The Way to True Happiness

ORdered that Master Venning be desired from this Court to print, as fully as he can, his SERMON at Paul's on the last Lord's day.

〈1 page duplicate〉

THE WAY TO TRUE HAPPINESSE Discovered. From the words of our Blessed SAVIOUR,

T Hough there is nothing more natural to man, then to seek after happiness, yet there is nothing that the nature of man is less able to find out then his happiness. Mans hungering desire to attain happiness is not abated, though his ability for the attainment thereof ( as of and by himself ) be quite lost, Since he did eat the forbidden fruit, that is, since he sinned, ever since he was banished from the well-watered Garden of God; he (poor man!) hath wandered up and down like a fugitiye and a vagabond in the land of Nod, seeking rest, in dry places, but findeth none. Alas, how is poor silly man bewildered in the pursuit of his chiefest good! he walks in darkness, and knows not whither he goes, he stumbles and falls, yea, in seeking to save, he loseth himself. It is with him, as it was with the blind Sodomites, who groping to find the door, went further from it, then they were at first: Or like the Dove, when it left the Ark, always upon the wing, ever flying and fluttering up and down, but never found where to fix the sole of her foot; just thus 'tis with man since he left God, he knows not where to rest the foot of his soul; Nunc hîc, nunc vertitur illîc, he goet forward and then back again, to the right hand and to the left, (as Job in another, and Solomon in thi • case) to see if he can find out what is that good for the souls of the sons of men, which they should do under the Heaven all the days of their life, that after this life of days is ended, they may enjoy life eternal with God in Heaven. But alas! I must say it again, Man is still at a loss.

Now man being in this pitifully sad and miserable condition it pleased God, ( who is a lover of the souls, and the Preserver of men ) in tender mercy to mankind, to speak at undry times, ( or by piece-meal, ) and in divers manners unto the Fathers by the Prophets, but in the fullness of time to send, and in these last days to speak to us by his Son; he hath discovered his Will fully and wholly by him, so that we may not look for another; there being no name under heaven but him by which we can be saved, whither then should we go for the discovery ( seeing he only hath the words, ) of eternal life? him I say hath God sent to guide our feet into the way of peace, yea, that he might be the way, and the truth, and the life unto us. He sent Christ from Heaven to earth, that Christ might send men from earth to Heaven.

Accordingly Christ hath acquitted himself like a faithful Steward; he hath finished the work which his Father gave him to do; He hath done and suffered all that was commanded him for the good of men; so that he is pure from the blood of all men, having declared unto them the whole counsel of God, and chalked out the way wherein they are to walk, that they may be happy. The sum whereof he hath given us in the text, and that is the doing of his Fathers Will.

Not everyone that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the Will of my Father which is in Heaven.

Christ Jesus, having (in the thirteenth verse,) exhorted them to enter in (that is, as Luke expounds it, chap. 13. verse 24. to strive to enter in ) at the strait gate, with forcible arguments to provoke thereunto; he doth in the fifteenth verse advise them to beware of false Prophets, that they might not be misled and miscarry in a business of so great importance to them: and therefore tells them, verse 16. ( which is again repeated, verse 20.) how they may know them; viz. by their fruits; by their works, not by their words: happily they may speak as others, so that they may not be known by their words, but, saith he, by their fruits ye shall know them. Having done this, he lays down this position in the text, as of greatest concernment, not only to them, but to all: Not everyone that saith, Lord, Lord, &c.

I shall a little open the expressions, and then draw the Point which I intend to handle.

Not everyone, that is, not any one; Non omnis est ne unus; not everyone, is as much as if he had said, no not one; 'tis a universal negative, without exception; Not any one that saith and doth not, that saith, I go Sir, but goeth not, that saith and but saith, Lord, Lord. Lord, Lord, admits of a threefold explication. Not everyone that saith Lord, Lord,

• 1. By way of Profession.
• 2. By way of Prayer.
• 3. By way of Appeal.

1. Not everyone that saith, Lord, Lord, by way of Profession, that professeth me to be his Lord, as Joh. 13.13. Ye call me Lord and Master, and ye do well, that is, so far ye do well; for so I am: but if I am your Lord and Master, where is mine honor? or, as he saith. Luke 6.46. Why call ye me Lord, Lord, and do not the things which I say? Why? that is, to what end and purpose, viz. to none; in vain do ye profess me to be your Lord, unless you practice obedience to me your Lord. 'It is not Profession, but practice, at least not Profession without practice. It will not do any man any good to be but a Pretender to Religion. He that in words confesseth Christ, and in works denieth him, hath but a form of Godliness without the power, and such a man will not be justified by his good words, but condemned by his bad works. What will it avail to have the name to live, and to be dead while we live? to have the name of a Christian and not to be as our name is? Many a ship hath had the name of Safeguard and Good speed, that yet hath miscarried and been cast away. Many a man hath had a good name, and yet (alas!) hath made a bad end, a very bad end, whose end hath been to be punished with everlasting destruction, from the presence of him, whom they have called, Lord, Lord; for not everyone that saith, &c.

2. Not everyone that saith, Lord, Lord, by way of prayer; as they, Matth. 25.11. Lord, Lord, open to us; and they, Luke 13.25. Lord, Lord, open to us. Though it be, and be truly said, that everyone that calleth on the Name of the Lord shall be saved, yet you see that a man may call upon the Name of the Lord, I, and that again and again, he may call Lord, Lord, and yet be damned. His repetitions will be in vain, because they are vain repetitions. A man may add prayers to his Profession, and yet notwithstanding all his Professions and his Prayers, may go to hell: for, Not everyone that saith, Lord, Lord, either by way of Profession, or Prayer, or both, shall enter, &c.

3. Not everyone that saith, Lord, Lord, by way of Appeal, as in verse 22. Many shall say to me in that day, Lord, Lord, have we not prophesied in thy Name? have we not? we make our appeal to thee, we call thee to witness, and make thee our Judge. Thus the Name of the Lord is often called, too too often called upon, as by them in Jerem. 42.5. The Lord, (say they) be witness between thee and us. But Appeales made for Justification do not always justify, nor are they justified; For, saith Jeremiah to them, Ye did at that time, at that very time, when you appealed to God, ye did dissemble in your hearts. And, saith Christ, at this time, though you say unto me, Lord, Lord, by way of appeal, yet I profess unto you, I never knew you, I never approved of you, ( I know the way of the righteous, but the way of the wicked shall perish, ) Depart from me ye workers of iniquity. So that 'tis not Profession, nor Prayer, nor Appeal, that will give a man entrance into the Kingdom of Heaven: Not everyone that saith, Lord, Lord, &c.

By the Kingdom of Heaven, is to be understood, that state of blessedness after this life, called elsewhere salvation, glory and eternal life. Which indeed is begun in this life; for, This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent; and therefore the dispensation of grace by Jesus Christ, is often called the Kingdom of Heaven; Repent, for the Kingdom of Heaven is at hand; but I think the future state to be here principally, if not only intended. For, Then shall the righteous shine forth as the Sun in the Kingdom of their Father, Matth. 13.43.

But I purposing to speak to the latter clause, shall wave this first, having given you two or three Observations from the text and context.

1. From the connection of this text with the foregoing verse, I shall observe, That men are better known by what they do, then by what they say. Even a child, saith Solomon, Prov. 20.11. Even a child is known by his doings, whether his work be pure, and whether it be right. So saith Christ, By their fruits ye shall know them; Not everyone that saith, &c. Men are better known by their doings then by their sayings; If a man speak well and do ill, Charity it self cannot speak well of that man: as to men God indeed judgeth of their words and their works by their hearts; but men cannot judge of men but by their works. By their fruits ye shall know them; Not by their Profession, for they may profess like Saints; nor by their Prayers, for they may pray like Saints; nor by their Appeales, for they may appeal like Saints; they may say, Lord, Lord; but by their fruits ye shall know them. 'It is not the words, but the works of men that tell us what they are. Indeed (saith he) they come to you in sheep's clothing, but they are ravening wolves. They have ( as one says on the place ) Jacob's smooth tongue, but Esau's rough hand. Audi, nemo meliùs; specta, nemo pejùs. They speak like Angels of light, but they act like Angels of darkness. They defy the devil in words, but defy the devil in works; they defy Christ in words, but defy him in works. God likes not this Court-holywater of fair Professions, and deep Protestations, when men's hearts are not with him, when there is not the power of Religion, and the practice of Godliness. By their fruits ye shall know them; Not everyone that faith, &c.

2. Good words without good works will never turn to a good account; holy sayings without holy doings will never admit into the holy place. Not everyone that saith, Lord, Lord, &c. there will little come of that.

3. God is a very curious observer of what men say, and of what men do in the world. Jesus Christ here observes, that they say, Lord, Lord; but withal he observes that they do not the Will of his Father, but are workers of iniquity. Men indeed may, but God will not, God cannot be put off with complements. Shall not he that made the eye, see? shall not he that made the ear, hear? shall not he that made the heart, know what is therein? Surely, saith David, Psal. 139. thou understandest my thoughts, and there is not a word in my tongue, but lo, thou knowest it altogether. And as for the works, as he saith to the Church of Ephesus, I know thy works. But

I proceed to the second clause. He that doth the Will of my Father which is in Heaven. Whence I lay down this Conclusion,

That they, and none but they, who do the Will of God, shall enter into the Kingdom of Heaven.

For the clearing of this, there is this Query to be made as to the terms, What are we to understand by the Will, and by the doing of the Will of God? which being answered, we may more safely proceed to prove the truth of the Proposition.

But before I can do this 'tis requisite to premise these two things.

1. That the Will of God the Father, and his Son Jesus Christ are one. The Father and he are one, and agree in one; and indeed 'tis in him and by him that we know the Will of God. No man (saith John, chap. 1.18.) hath seen God at any time; the only begotten Son which is in the bosom of the Father, he hath declared him; And as the Apostle saith, 1 Cor. 2.16. Who hath known the mind of God? but we have the mind of Christ, wherein and whereby we have the mind of God. The Father saith of the Son as Pharaoh did of Joseph, Gen 41.55. Go unto Joseph, what he saith unto you, do. And as his Mother said to the servants at the wedding, John 2.5. Whatsoever he saith unto you, do it: Just so his Father saith, This is my beloved Son in whom I am well pleased, hear ye him. So that whatever Christ saith unto you, is his Fathers Will; and therefore, verse 24. he calleth them his sayings, and pronounceth them blessed that hear and do them: for they are his Fathers Will.

2. As to the terms I premise this also, That these phrases, the Will of God, the Word of God, the Work of God, the Commands of God, &c. are all equivalent, and signify the same thing. So then,

I answer, that by the Will of God, we are to understand

1. The Credenda, Faith.

2. The Agenda, Holiness. Good works, or the obedience of faith; not either, but each of them; not one or the other, but both one and the other; the doctrine of faith or things to be believed, and the doctrine of holiness or things to be done and practiced. As faith excludes not doing ( with respect to salvation, ) so doing excludes not faith; for as faith without works is dead, so works without faith are dead also; as 'tis impossible that faith without works can please God, so no less impossible for works without faith to please God: and therefore what God hath join'd together, man should not put asunder. Yea, you shall find that believing is expressly called the Will of God, John 6.27, &c. Labor not (saith Christ) for the meat which perisheth, but for that which endureth unto everlasting life, which the Son of man giveth you. Whence by the way observe, that God's giving and man's laboring are not inconsistent: free grace and full duty may join hearts and hands. But, say they, ver. 28. What shall we do, that we may work the works of God? Jesus answered, v. 29. and said unto them, This is the work, (that is, the Will of God) that ye believe on him whom he hath sent. Accordingly in the 40. verse. This is the Will of him that sent me, that everyone that believeth on the Son, should have everlasting life. Now if this be his Will, that believing on him we have everlasting life, then 'tis his Will that we believe on him in relation thereunto: so that as well believing on him for everlasting life, as everlasting life to believing on him, is the Will of God. Yea, you have it in express terms, 1 John 3.23. This is his Commandment that we should believe on the Name of his Son Jesus Christ; so that you see, 'tis not barely that which we call good works, that is to be understood by the doing of the Will of God. but believing in or on the Lord Jesus Christ also; this is the Work, this is the Will, this is the Command of God.

And, beloved, I ground it further on this rule, which is an undeniable one, and for not attending whereunto we have had so many needless, groundless and unprofitable disputes in the world. The rule is this, that the Scripture doth often, yea, very usually put particular duties for all Religion, and therefore annexeth salvation to distinct graces. Sometime 'tis, He that believeth shall be saved; Elsewhere, He that calleth upon the Name of the Lord shall be saved; Here 'tis, He that doth the Will of God. Now all these and the like are complex & comprehensive Propositions, and contain more in them then they make show of ( for God spcaks much in a little, ) acts and duties of Religion, being (as Moralists speak of their virtues, inter se connexae ) linked together in a golden chain. Religion is not this or that piece, but the whole, which is usually expressed in a word, or sometime two, as in that of Solomon, Fear God, and keap his Commandments; for this is the whole of man, Eccl. 12.13. So that if you could suppose a man to be a believer, and to be a believer alone, it would not save him, as the Apostle James saith, ch. 2.14. What doth it profit my brethren, though a man say he hath faith, and have not works? Can faith save him? No, no more then saying, Be ye warmed will warm any; or, Be ye filled will fill any; for faith without works is dead. And what is said of this may be said of the rest, so that when the Scripture speaks of salvation, as annexed to any one thing, it supposeth that to contain the rest. The reason is evident, for the graces of God as saving are not parted. There is no believing to salvation without repentance, nor no repentance to salvation without believing; there is no calling upon the Name of the Lord will save, without departing from iniquity; nor can they savingly depart from iniquity, that call not on the Name of the Lord. 'It is not any one thing, but things that pertain to the Kingdom of God, Acts 1.3. 'It is not thing, but things that accompany, ( or, as it may be better read, contain) salvation, Heb. 6.9. and he that takes one for all without all, will find it nothing at all. A part is no portion. The great fallacy with which Satan deludes many men, is that which Logicians call à been compositis ad male divisa; when he gets them to take Religion into pieces, and then takes one piece for Religion. One cries up God, another cries up Christ, another faith, another love, another good works; but what is God without Christ, or Christ without faith, or faith without love, or love without works? but now take God in Christ, by faith which worketh by love to the keeping of the Commandments of God, and this is pure Religion. 'It is the whole, that is, the whole of man.

Yet again, though I have spoken thus much to it, let me make it clearer then a demonstration, that one is put for all, and as containing all, by comparing these places of Scripture; in 1 Cor. 7.19. you read that Circumcision is nothing, and uncircumcision is nothing, but keeping the Commandments of God. What's that? why that is all in all; in Gal. 5.6. 'It is neither Circumcision availeth anything, nor uncircumcision, but faith which worketh by love: that's that which availeth, or is all in all. Yet in Gal. 6.15. he saith, Neither Circumcision availeth anything, nor uncircumcision, but a new creature; that's all in all: and yet for all this, as if all this were nothing, he tells us in, Col. 3.11. that Christ is all and in all, cashiering both Circumcision and uncircumcision, as formerly. Now, my beloved, if you should take any one of these, though each be said to be availing, I say, if you should take any one, and lay the stress of your salvation upon it, you were undone. 'It is not keeping the Commandments of God, nor faith working by love, nor the new creature, no, nor Christ himself, considered alone and apart that availeth anything, but these in conjunction. He names one only, because where ever one is, it is not only one, there is more then one; where ever one is savingly, there are all in their respective places, as far as they are to be in relation to salvation. Thus you see. that faith as well as works, and works as well as faith ( everyone in their own order ) are to be taken in, or we shall not be taken into the Kingdom of Heaven. And this may suffice for the ( quid sit, as ye call it, or the) opening of the Point.

As to the quod sit, or proof of the Point, that it is so (that they, and none but they who do the Will of God, ( in the sense explained ) shall enter into the Kingdom of Heaven,) though I might say, Ipse dixit, Christ himself hath said it, what need we any further witness? seeing we know and are assured that his witness is true; yet we shall give you a whole cloud of witnesses; the harmony and consent of Scriptures, to clear up this point, to evince and evidence the truth thereof, to be past a contradiction, and without controversy.

To say nothing of the connection between the two petitions in the Lord's Prayer, Matth. 6.10. Thy Kingdom come, and thy Will be done. Nor of that in Heb. 10.36. For ye have need of Patience, that after ye have done the Will of God, ye might receive the Promise, viz. of the Kingdom of Heaven, or eternal life; for this is the Promise which he hath made, 1 John 2.25. and but to mention that in 1 John 2.17. He that doth the Will of God abideth forever. I say not to insist on these, I shall proceed to prove the Point.

1. From the testimony that God hath given of the persons already gone to Heaven; viz. that they were such; I shall instance only in two. The first is Enoch, of whom its said, Gen. 5.24. that he walked with God, ( which is all one, as if it had been said, he did the Will of God ) and was not, was no more on earth, for God took him up to Heaven: This is all that's said of Enoch in the Old Testament, and not one word mentioned of faith; but that his believing was therein comprehended is clear from Hebr. 11.5. where we are told the former story more at large; By faith Enoch was translated that he should not see death, and was not found because God had translated him; for before his Translation he had this testimony, that he pleased God, or as 'tis in Genesis, that he walked with God; now that he could not walk with, or please God but by faith is fully asserted, v. 6. for without faith it is impossible to please him; and that that faith there spoken of relates to Christ is clear, because none can so seek him as to find the reward, but by Christ; For none cometh to the Father, but by him. Yea, that Enochs had special respect to Christ, may be gathered from his own Prophecy, Jude 14. where he saith, Behold, the Lord, ( viz. the Lord Christ, as appears by comparing this with 2 Thess. 1.7, 8, &c. ) the Lord cometh with ten thousands of his Saints; so that Euoch was a believing walker, or a walking believer, and as such translated.

The second instance is David, of him its said, Acts 13.22. that God raised him up, and gave testimony to him, saying, I have found David the son of Jesse, a man after mine own heart, who shall fulfil all my Wills; and, v. 26. 'tis said of him, that after he had served his own generation by the Will of God, or ( as it may be more properly read ) after he had served the Will of God in his generation, he ( as to his body ) fell asleep. Many men serve their generations by the Will of God, that serve not the Will of God in their generations; but David served the Will of God. Now that David also in serving the Will of God, acted as a believer, is evident from Hebr. 11.32, 33. What shall I ( what need is there that I should ) say more? for the time would fail me, to speak of Gideon, &c. and of David also, who by faith wrought righteousness, &c. so that David also, as a believer doing the Will of God, went to Heaven.

2. As it appears by the testimony that God hath borne to the persons gone to Heaven, so also by the testimony God bears against the persons that are gone, and are to go to hell; as in the verse following the text, Depart from me ye Workers of iniquity. And so again, Luke 13.27. Depart from me all ye that work iniquity; yea, yet again, Mat. 25.41. Depart from me ye cursed into everlasting fire; Why? For I was an hungered, and ye gave me no meat, &c. that is, ye did not mine or my Fathers Will. Now how comes this to pass that men are Workers of iniquity? but from unbelief, as by comparing a few texts will eafily appear, Eph. 2.2. You were dead in trespasses and sins, wherein ye walked, according to the Prince of the power of the air, that is, according to his Will, who still worketh in the children of disobedience, the word is of unbelief; their disobedience was of unbelief; and indeed unbeliever is as comprehensive a word, as workers of iniquity, therefore its said of them that do not God's Will, Luke 12.46. He will appoint them their portion with unbelievers; and who were they that entered not into rest, but them that believed not? so we see that they could not enter in because of unbelief, Heb. 3.18, 19. by reason of which unbelief, they were workers of iniquity. Hence we have these solemn cautions given us, Hebr. 3.12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, to depart from the living God; and again, Heb. 4.1, 2. let us therefore fear, lest a promise being left of entering in, any of you should come short, viz. through unbelief, as 'tis, ver. 11. Let us labor therefore to enter into rest, lest any man fall, after the same example of unbelief. So then you see, beloved, that they that were admitted, did believingly do the Will of God and they that are to be shut out, are such as do from unbelief work iniquity, or not do the Will of God.

3. It further appears by this, that there can be no acts of grace proved powerful and saving, but by doing the Will of God. For of knowledge its said, 1 John 2.4. He that saith I know him, and keepeth not his Commandments is a liar, and the truth is not in him: viz. the truth of that knowledge which he pretends to for the saving of his soul. And as for love, the Apostle is no less express, in 1 John 5.3. This is the love of God, that we keep his Commandments, and his Commandments are not grievous. The like might be said of the rest, as of faith, &c. above mentioned in the opening of the Point.

Well then, you see that no man hath any ground to expect entrance into the Kingdom of Heaven, that doth not do the Will of God, that doth not walk with God in faith and obedience, or in the obedience of faith. If therefore any should suppose that they may marry the Rachel of Heaven, without their serving the Will of the Father, and before they have married the Leah of obedience, let them know, for God will tell them, as Laban did Jacob, Non est mos loci, 'It is not the custom of the country to marry the younger before the elder. But if this that hath been said should not be thought sufficient, but you will needs yet have further witness, proof and evidence of this truth, I will give you six Scripture-demonstrations of it.

1. No man can enter into the Kingdom of Heaven, but he for whom it is prepared; Now its prepared for none but them that do the Will of God: Therefore none but they can enter. Both these Propositions are asserted by Christ himself. The major is laid down in Mat. 20.23. saith he, To sit at my right hand, and on my left hand, ( in the Kingdom, as she prayed before ) is not mine to give ( to any, ) but for whom it is prepared of my Father. The Kingdom of Heaven is no common Inn, 'tis not a receptacle for all, but a peculiar place for a peculiar people; and who they are, the minor or second Proposition tells us, none but they that do the Will of God, and this Christ himself tells us also, Matth. 25.34. Then shall the King say to them on his right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you, viz. you, who did my Fathers Will, who fed me when I was hungry, clothed me when I was naked, &c. which ( as the Apostle James saith, James 1.27.) is pure Religion, and undefiled before God the Father.

2. A second demonstration is this. None can enter the Kingdom of Heaven, but they who are prepared for it; and none are such but they that do the Will of God, (in the sense explained). Heaven is not only prepared for them, but they also are prepared for Heaven; and the truth of it is, This world is but a Purgatory for men, that they may here be purified and refined, and thereby put into a capacity, ( as Hester was in another case, ) to enter into the Kingdom of God, for no unclean thing can enter there. And that we must be made meet to be Partakers before we partake, is clear from Col. 1.12. where the Apostle exhorts them, ( having prayed ) that they might give thanks to the Father, who had made them meet to be Partakers of the inheritance of the Saints in light, who had fitted them for the Kingdom of Heaven, for that's the inheritance of the Saints in light; and, how that was done, he tells us in v. 13. by delivering us from the power of darkness, into the Kingdom of his dear Son; a man must be in the Kingdom of the Son, which is the Kingdom of Heaven on Earth, and be thereby fitted for, before he can be admitted into the Kingdom of God, and this translation is no other, but the fitting us by enabling us to do the Will of God; for being in the Kingdom of Christ, is opposed to being under the power of Satan, and therefore must carry in it a sense contrary to it. Now when we were under that power, we wereled by him at his Will, as Eph. 2.2, 3. We were at his beck and bidding, his Will was our Law, therefore to be translated from thence into the Kingdom of Christ, can denote no less then our obedience to him, or our doing his Will, whereby we are made meet to be Partakers, &c.

3. A third demonstration is this. None can enter into the Kingdom of Heaven, but they to whom its promised; They that have no promise can expect no performance; Now it is promised to none but such as do the Will of God. Hath not ( saith the Apostle, ) James 25. God chosen the poor of the world, rich in faith, and heirs of the (or as the margin hath it, of that) Kingdom, which he hath promised to them that love him? and who they are we were told before, such as keep his Commandments, and to whom the keeping of his Commandments, or the doing of his Will is not grievous.

4. A fourth demonstration is this. None but the friends of God shall inherit the Kingdom of God, as for his enemies that would not that be should reign over them, they shall never reign with him; No, saith he, bring them forth and slay them before my face; Christ will see execution done upon his enemies, but his friends, they and none but they shall inherit the Kingdom. Abraham was God's friend, and Paradise itself is called Abraham's bosom, and the state of our glory in one part of it is this, we shall sit down with Abraham the friend of God, (with Isaac and Jacob, and the rest of the friends of God,) in his Kingdom. But who are his friends then? that Christ will tell us, Matth. 12.50. Whosoever shall do the Will of my Father, which is in Heaven, or (as Mark rendens it) the Will of God; or (as Luke hath it) who hear the Word of God and do it, (which are all parallel expressions) the same is my brother, and sister, and mother, my nearest and dearest friends. Yet a more (if a more) pregnant place may be produced, John 15.14. where Christ saith to his disciples, Ye are my friends, if ye do whatsoever I command you. So then, none but friends can enter, and none are friends but such as do his Will.

5. A fifth demonstration is this. None shall enter into the Kingdom of Heaven, but them that are borne again, and none are borne again, but such as the text mentions, the Scripture is express in both these. The Proposition is laid down by Christ himself, John 3.3. with a double Verily; Verily, verily, of most certain and undoubted truth, I say unto thee, except a man be born again, or from above, or (as elsewhere) of God, he cannot see (which is expounded, v. 5. unless he be borne of water and the Spirit, he cannot enter into) the Kingdom of God; Now there are none borne of God, but this is their character, 1 John 2.29. Ye know that everyone that's borne of him doth righteousness, and again, 1 John 3. Whosoever is borne of God doth not commit sin, because he is borne of God; that is, he doth not live in sin, is not under the dominion or command of sin, sin doth not reign in him, that he should obey it in the lusts or wills thereof.

6. The sixth and last demonstration is this. None can enter into the Kingdom of Heaven, but holy ones; for saith the text, Hebr. 12.14. Without holiness no man shall see God; now what is holiness, but doing the Will of God? This is the Will of God, even our sanctification; and, He that hath this hope, viz. of glory or the Kingdom of Heaven, purifies himself as God is pure.

Thus (I think) I have fully proved and demonstrated this to be the truth of God according to the Scriptures, that they and none but they shall enter into the Kingdom of Heaven, who do the Will of God. That is, that do believe in the Lord Jesus Christ, and bring forth the obedience of faith.

But happily there may be this question moved, if it be thus, Who then can be saved? when Christ had said that it was hard, (and it is no less hard to this day) for a rich man to enter into the Kingdom of God, They have so much bag and baggage, as the camel hath his buneh on his back; they said, Who then can be saved? the Answer was given, and is now, That which is impossible with men, is possible, yea, very feasible with God. But to this let me more distinctly lay down these few Positions.

1. That all satisfying and all meriting work is done; 'tis all already done to our hands by the Lord Jesus Christ, who offered up himself once for all, and needeth not again to be offered up. In burnt-offering and sacrifices for sin, which are offered by the Law, thou hadst no pleasure, no content nor satisfaction; therefore thou wouldest not have them any longer, saith Christ to the Father; but a body hast thou prepared me; then said I, Lo, I come to do thy Will; by which Will, viz. done and accomplishit by him, we are sanctified, by the offering of the body of Jesus Christ once for all, Heb. 10. Now its great consolation to us, we are not to make a purchase by our doing the Will of God, we are not to obey, as paying a price for our inheritance, that's done already, and by faith we do but receive, and by obedience walk worthy of (or answerable to) the Kingdom and glory, whereunto we are called by our Lord Jesus Christ in the Gospel.

2. Doing the Will of God here, if you take it for works only, is not that whereby we are justified, but that which doth justify that we are justified, and by which our faith is made perfect, as the Apostle saith concerning Abraham, James 2.22. 'It is not that which doth give us our title to Heaven, but doth prove, that we have a title given us.

3. As to such things as we would do, but cannot, God will accept the will for the deed, provided, we be as willing to do as to will the deed. Thus Abraham is said to have offered up his Son, because he was willing to do it. And this is the consolation the Apostle had, when to will was present with him, but to do he had no power; that with his mind he did serve the Law or the Will of God, Rom. 7. The Saints cannot do the things that they would, because the flesh lusteth against the Spirit, Gal. 5.17. and in such a case Christ doth excuse his disciples with this, The spirit indeed, (mark that, the spirit indeed) is willing, but the flesh is weak, Matth. 26.41. and upon this account 'tis, that Christ tells his Father, John 17.6. that his disciples had kept his Word, though they failed very often, because their heart was to it.

4. By doing the Will of God, here is not to be understood such an exactness as will not dispense with any failings, that if a man fall short in anything he should perish and be undone, according to that of the Law, cursed be he that confirmeth not all the words of this Law to do them, Deut. 27.26. Or as the Apostle quotes it, Gal. 3.10. Cursed be everyone that continueth not in all things, which are written in the book of the Law to do them. For from this rigor and curse we are free by Christ Jesus, he being made a curse for us, Gal. 3.13. but that which is required of us hereby, is a continual care of doing, and making it our business to do the Will of God; as I make appear thus; Mat. 7.13. saith Christ, Enter in at the strait gate; I, its soon said, enter in; but what is the meaning? why, Luke (as I said before) expounds it thus, Strive to enter in at the strait gate, so that Striving is put for entering, because such shall enter; and the Apostle Peter with respect to this Kingdom, expresseth the duty by giving all diligence, 2 Pet. 1.11. Wherefore the rather, Brethren, give diligence to make your calling and election sure: for if ye do these things ye shall never fall, but an entrance shall be ministered to you abundantly, into the everlasting Kingdom of our Lord and Savior Jesus Christ.

5. I add this, that to such God hath promised assistance, so that though the work be too hard for us, yet through Christ strengthening us, we may be able to do all these things; and therefore, Phil. 2.12, 13. when the Apostle had said, Work out your salvation with fear and trembling, He presently adds by way of encouragement, God worketh in you both to will and to do. God will not be wanting to us, if we be not wanting to ourselves, God will bless the diligent hand. And this shall suffice for the doctrinal part.

I come now to the Application; and here there are three words or heads that I have to speak to; and by the way having spoken of three words, let me take off an unjust blame often laid on Ministers, for saying they have but a word, or a word or two more; one word in Scripture-phrase is put for one head. The ten Commandments are called but ten words. God spake these ten words, saying, &c. they are more then ten words, but no more in this sense, they are ten heads of things; therefore let none show their folly hereafter in laughing at the Ministers saying, but a word more, though he speak many.

These then are the three words or heads, which I have to speak unto,

• 1. Information.
• 2. Examination.
• 3. Exhortation.

The first is Information, and that of these several truths. The first Corollary, Inference or Deduction, (call it what you will) from hence is this, That very few will go to Heaven. This very Doctrine which I have handled, was preached by Christ upon this Query; there was that said unto him Luke 13.23. Are there few that shall be saved? and he said by way of answer, Strive to enter; for many shall seek, and shall not be able: and it is not everyone that saith, Lord, Lord, that shall enter Heaven, but he that doth the Will of my Father; whence I infer (what Christ grants) that there are but few, a very few. that will go to Heaven. I beseech you, beloved, look about you, and lay it to heart; it is no such common thing to be saved as the world thinks for. Read but a few Scriptures and judge you whether many or few will be saved, I mean in comparison of them that will be damned; in 1 Cor. 6.9, 10. saith he Know ye not, that the unrighteous shall not inherit the Kingdom of God? the unrighteous, that's a large word, who are they? why, Be not deceived, neither fornicators, and are none of you such? nor idolaters, nor adulterers, and are none of you such? nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, and are none of you such? no, nor drunkards, saith he, and are none of you such? nor revilers, nor extortioners, and are none of you such? be not deceived, none of these no, not a man of these, thus living and thus dying shall inherit the Kingdom of God: sad! Lord, what will become of this sinful world! If we should go throughout this City, and separate the forenamed sinners; alas! how few would remain to be saved! See another place, Gal. 5.19, &c. Now the works of the flesh are manifest, which are adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like; Doth not the whole world almost i • in some or other of these? is not this the fruit it brings forth? Well, what will become of them? The Apostle tells us, v. 21. Of the which I tell you, as I have told you in time past, that they which do such things shall not, no, they shall not, enter into the Kingdom of God. Beloved, what do we think will become of us? are these things to us but as a tale that is told? how dare we say that we believe these Scriptures and yet walk in these sins? If men did believe that sin were a soul-damning thing, would men be so prodigal to sin away their souls to hell? Do men love themselves no better then to damn themselves? be not deceived, the Scripture is true, and will be found true in the day of judgment, and what will poor sinners do in that day? See yet again, Eph. 5.5. For this ye know, that no whoremonger, nor unclean person, nor covetous (what, mark I beseech you, what bouts the Scripture hath at the covetous man, he is always reckoned up among the worst of sinners, even such as shall have no inheritance in the Kingdom of Christ or of God; Let no man then deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience or unbelief. But now to leave the rabble and common sort of sinners in the world, and look a little into the more refined sort of men, the professing world, and how little is that? and among Professors separate them that have but a form of Godliness, and deny the power of it, holding the truth of God in unrighteousness, and them that do in words confess him, and in works deny him; separate the formalists and the hypocrites, and then judge, if there be not few that shall be saved. Methinks, beloved, it might make our hearts to ache within us, and 'tis strange that our countenances are not changed, that our faces do not gather paleness, that our thoughts are not troubled, (like Belshazzar's ) so that the joints of our loins were loosed, and our knees smote one against another, when we hear how few are like to go to Heaven; None but they that do the Will of God. And Lord, good Lord; how few are they? But

2. If it be so, then certainly 'tis men's great concernment to do the Will of God, to believe and live the Gospeltruthes: unless men think it an indifferent thing, whether they go to Heaven or hell, whether their souls be saved or damned. Let us up and be doing, lest we be undone. And if we have hitherto but complemented with God, and said, I go Sir, but have not gone, Let us undo what evil we have done, and do what duty we have neglected, by repenting of both; for he that repents that he had not done, is said to do his Fathers Will, Matth. 21.31. that is, when the repentance is such, as is not only for, but from dead works, and brings forth fruit, viz. amendment of life, serving God out of choice, and doing his Will with pleasure: If God's Will be not done, we shall be undone. Christ tells us plainly, that unless our righteousness, (our practical righteousness) exceed the righteousness of the Scribes and Pharisees, we shall in no case, (mark that) in no case enter into the Kingdom of Heaven, Matth. 5.20. And yet these men had beautiful out-sides, they did outwardly appear righteous unto men, yea, so righteous, that it was an ordinary saying among the Jews, that if but two men went to Heaven, the one would be a Scribe, the other a Pharisee. Paul was a Pharisee, and touching the Law blameless, yet would not be found in that righteousness for all the world, 'twas but dung to him; his whole soul went after this, to be found in Christ Jesus, and to have that righteousness which is through the faith of Christ, the righteousness which is of God by faith, Phil. 3. And mark, what influence this had upon his practice; such, as that he could propose it to all men for an example; for, saith he, Our conversation is in Heaven, v. 20. He lived in this world as a man of another world: and therefore when he was ready to be offered, and the time of his departure was at hand, he could triumph in this, that he had fought a good fight, finished his course, kept the faith; And (saith he) henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge will give me at that day. Oh the joy, and peace, and hope that ariseth hence! Of what concernment is it then to men's present and future peace and happiness to do the Will of God? But I may not enlarge too much; I will proceed to

A third Inference, which is this, that if it be so, that they and none but they, &c. Then certainly 'tis another guess matter and business to be a Christian, then men do usually think of. 'It is not he that talks of God, but he that walks with God, that is the Christian. Alas, my Beloved, 'tis an easy a thing to take up a name, and make a Profession, to be of this or that opinion, to unite • nes self to this or that, or th' other way of worship and discipline, to be of this or that form, (as ye call it) this is easy; but where is the Christian all this while? Our blessed Savior tells us plainly, that it will cost a man something more then all this to be a Christian, 'tis not enough to say, Lord, Lord; the whole frame and constitution of man must be altered; there's self to be denied, world to be crucified, flesh to be mortified, sin to be subdued, the Will of God to be obeyed, And is all this a small matter? Religion is no idle speculation, nor a bare Profession, a form of Godliness, a round of duties, but the life of Religion lies in living it, in bringing the whole (inward and outward) man to the obedience of God; Godliness is God-likeness. And certainly there cannot be a greater derogation to God and the Gospel, nothing can more reflect upon God, then for men to take his Name in vain, as they do when they take his Name into their mouth, and depart not from iniquity. The Christian is a new creature, the putting off the old man which is corrupt, according to deceitful lusts, the being renewed in the spirit of a man's mind, and putting on the new man, which according to God is created in righteousness and true holiness. External Reformation, without internal Renovation, will never partake of salvation.

4. If this be so, what need then do we stand in of Jesus Christ, 1. That we may do. 2. After we have done, (as we can) the Will of God.

1. What need do we stand in of Jesus Christ, that we may do the Will of God? For without him we can do nothing, as he himself tells us, John 15.5. To be a sinner, and to be without strength are phrases of one and the same signification, as appears by comparing Rom. 5. v. 6. with v. 8. The same Apostle that told us he could by Christ strengthening him do all things, Phil. 4. • 3. tells us also in 2 Cor. 3.5. Not that we are sufficient of ourselves, (and he doubles it) as of ourselves to think (much less to do) anything, but our sufficiency is of God. Oh what need is there then of Christ Jesus, to enlighten and enliven, to quicken and strengthen us, that we be able to do his Will! When the Apostle had prayed, Col. 1.10. that they might walk worthy of God to all well-pleasing, he prays, v. 11. in relation thereunto, that they might be strengthened with all might according to his glorious power, viz. that whereby he is able to subdue all things unto himself, and that whereby he raised Christ from the dead; as the prayer is, Heb. 13.20, 21. Now the God of Peace, that brought again from the dead the Lord Jesus, make you perfect in every good work to do his Will, working in you that which is well-pleasing in his sight. 'It is a good rule that of Luther, We must always observe God commanding us, with an eye to Christ; Serva mandata, scil. in Christo, Keep the Commands or do my Will, viz. in Christ, or by Christ, for without him we can do nothing.

2. We do not only need Christ that we may do, but we need Christ also when we have done the Will of God; We have need not only of patience, but of Christ, that after we have done the Will of God, we may inherit the Promise; for, my beloved, we are but unprofitable servants, when we have done our duty, because we have done but our duty; but alas, how much more then are we unprofitable? seeing we have not done our duty! and if we sin, what think you? have we not need of an Advocate with the Father, and such an one as, yea, the very Jesus Christ the righteous? who is the propitiation for our sins. I think and am confident, (let men talk at what rate they please) that when the best in the world come to die, they will say with the great Cardinal, Tutius est, 'It is safer to ground our hopes upon what Christ hath done and suffered, then upon what we have done; for alas, our all is too little, our best is too bad, our most perfect obedience is too imperfect to rely upon! yea, I add, that 'tis the Will of God we should do so, as is evident from 1 John 2.1, 2. Yet

5. I infer this, without derogation from, or contradiction to the former, that Christ's doing the Will of God doth not exclude our (or exempt us from) doing the Will of God. Though he have done the Will of God, yet we also are to do the Will of God, though not to the same ends. Far be it from me to undervalue what Christ hath done and suffered; I must live by it, if I live forever, but yet (beloved) I say this, God forbid, far be it from us, let it not, it must not by any means be, that any of us should think, that the obedience of Christ doth free us from obedience; nay, it strongly engageth us thereunto. I come to do thy Will, saith he, and by that Will we are sanctified, of which he speaks, John 17.19. after this manner. For their sakes I sanctify myself, that they also may be truly sanctified, 〈 in non-Latin alphabet 〉 being as much as 〈 in non-Latin alphabet 〉 , sanctified in truth, or as we read it by the truth.

Shall we then live in sin, because Christ hath died for sin? because Christ hath fulfilled the righteousness of the Law, and delivered us from, by putting an end to righteousness by the works of the Law, shall we neglect to do righteous works? did Christ do his Fathers Will, that we might do our own? that we might live as we list? God forbid; be not deceived, notwithstanding what Christ hath done, we may go to hell if we be found Workers of iniquity. Are not we his Workmanship created (that is, new created) unto good works? Is not he that is of God made to us righteousness, made sanctification and redemption from all iniquity? Can we think that he will take our sins from us, and not take us from our sins? Beloved, let me tell you, Christ died as much to sanctify as he did to save you, yea, to sanctify that he might save you. Christ doth not only deliver his people from eternal condemnation, but he delivers them also from a sinful conversation, and to this end that he may deliver them from eternal condemnation. This is the blessing with which he is sent to bless you, to turn you away from your iniquity. The same grace that hath appeared bringing salvation, doth also teach us, Titus 2. to deny ungodliness and worldly lusts, and live godlily, righteously and soberly in this present world; and where graces teaching is not learned, graces salvation will not be bestowed. Why not? why, because he gave himself for us, that he might redeem us from all iniquity. and purify to himself a peculiar people, zealous of good works. These things hath the Apostle in the Name of our Lord and Savior charged me, as I will answer it at his appearing to speak, exhort and rebuke with all authority; and if any man despise it, at his peril be it; He will one day find that it did concern him. Let me then tell you again, that he is become the Author of eternal salvation to them, and only to them that obey him, Hebr. 5.9. Though he be the Savior of all, yet the special salvation is to them that believe, 1 Tim. 4.10. And these things (saith he) command and teach. In a word, to make short of it. Though Christ's satisfaction, not our sanctification, be the ground of our justification, yet where ever he is justification, he is sanctification also, or else there could be no salvation, for as I told you before, I tell you still, Without holiness no man shall see God. I beseech you to consider it.

6. A sixth Information is this, (which I should have put in before,) if God's Will must, then our will must not be done, the doing of God's Will implies the denying of our own; Christ came to do not his own Will, but his Fathers, i. e. not only his own; but we must not at all do ours, but all as God's. Man should not lean to his own understanding, but in all his ways acknowledge him; in the things of this life we may not confer with flesh and blood, not with our own Wills; nor do anything because 'tis our, but because 'tis the Will of God. Whatever you do, saith the Apostle, 1 Cor. 10.31. from the highest duty of grace to the lowest of nature, whether you hear, pray, buy, sell, eat or drink, do all, not only one or two things, or one or two kinds of things, but all to the glory of God, that is, to please God, which is, when his Will is done. Go to now then, ye that say, as James 4.13, &c. To day, or to motrow we will go into such a City, whereas ye should say, for ye ought to say, If the Lord will, we shall live and do this or that. Woe to them that say, as Psal. 12. With our tongue we will prevail, our lips are our own, who is Lord over us? Alas, poor souls! you are not your own, your souls are not yours, your bodies are not yours, they are bought with a price, and therefore 'tis not self-will, but God's Will that you and they are to obey, 1 Cor. 6.19, 20. Man must not make his own will, but God's Will his Counselor and his Rule. Do nothing but by leave and approbation; when therefore they stand in competition, we should tell temptations and corruptions, 'It is God's will that I should not do mine own Will. The great strife between God and man is about the Will, and men are enemies to God because they cannot have their wills; but alas! we see, that if our will be done, God's will not, and then woe unto us, for we reward evil to our own souls.

7. If it be so, that they and none but they which do the Will of God shall inher it the Kingdom of Heaven; How sad then will it be then with them that die in their sin, that go out of the world, as having done nothing in it but wrought iniquity? Oh the doleful, dismal condition of sinners at the last day! when they shall hear their doom, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his Angels. Oh that the hearing of it now, may prevent the hearing of it hereafter! Will it not be sad to be turned into hell with loads of wrath and vengeance on your backs? for what have you, you workers of iniquity, treasured up, but wrath against the day of wrath? you shall have your portion with hypocrites, and be torn in pieces, and none to deliver, have your dwelling with everlasting burnings, where there will be nothing but weeping, and wailing and gnashing of teeth. Consider this, ye workers of iniquity, and kiss the Son, lest his wrath be kindled, and ye perish everlastingly. Oh that sinners would but lend their ear, and listen at the hole, the mouth of the bottomless pit. there they might hear Dives crying out, I am tormented in this flame, and have not so much as one little drop of water to cool my tongue, there they may hear poor damned souls, cursing themselves for their madness, that for the pleasures of sin, (which are but for a moment) they should lose the pleasures of Heaven, and be under the torments of hell, which are for evermore. Alas! 'tis not for expressions to express the unspeakable, the inconceivable miseries, which the fearful and unbelieving, which the workers of iniquity will be in, when they shall be cast into, and have their part in the lake, which burneth with fire and brimstone, where they shall be tormented day and night forever and ever. This is the second death, Rev. 20.10. with 21.8. Oh that men would hear and fear, and do no more so wickedly!

8. And lastly, if it be so, how happy shall they be, who when their Lord cometh, shall be found doing the Will of God. Well doing will meet with a Well-done good and faithful servant, enter thou into the joy of thy Lord. Saints are called to God's Kingdom and Glory here, and called upon to walk worthy of, answerable to, or becoming that Kingdom; and when they have thus walked with God, they shall be called into the Kingdom and glory; they shall hear the joyful sound, saying, Come ye blessed of my Father, inherit the Kingdom prepared for you, they shall then sit down with Abraham, Isaac and Jacob, at the wedding dinner, which is yet to be kept in Heaven, when all the Saints come together. Oh, what a glorious and blessed time will that be, when they that are now laughit at, and scorned for being so precise, for doing the Will of God, shall then be crowned with everlasting glory? Then shall ye return and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not; now indeed too too many say in works and in their hearts, if not in words, 'It is in vain to serve God, what profit is there that we keep his Ordinances? the proud are happy, &c. But behold, the day cometh that shall burn like an Oven, and all the proud, and all that do wickedly shall be as stubble; but a book of remembrance is written before him for them that fear the Lord, and think on his Name, and to them shall the Sun of righteousness arise with healing in his wings, and they shall be mine in that day, when I make up my Jewels, saith the Lord. Yea, the beloved of their souls, and he that loves their souls will speak and say, Rise up, my love, my fair one, and come away, for lo, the Winter is past, and the rain is over and gone, the flowers appear on the earth, the time of singing is come, and the voice of the turtle is heard in our land, the fig-tree putteth forth her green figs, and the vines with the tender grapes give a good smell, Arise, my love, my fair one, and come away. Oh, my Dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, and hear thy voice; for sweet is thy voice, and thy countenance comely. Though ye have lain among the pots, yet shall ye be as the wings of a Dove covered with silver, and her feathers with yellow gold. This, and much more then this shall be their glory. Indeed, eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive the things which God hath laid up for them that do love him.

The second word or head is for examination and self-trial, (and I could wish that this sort of catechizing were more in use;) hereby we may know whose we are, and what will become of us to all eternity, whose we are while we live, and whose we shall be, and whither we shall go when we die. This methinks should take up men's thoughts, and possess their reins day and night till they were in some measure assured thereof; And oh, that men would often ask their souls, whose work, whose Will they do? for hereby they may conclude what will be their eternal state. Look as men sow in the seed-time of their lives, they shall reap in the harvest of eternity. Can men expect to gather grapes of thorns, or figs of thistles? Oh no; Gal. 6.7, 8. Be not deceived, mistake not yourselves. God is not mocked, for whatsoever a man soweth, that he shall reap; he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting, And saith the Apostle, Rom. 6.16. Know ye not? that's strange! Know assuredly, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness, that is, unto life. He that is now thy Lord and Master, he that is now thy Sovereign and King, will then pay thy wages. 'It is a short question, Whose Will do you do? if the will of men, verily you have your reward; if the will of sin, you shall have sins wages, which is (you may hear it, but how will you bear?) eternal death. Surely, men that like sins work, will never like sins wages. But if thou do the Will of God, thy wages shall be (his gift) eternal life. Well then, try (for God's sake and your souls sake) try yourselves, for you may know whose you are and shall be.

The third word or head is for exhortation, let everyone then that names and calls upon the Name of the Lord, as he loves his soul, depart from iniquity; alas, if you will not depart from iniquity for God's sake, you must, there's no remedy, you must depart from God for iniquities sake; and shall iniquity be dearer to you then God and your souls? Why call you me Lord, Lord? Lets either lay aside the Name of the Lord, or our iniquity; for what hast thou to do, thou bold, impudent, daring sinner, to take God's Name into thy mouth, and hatest to be reformed? doest thou think that he will hold thee guiltless that takest his Name in vain? Oh no, he will require his Name and glory at thy hands. Because God keepeth silence, doest thou think he gives consent? thinkest thou that he is such an one as thyself? No, no, he will reprove thee, and set thy sins in order before thy face, and ask thee, how thou durst say, Lord, Lord, by way of Profession, Prayer • nd Appeal, and yet wouldest not depart from iniquity? what wilt thou answer when he riseth up? thou wilt then stand speechless, as being self-condemned.

Oh, let me then beseech you to do the Will of God; be not hearers of the Word, but doers also, lest you deceive yourselves. What is it to make a good Profession, and not to make good the Profession? what is it to be a Christian as far as, if it be no further then, a few good words will go? what is it to speak Christ fair, to say Hail Master, and kiss him, if thou kick with the heel against him? Trust not in lying words, which cannot profit you; will ye steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods, your belly and your covetousness? and come and stand before me in this house, and say, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these? Is this house which is called by my Name, become a den of robbers in your eyes? Behold, saith God, even I have seen it, and will require it. Good words will never engage God to be a Patron to bad works. Think ye to lean upon the Lord, and say, Is not the Lord among us? behold, thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest his Will; Behold all this, what will it come to? if thou through breaking the Law dishonorest God, and causest his Name to be blasphemed? what wilt thou do in that day, when God shall judge thee according to this Gospel?

My beloved, let me beg you for your precious and immortal souls sake, not to dally with God, not to trifle away these few moments of yours, on which eternity depends, but up and be doing the Will of God, that it may go well with you forever. 'It is said of some, 2 Kings 17.33. That they feared the Lord, but served their own gods; but, saith the text, v. 34. They feared not God, for they do not after the Commandments which God commanded Jacob. Alas, my beloved, how often must I say it, 'tis not a form of Godliness, 'tis not saying, Lord, Lord; 'tis not quaint civility, nor specious morality, much less painted hypocrisy that will bear you out; opinions will not pass for Religion in the day of judgment: nay, do not think, (as I may say) to make Christ a pack-horse, to lay thy sins on his shoulders, and thou in the mean time to keep them in thy bosom, to say he hath done the Will of God, and thou carest not to do his Will? Alas! the loss will be your own, God will lose nothing; as he that is wise, is wise for himself, so he that sinneth wrongeth his own soul. Be exhorted then, and suffer the word of exhortation, which speaketh on this wise, Do the Will of God, surrender, resign yourselves to him, as ever you expect to enter into the Kingdom of Heaven.

There are these two provoking Arguments from the text. 1 It is for no less then a Kingdom, yea, for no less then the Kingdom of Heaven, and is that worth nothing? The Gospel is called the Gospel of the Kingdom, Matth. 4.23. And the Word of the Kingdom, Matth. 13.19. For by it we are called to his Kingdom and glory. Shall not a Kingdom? shall not of all Kingdoms this Kingdom be glorious in our eyes, which is the Kingdom of glory? The devil offered Christ (as his greatest argument of hope to prevail by,) the Kingdoms of this world and their glory; but what's that to this? what's time to eternity? what's earth to Heaven? what are visibles to invisibles? what the things of sense to things of saith? what this glory to that which is to be revealed?

We all naturally love greatness and glory, and can there be greater glory, or more glorious greatness then this? to be Kings to God here, Kings with God hereafter, and to reign with him more then a thousand years? You see what a do there is in the world (and I wish there be no evil done in the world) for Crowns, Scepters and Kingdoms; do all the Kingdoms of the earth suffer violence, and do the violent take them by force, and shall not the Kingdom of Heaven suffer, (seeing 'tis willing to suffer) violence? Oh that the violent would take it by force! The nature of this Kingdom is to keep thee from evil, the Kingdoms of the earth are not, (I fear they are not) had without much evil. Well, will you consider this to engage you to do the Will of God? 'It is for a Kingdom.

2. Consider this argument too; if you neglect today, it may be too late tomorrow. Now or never, now or never; for what is your life? but as a vapor that passeth away. Do not you die daily? Know ye not that this night you may sleep the sleep of death: And truly, my beloved, if you hear not God in this, God will not hear you in that day. Many shall say in that day, Lord, Lord, but 'tis too late. See how Luke enlargeth this, ch. 13.24, &c. Strive, do your utmost to enter in at the strait gate, for many will (lasily with wouldings and wishings) seek to enter, but shall not be able; which he enforceth by the argument now in hand, When once the Master of the house is risen up, and hath shut to the door, and ye standing without begin to knock, saying, Lord, Lord, open to us; but he shall answer and say unto you, I know you not whence you are. 'It is too late, saith he, there was a door of hope open, but now it is shut; then you would not, now you shall not enter in. Though you cry and shout, he will shut out your cries; yea, though you cry, Lord, Lord, your answer will be, I know you not.

And if you begin to plead, and say, How, Lord, not know us? that's strange! not know us! why, who are you that I should know you? as he saith in Matthew, I never knew you. No, Lord? we have eaten and drunk in thy presence, we have heard thee preach in our streets, we were the greatest frequenters of Sermons in all the town or country; and doest thou not know us? No, I profess (saith Christ) I know you not. Well, in Matthew they have something more to say for themselves; we have prophesied in thy Name, yea, we have fought thy battles, and cast out devils, and in thy Name have done many wonderful works; Is not this enough to be known by? surely thou canst not but have taken notice, how forward we were in and for thy cause. But alas, the answer is, I never knew you; Depart, depart, I know you not.

Oh beloved we think that now (it may be) we are known, eminently known; but if we be found workers of iniquity, 'twill be in vain to say, when we knock, and God fayes, Who is there? why, here are they that have sat at the upper end of the world, here are famous Citizens, Common-Council men, yea, it may be Aldermen of the City of London. Alas, we shall never be known under these notions, upon these terms, 'tis not riches, nor titles of honor, (by which men are known in the world,) that will make a man known of God, when he comes to stand before the bar of his Tribunal. God will invalidate all the pleas that can be made. If you say, Whenever saw we him an hungered, or a thirst, or stranger, or naked, or in prison, or sick, and did not minister to him? He will answer, Depart, ye cursed; for in as much as ye did it not to one of the least of these, ye did it not to me. If you say, Open to us, for we are Virgins, we took our lamps, and went out to meet the Bridegroom, the rest slept as well as we, we trimmed our lamps, and because we could not borrow, we went to buy; Lord, Lord, open to us: No, veri • y, saith he, I know you not.

The day of judgment will be a dreadful day upon this account, that 'twill be dies deceptionis, a day of deceit, not that it will deceive any, but many will find themselves deceived; Oh how will men be frustrated of their expectation! 'twill be to them, as that day was to Esau, wherein Jacob was blessed, he came in merrily from his hunting, and said (without doubting of it) bless me, my father; but 'twas too late, he sought it, yea, carefully sought it, and that with tears, but found no place for repentance; his father would not recall the blessing. If men will not he are when God calls, there is a time coming, when men shall call, and God will not hear. How doth Christ mourn over Jerusalem, who so long neglected her peace, that at last it was hid from her eyes? Its too late, its too late, Jerusalem. Oh therefore, in this day, in this your day, in this the day of your visitation; today, while 'tis called today, before the night of death come, and that may be this night, I say, in this day hear his voice, or else in that day he will not hear your voice, though you cry, Lord, Lord, open unto us.

For a conclusion, there are but three things which I would briefly commend to you in relation to this great work. If they and none but they shall enter into heaven, who do the Will of God on earth, let me entreat you to study

• 1. The What
• 2. The How
• 3. The Why

of God's Will.

1. Study what the Will of God is, for the matters to be believed and done; Do not rest contented in general terms, but study (from the Scriptures) what the Will of God is in particular. There is notable advice given, and as notable a promise made, Prov. 2. My son, if thou wilt receive my words, and hide my Commandments with thee, so that thou incline thine care unto wisdom, and apply thine heart to understanding, yea, if thou criest after knowledge, and liftest up thy voice for understanding, if thou seekest her as silver, and searchest for her as for hid treasures; what then? why then shalt thou understand the fear of the Lord, and find the knowledge of God; and that not only in the general, but as v. 9. then shalt thou understand righteousness, and judgment, and equity, yea every good path.

Can there be a business of greater concernment to us then the saving of our souls? can we take too much pains for that end? is it not a shame that men should be more industrious to be wise for this world, then to be wise for heaven? Surely God requires diligence and delight in this work. Every verse hath a double charge, v. 1. receive and hide, v. 2. incline thine ear, and apply thine heart, v. 3. cry and lift up the voice, v. 4. seek her, and search for her, and that as for silver and gold. Ah, how do we look after silver and gold! certainly if we did but look after the Will of God, as we do after silver and gold, how rich should we be in knowledge? what treasures of wisdom would our souls be possessed of? We need not doubt it, for our Savior hath said it, John 7.17. If any man will do his Will, he shall know the doctrine, whether it be of God: wherefore be not unwise, Eph. 5.17. but understanding what the Will of the Lord is.

2. Study the How of the Will of God, not only what is to be done, but how it is to be done; 'tis not enough that we do what is good, but the good we do must be well done; his Will according to his Will. The Apostle in relation to walking worthy of God to all well-pleasing, Col. 1.9, 10. prays, that they might be filled with the knowledge of his Will, and that in all wisdom and spiritual understanding, that they might know not only what to do, but how and when to do it. The Hebrews have a saying, that Deus magìs delectatur adverbiis quàm nominibus; God is more delighted in adverbs then in nounes. 'It is not so much the thing done, as the manner of doing it, its several requisite qualifications that God minds. Not how much, but how well. 'It is not barely a good act, that God requires of us, but that this act be well done, lest our good be turned into evil, and our holy things into iniquity.

Thirdly and lastly, let me beseech you to study the Why of the Will of God, the end of all our actions. Why should we do the Will of God? to please him, not barely to pleasure ourselves, but to please him; we should not so seek our own good and salvation in seeking God, as to serve him, merely that we may serve ourselves of him; but the great thing in our eye should be that which was in Christ's, not only to do the things that please him, or only to do them so that they may be pleasing, but to do them to please him. This saith Paul, 2 Cor. 5.9. is our ambition, (so we may read it,) that whether absent or present, i. e. whether we live or die, we may be (we read it accepted of him, I would rather read it actively) acceptable to him, which is as Paul elsewhere expresseth it, Rom. 14.8. Whether we live we live to him, or whether we die we die to him; whether it be life or death, all I aim at is that he may be magnified or glorified.

I shall conclude all with what Christ concludes this very discourse, v. 24. Therefore, whosoever heareth these sayings of mine and doth them, I will liken him to a wise man, who built his house upon a rock; the rain descended, the floods came, the winds blew, and they (they all) beat upon that house, fell upon it with all their force and violence, but it fell not, for it was founded upon a rock, even that against which the gates of hell shall not prevail; But everyone that heareth these sayings of mine, and doth them not, shall be likened unto a foolish man, who built his house upon the sand; the rain descended, the floods came, the winds blew, and (we read it as before,) beat upon that house, but the word is not the same, nor of the like force in signification with the (former) it stumbled on that house, or only kickit at that house, and down it fell without much ado, but great was the fall thereof. I wish you better.

And that is, that now you have heard, you may do the Word and Will of God; which that you may do and be blessed, The God of peace that brought again from the dead our Lord Jesus Christ, the great Shepherd of the sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his Will, working in you that vhich is well-pleasing in his sight, through Jesus Christ, to whom be glory forever and ever, Amen, Heb. 13.20, 21.

These BOOKS are printed by J. Rothwell, at the Fountain and Bear in Cheap-side.

Mr. Venuing hath these other Peeces extant.
• Orthodox Paradoxes. 8 ^o .
• New Command renewed. 8 ^o .
• Mysteries and Revelations. 8 ^o .
• Milk and Honey in Divine Sentences. 8 ^o .
• Second Part of Sentences. 8 ^o .
• The Warning to Back-sliders in a Sermon. 8 ^o .
• Mr. Bohemus. 100. Script. opened and applied.
• Mr. Carter of Baptism. 4 ^o .
• Mr. Howe and Dr. Kendall against Mr. Goodwin's, Pagans Debt and Dowry. 4 ^o .
• Dr. Tuckney None but Christ, with an enquiry what hopes to be had of Heathens, Jews and Idiots. 12 ^o .
• The Saints Security drawn from these two Questions,
  • 1. Whether a man hath rightly received Christ?
  • 2. How a man may be safe in a case of danger?
• By that excellent Text-man, Mr. Jeremy Dyke, Minister of Epping.