent person shall go to Heaven, Lord, if thou wilt not work this knowledge, faith, repentance, and obedience in me, thou hadst as good never have borne my sins, Lord Jesus, seeing thou hast wrought Redemption and salvation for me, now work Sanctification in me, thou hast done the work out of me, and for me, now come, and work the work in me; Sue out the Covenant of grace, and if thou hast no means to sue by, then sue by forma pauperis, as men use to do 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 holiness, sue in that way; take the promises of the Lord, and go 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, do 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 work faith, here comes a poor unbelieved, at least a doubting sinner to thee; I will try whether thou wilt work faith in me, go and put the Lord to his promise, and thou shalt see he will never deny his own hand-writing, nor his own word, well, there be two encouragements for you.  
The third encouragement (I pray you consider it well) It is the special will of the Lord that you should believe, 
3. Encouragement.  and will not you do his special will; If the Lord command you to pray, or command you to fast, or mourn, you will do that work, but this is the work, or the most acceptable work to God. Mark; 
John 16.28.29.  When one came to Christ, and asked him, What shall we do to work the works of God, jesus answered, and said unto him, this is the works (or the work 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 work 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 speak this to your heart, here is an open door, 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, than camest not to call the rightecus, but sinners to repentance, never was there any greater sinner than I, thou camest there to call Publicans, and Harlots, such a wicked wretch have I been for many years, Lord receive me, I am now willing to come to thee, do not cast me away, for thou hast 
(g) Job. 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 poor sinner, thou art hearty welcome. I have grace for thee, and I am contented to bestow it freely on thee, I have called thee, and thou art come, harken what I say unto thee 
(h) Luke 15.4.  There was a certain 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 fear 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 think it) yet you read of a call to such, a promise to such, and of the conversion of such, compare john 7.37, 38. with Acts 2.37, 38.  
The fifth encouragement 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 talk of him, this man's was looked on as a good moral man before, a man that made some show of Religion, a man that went after Sermons, and one that had some good will to good men, and good things. Before such 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 again, when a man that hath been a ring leader of others in wickedness, and that hath lead and haled others in the way to hell, and gone down the hill himself, as fast as ever he could to his own 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 hear the news! what news? 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, harken 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 own soul 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. that's 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 do with so much gold lying by him, if poor distressed people do not come in to fetch it, what shall Christ do 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 it; Mark 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 lean 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 son, to whom he had given all his estate, this son also is very rich of himself, and there were a poor woman, that this Son hath a mind 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, do but hear me, and condescend to my request, and say I will have thee for my husband, and all this shall be thine; Thus saith Jesus Christ to a sinner, poor sinner, hearest thou not what my father hath given me, and hearest thou not what an heir I am, do thou but own me, and take my yoke upon thee, and be my Disciple, and all this will I give thee; As the Devil offered feigned all the world to Jesus Christ, if he would submit to him: So Jesus Christ offers really all the world to a poor sinner, if he will come in, and submit to him. Again, suppose a rich man did stand in a public place, among a multitude of poor, and should say unto them, you poor, whatsoever you are; without respect of persons, come to me, I will bestow what you want upon you, whether money, or meat, or , all these I have ready for you, come, and receive them, what would not these poor people think you, come to him, nay, would they not crowd in upon him; Why thus saith Jesus Christ to poor sinners, I have grace enough to bestow upon you, come in, and you shall be welcome; come, and look, whatever you want, I will bestow it upon you, now what stands in thy way oh thou poor sinner? or what hinders thee to come in?  
Object. Oh Sir! this stands in my way, though I know Christ hath finished the work of men's redemption, and of men's salvation, yet I do not know whether he hath finished it for me?  
Ans. Harken my beloved, what ground have you to make a plea against yourselves, he hath done it for 
(i) Rom. ●5. 8. 1 Tim. 1.15.  sinners, for the 
(k) Rom. 5.6.  ungodly, for 
(l) Psal. 68.18.  rebels, for 〈◊〉 
(m) 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 yourselves? If a pardon be sent from a Prince to a company of Prisoners, and the Messenger saith unto them in general, 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 ask, 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 sin; I say to you all, the Lord Jesus hath sent forth his pardon, which runs thus; I the Lord jesus, 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 sins and transgressions of you all; and this I will do really, if you will come in, and lay hold of this pardon, and of my righteousness. Will a sinner now say, doth Jesus Christ mean 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 yourselves; neither refuse your own salvation.  
Obj. Oh! but though Christ invites all and makes promises to all that do come, yet he intends not that all should be made partakers thereof.  
Ans. My beloved, think you that Christ's intentions, and his expression are not one as real 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 mark it well (and mistake me not) I do not mean that he saith absoluely, I'll pardon all, and save all, and no more, oh no; but he speaks conditionally, I'll 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 terms, for of myself I cannot believe, nor receive his pardon and grace.  
Ans. It's true, of yourselves you cannot believe, nor receive his pardon, and grace, though tendered to you: yet as I said before, cry upon him to give you eyes to see him, and his grace, and feet to come to him, and hands to take hold upon his merits, and righteousness. 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 work this grace in) all, but to few, therefore do I fear, lest I should not be one of them.  
Ans. Though he doth not give grace to all, (for he hath not tied himself so to do, 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 speak more, the Lord is found of some that seek 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 belonged to God, I should have found grace in his sight ere now.  
Ans. Oh dear souls, conclude nothing, neither against yourselves, nor against the Lord, for he hath sought you longer than you sought him. And you have not yet been thirtie-eight years waiting at the waters (Christ's Ordinances) as that weak and impotent man. Oh soul! peradventure the Lord is now ask 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 weak, but yet waiting, oh help me, and heal me Lord. Thus much for the first use.  
Seeing Christ hath glorified his Father, 
Use. 2.  and finished the work of men's Redemption, and Salvation, this then directs, and teaches men what they should not do, and also what they should do. First, what they should not do.  
In the first place, 
First.  they should not go about to work their own Redemption and Salvation again, for if Christ hath wrought it already, then it's in vain, (yea, its ignorance, and folly) to think of doing any thing towards your own Instification, and salvation.  
Object. Sure there be none that think to do any thing for, and towards their justification and salvation, unless they be Papists.  
Answ, Oh yes, there be many besides Papists, thot do so, for do but ask many Protestants, how they think to be justified and saved? they will tell you by their good works, and well-doing, If we do well (say they) we shall have well, and if we do 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 Commandments, viz. to love God above all, and our Neighbours as ourselves, than we hope it will go well with us. Then at their death they think that to build an Hospital, (or to do some such charitable work,) will save their souls. Mark this, it is easier to do good works, then to undo ourselves 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 own 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 redeem to and save sinners; and that if he died for them, than they shall be saved. Oh! what are you the better that he died for sinners, unless you know the death of Christ in the worth and efficacy of it, and unless you have it applied it to yourselves in particular, and be able 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 believe that he died for me in particular.  
Ans. But upon what ground do you believe it? what promise have you to build your faith upon: there is a kind of 
* Luk. 8.12. Act. 8.13.  Historical believing, 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 dream of a sleeping man, alas! alas! be not deceived for if every one did believe that doth say he doth believe, the numbers of believers would be far greater.  
Object. I am sure my faith is as good as most men's faith.  
Ans. I tell you most men's faith is not worth a farthing, for it is but Copper faith, and carnal faith, a faith that they had, they know not how, nor they know not when such a faith as they will pawn for a penny. 
2 Pet. 1.1. Act. 15.9. Eph.  There is a great deal of difference between your faith and the faith of the godly, for your faith (I mean you that are (as the most are) carnal) is not a faith begotten and wrought by the Gospel and spirit: it is not a precious purifying, powerful working soule-humbling faith: (such as is the faith commended in the Seriptures) and such a faith as does undo 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 miss it as well as others missed it, by making their works the cause. Note, that faith is but the Instrument and means, whereby you do apprehend and enjoy your justification. Christ is your righteousness, 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 mean virtually in Christ, and before God) before you do believe.  
Object. But doth not the Act of believing justify men? 
Rom. 4.6.3. Gal. 3.6.  for it is said of Abraham that his faith was reckoned to him for righteousness.  
Ans. 1. It's true, that Abraham's faith was reckoned to him for righteousness. But mark, when was that reckoned to him, and what was it that he did believe? Do but read Gen. 15.6. where this Text is first found in Scripture, and you will find there, that this believing of his was the believing 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 believing. Gen. 12.3.3. & 13.3, 9, & 14.19. Also the Apostle Jamee applies this expression to Abraham's 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 righteousness, will any now conclude from hence, that the kill of these two unclean persons was the cause of Phineas justification from sin? No; the meaning of it is this, that this Act did testify his faith and righteousness, and God did reckon and account it as a righteous Act.  
Object. But the Scripture is clear that men are justified by faith, and by beleoving.  
Ans. So the Scripture is clear, that men are justified by 
(a) jam. 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. ●●  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 show 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 himself; for Christ was not like the High Priest under the Law, 
Heb. 7.27.  that was to offer, first for his own sins, and then for the sins of the people: No, he had no sin of his own to suffer for (as I shown before) therefore what ever he did, & suffered, he did & suffered the same as a surety & Saviour.  
Object I know that Christ died for others, and not for himself, but than it was for his elect, I fear I am not one of them.  
Answ. Thou art not to inquire 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 deep? that is, to bring up Christ again 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 believe.  
Secondly, Stay not from Christ till you set and find humiliation, preparations, and qualifications in yourselves: for this in a sense is either to look upon Christ's satisfaction as not sufficient, or else to look upon Christ as unwilling to make you partakers of it, unless 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, unless 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, etc.  
Here you see Christ must open the eyes of the blind before they can see. So Christ himself 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 ye that are weary and heavy laden and I will ease you.  
Ans. You and many others doubtless 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, etc. Though it be true that he invites those, and makes promises unto such in a more special manner, yet not excluding others.  
As a Physician 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 less sensible, yea altogether senseless of his disease or wound.  
Object. But yet me thinks a man that is not wounded, will never desire to go to the Phisitiam, nor have the Physician come to him. So a sinner that is not fensible of his sins will not go to Christ, neither will he be willing that I should come to him.  
Ans. Though poor senseless sinners will not go to Christ nor desire their Physician 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 here 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 jews: This is the true meaning of that Text.  
Thirdly, 
Thirdly.  Distinguish between Christ's work of Redemption that he hath done without men in his own person, by obedience, & the other which. he works in men by his spirit. Observe that men are not to look for any thing in themselves either before believing. or after, as causing justification. For justification 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 men's carnal principles, and making them spiritual: and to the purging of men's filthiness, and making them clean. So that the Apostle ascribes justification to the name righteousness 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) than you must come as sinners, and not as Saints. As the Apostle saith: If while we seck to be justified by Christ we ourselves 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) unless 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 blurred 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 Christ's resurrection, and likewise upon the first Act of believing) is recorded in Heaven. Therefore, Saints, if you lose your Evidences, and writes for Heaven committed to you, yet know they are enroled in the Court of glory.  
Fifthly, And lastly, you should get an experience of what Christ hath done in his own person, in your persons: I mean, that you should not only have a sight, 
Rom. 5.11.4.5  by faith, of the virtue of Christ's death to justification, but that you likewise get a feeling of that warm blood of his, to comfort and cheer up your souls. Get experience placed, as the Apostle places it, between Faith and Hope, or between justification and Salvation. So much for the second use.  
The third and last USE is of Exhortation unto all (but especially unto you that are called to do the work of the Lord) that you would be followers of jesus 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 work, (though you are ready to go to your graves) I would 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 turns 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 some 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 honoured you, to call 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 do the work of Jesus Christ; yet he hath so fare expressed his willingness 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 myself, but the Father which sent me, he gave me Commandment, what I should say, and what I should speak. So the Father hath given you a Commandment, what you should do; 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 do 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 done is, well, when the Lords Glass is run, you must be taken away, and the work out of your hands. Remember (you that are in Authority,) what befell 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 year to do his work, and peradventure after this year is out, your time is out, and your Glass 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 smallest, from the highest to the lowest, you must come and appear before the judgement seat of Christ, 
2 Cor. 5.10.  and Christ will say to one, You that I have made chief Magistrate of London, what have you done in that year 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 spoke 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 year, what hast thou done? Thou must render an account to me what thou hast done, how thou hast improved thy talon, what good thou hast done in thy place, what glory thou hast brought to my name, what comfort thou hast wrought in my people's 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. etc.  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 bear the word of exhortation;) The exhortation is this, to be followers of jesus Christ, particularly in glorifying God; for that end, I shall but hold forth, how jesus Christ did his work; and parallel your work with his work; and show, you how you are to do it; and so conclude.  
The first is this, that jesus Christ made it his main design and business to glorify his Father: 
First.  It was not a by-businesse to Christ, to glorify the Father, but his main business; eating and drinking, and other businesses, were but by-businesses to him: but the main business was to glorify his Father: as you may see, in the 4. of john the 34. saith he, I have meat to eat, 
joh. 4.34.  that you know not of, and this is my meat, to do the will of him that sent me, and to finish his work: Here he made God's work, his design, and his main business. You are to imitate Jesus Christ in this; you are to make it your design to glorify 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 design to make your selves honourable, and to gain wealth; reputation and the like, to yourselves, and that the people may look upon you with esteem. This is not your business: your business is, to honour God, and to advance his people, to rebuke and pull down sin, 
Rom. 13 3.4.  and to be a terror to wicked workers. Therefore glorify God as Christ did; and make it your design to glorify him, for Christ made it Io.  
The second is, 
Secondly, Luk. 2 42.  jesus Christ, as he made it his design: 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. hour, and some at the 9th. and some at the 11th. But it was expected when they had a call to the Vineyard, 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 Wilderness, yet some others may partake of that work in Canaan.  
Then thirdly Jesus Christ did not only glorify God himself, 
Thirdly.  but he was a means to make others to glorify God. Christ did not in his own 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 poor mean Fisher men) that would glorify him in doing his work: They were not drunken, covetous servants, such as did mind money, and means more than their 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 corn, I pray you let us leave off this Usu y. So in the 15. verse, you find his servants here, not as the former Governor's servants, that to e rule ever the people; but why so; Mark, in the next words, because of the fear of God. Get servants (like his) that fear God; and by that means, you will clear yourselves 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 work, was this, that he did neglect to opportunity of doing it, but did always 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 always doing good. You should be like Christ in this also, observing every opportunity. It may be, you losing, and neglecting an opportunity, may lose your hearts to do the work. If a man be a Parliament-man, he should not lose one day of being there, to see what may be done for God's 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 john, saith he, your time is already, but my time is not come. He did observe, what was the best time, and season to do every thing in, this is the fourth.  
Then fifthly, jesus Christ did do his work in his Father's strength, and in his father's name 
(a) Joh. 5.19.43. John 6.47. Joh. 18.42.28. Joh. 12 49.50. Psal. 22.1.10.  he did not go out in his own strength, to do the work, but always in his father's 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 mother's womb. And so when you go about your work, labour to go about it, in the strength of the Lord: Be 
(b) Eph. 6.10.  strong (as the Apostle exhorts you) in the Lord, and in the power of his might. When you go forth to judge people, do you go before by prayer? and say Lord, I am going to do such a work thou callest me to do; 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 supernatural power, as well as a natural you want.  
And then the sixth is this, jesus Christ he did deny himself in the work that he did do, 
(c) John 8.5. & 7.18.  I seek not (saith he) my own glory, but the glory of him that sent me: you are to deny your own glory, yea note that; to deny your own glory, is glory, as to seek your own glory is not glory; that is a blessed word, he 
(d) 1 Cor. 1.31.  that glories let him glory in the Lord; It is better a man should not do a good work, (for himself I mean) then that he should do a good work, and take the glory of it to himself. The Angels we find in 
(e) Isa. 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 own beauty and excellency, (which is seen in the face) their feet because they would not see their own Actions. That That is a precious saying, in the 15. of the first of the Corinth's, the 10. where the Apostle saith, by the grace of God I am what I am, Here he takes not to himself the honour, but he gives it unto God. 
1 Cor. 15.10.   
And then seventhly, and lastly, jesus Christ his last works were his greatest works; he went on still in greater works: he begun as a child, but as he grew in stature, so his works were greater; you that are great and Ancient Senators, that have had a long time to study the Laws, now you should act more, and appear more for God. Now you are ready to go 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 glorified 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 than they did. God hath put an opportunity now in your hands, improve it to glorify God; and let your latter works be better than your former; Oh that is an honourable thing.  
Quest. But it may be you will ask me, What works in particular do you think we should do?  
Answ, Though it be best known to God, and better known to you then to me; and my work is to study the Gospel, rather than Law; and to study my own work, then to teach you what belongs to your offices; yet give me leave, humbly to propound three, or four things, and so I will conclude.  
First, One main work that Christ did, was to work Reconciliation.  
And this is one main work I would humbly desire you to take in hand, to see whether you can work reconciliation amongst God's people; You may remember when Moses saw an Israelite and an Egyptian fight together, 
Act. 7.24.26. Exod. 2.11.13.  he took part with the Israelite, and slew the Egyptian: but when he saw two Israelites fight 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 walk ye, 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 bars of a Castle; 
Prov. 18, 19  stronger than 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 do. 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 called,) and some of other opinions.  
Shall I entreat you from the Lord, to do what you can to reconcile the differences between them. And, if you find any men that are irreconcilable in their minds, then as the Apostle commands, Note those that 
† Rom. 16.17.  cause divisions; But if you find men that are reconcileable, and willing to be reconciled; endeavour then to close them together in affection, and communion, I beseech you try the work.  
Obj. But Sir, it is such a difficult work, it is impossible to a●e it: for many ways have been assayed, and it could never be done, what ways would you offer now to do it?  
Ans. There are two main things, (or causes) if they were removed, the business were soon ended. The one is, that they would lay aside those rigid Principles (you may call them dividing and disuniting Principles) or setting up more institutions than 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 Lord's 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 doubtless, Communion is grounded upon union; and if such a man hath union with the Lord, he hath right to have 
† 1 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 Classical, a Provincial, 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 down these rigid Principles, that are not of God, the business might quickly be healed.  
The second is this; Let all of them practise their own principles. Mark this, The difference between Presbytery and Independency, is not so great in the principles (though they differ in several circumstantials) as it is in their practice. As the Presbyterians, one of their principles is this, that the people (or the Church) should choose their own MINISTER: well, let them practise 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 practise this; and so they come in, and close with the Independents. I might instance in many more, as also in other means (especially 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 storm, and thereby weatherbeaten, and much broken; being come under the wind, and at Anchor: the Master of the ship is considering what course to take to mend this Ship, and to make it again navigable: But some in the ship having Commodities and Prizes which they are afraid should be taken from them, they would, out of self-love, or discontent to the Master of the ship, hoist up sails, and take in more wind, and rather return into the main sea again, and thereby endanger themselves and it) the ship, then wait with patience, or be crossed in their wills.  
Is it not so with this Nation (or Commonwealth) that hath been seven years in the storm? and God being pleased to bring us now under the wind, and to fasten us by the anchor of hope; And our Governors (the Master of the ship) thinking of reforming things, some that are discontented (I name none) would rather have another people to come in, & to drive it into the main Sea of danger (i. e. war) to break it into pieces again. 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 poor. There were two sorts of poor people that Christ relieved, spiritual poor, and worldly poor: To speak of the last of these, which are twofold. 1. poor prisoners; you know he came to set such at liberty, in the 4. of Luke, 
Luke 4.18. By poor here, is meant specially spiritual prisoners.  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 do no work, and so are unserviceable to God and men. I know there is a course begun to relieve them, but I am afraid 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 sanctify God's name, and seek the good of their souls, 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 merciless to the poor, so he 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, doubtless God is much blasphemed, and dishonoured (and the Commonwealth much disgraced thereby.) What a shame is it, that upon the Lord's day, so many (and it may be counterfeits) should be crying in your streets? for God's sake, for Christ's sake; yea do this upon their knees, yea a hundred times, taking God's name in vain. There should be no beggar in Israel, and in well-governed Commonwealths there are not. And for want of better order, those that would show their charity, know not how to show it rightly.  
Thirdly, 
Thirdly.  And then the third thing is this; Labour to execute justice righteously and impartially. Judge the cause of the poor as well as of the rich, and as Justice is pictured blind, so be you as it were blind (I mean not ignorant, but impartial) in executing Justice: Give to every 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 still 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 fare the Authority and power of civil Magistrates doth extend, in matters purely spiritual; but you the Honourable Magistrates of this City, I beseech you, further good and godly people in these days, that they may have liberty to serve God. There are many would come into public, 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 public (as well as other men's) that it might be vended? and if it be bad and false, why should it not come into public, that it may be known, discovered, detested, and suppressed? why should honest people be cooped up in private 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 hold 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 Gospel and hold fundamentals.  
And lastly, I beseech you, 
Fisthly.  labour to suppress vice more; for it's to be doubted, as heretofore, liberty of Conscience, was too much denied: so now, liberty to corruption is too much tolerated: For men come & set up new stages on these days & think that all this freedom is to be enjoyed for their lusts, that they may have liberty to commit wickedness again. Make it appear that your peace, and liberty, for is not desired carnal 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) publicly in the Pulpits, instead of preaching, which Doctrine, may be called the Doctrine of Devils; Others also that meet to whore, and drink, game and sport, these things should be suppressed, God hath given the sword into your hands, besure you exercise it against the evil, and for the good, for your place is to be for terror to evil 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 special example to you the chief Magistrate of this City, in particular. 
Gen. 6   
The Text saith when Noah was borne, his name 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 toil, 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 & Commonweal; your Predecessors have done well, do you follow them, yea excel them if you can; they have rolled the stone fare, do you roll it further. Also you that are come into other men's places, as Mr. Recorder, you have the failings and the falls of other men, before you, be therefore wise, and watchful, many eyes are upon you (but especially the eyes of the Godly) & so desiring you to bear with my plain 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 Press, hath caused many mispointings and literal faults, besides several greater faults. As some words mistaken, for example. Intentive for Incentive. page 32. l. 16. together for each other. p. 20. l. 20. etc. So some words left out, as page 10. l. 5. so consent, p. 18. l. 8. Likewise some words that altar the very sense, as p. 23. l. 17, 18, 19 Psalm 19.12. Who can understand his errors.