The Whole Works of the Rev. John Howe, M.A. with a Memoir of the Author. Vol. VIII. [ThML]
<generalInfo> <description>The Principles of the Oracles of God, Part II.—Concluded; Sermons—(1) The Gospel Commending Itself to Every Man’s Conscience; (2) The Gospel Hid to Those Who are Lost; (3) On Hope; (4) On Friendship with God; (5) On Regeneration.</description> <pubHistory> </pubHistory> <comments>Page images provided by Web Archive</comments> </generalInfo> <printSourceInfo> <published>London: F. Westley. (1822)</published> </printSourceInfo> <electronicEdInfo> <publisherID>ccel</publisherID> <authorID>howe_john</authorID> <bookID>howe08</bookID> <version></version> <series></series> <DC> <DC.Title>The Whole Works of the Rev. John Howe, M.A. with a Memoir of the Author. Vol. VIII.</DC.Title> <DC.Creator sub="Author" scheme="short-form">John Howe</DC.Creator> <DC.Creator sub="Author" scheme="file-as">Howe, John (1630-1705)</DC.Creator> <DC.Publisher>Grand Rapids, MI: Christian Classics Ethereal Library</DC.Publisher> <DC.Subject scheme="LCCN"></DC.Subject> <DC.Subject scheme="ccel">All</DC.Subject> <DC.Date sub="Created">2009-04-17</DC.Date> <DC.Type>Text.Monograph</DC.Type> <DC.Format scheme="IMT">text/html</DC.Format> <DC.Identifier scheme="URL">/ccel/howe_john/howe08.html</DC.Identifier> <DC.Source></DC.Source> <DC.Source scheme="URL"></DC.Source> <DC.Language>en</DC.Language> <DC.Rights></DC.Rights> </DC> </electronicEdInfo>
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PART II. CONCLUDED. 6. THE GENERAL AND SPECIAL GRACE OF GOD, IN ORDER TO THE RECOVERY OF APOSTATE SOULS, IN THREE LECTURES. SERMONS: THE GOSPEL COMMENDING ITSELF TO EVERY MAN’S CONSCIENCE. (SEVEN SERMONS.) |
THE GOSPEL HID TO THOSE WHO ARE LOST. (SIX SERMONS.) ON HOPE. (FOURTEEN SERMONS.) ON FRIENDSHIP WITH GOD. (TEN SERMONS.) ON REGENERATION. (THIRTEEN SERMONS.) |
B. Bensley, Bolt Court, Fleet Street.
iiiThe Principles of the Oracles of God, in Two Parts, Never Before Published. Part II.—Concluded.
Part II. Concluded.
VI. THE GENERAL AND SPECIAL GRACE OF GOD, IN
ORDER TO THE RECOVERY OF APOSTATE SOULS,
IN THREE LECTURES, ON
Lecture XLIII. Preached, December 29, 1694.
Good will towards men.
[The whole verse runs thus,—Glory to God in the highest, on earth peace, and good will towards men.]
YOU know we have been largely, and very lately, discoursing to you of the apostacy, the fall of the first man, and the fallen state of men, with the continual descent of a corrupt nature through all the generations of men hereupon. It now follows, of course, (and according to the natural order of things as they lie,) to speak of man’s recovery. And in order thereunto, in the first place, of God’s kind propension towards men; which is to be considered as that which leads on the whole of any design or endeavour to that purpose; His good-will, the original, the source, the fountain, the well-head, of the glorious design which he hath set on foot for the recovery of such a lost and lapsed creature. This is more especially held forth to us in the close of this verse now read; and not more distinctly and fully any where else in Scripture. But it is in conjunction (as we shall come more particularly to take notice of by and by) with other things which we shall not overlook, though that which I design to fasten upon, is this particular only—“Good will towards men.”
And if, with reference to what we have heard, we do but 2consider the summary import of these words, “Glory to God in the highest, on earth peace, and good will towards men,” it might fill us with amazement and wonder. And sure it would do so, if these things were now altogether new to us, or did now come at this time to our notice and hearing. Upon what hath been so largely discoursed concerning the fall, and the degenerate state of fallen creatures; how sin and death have spread themselves through this world; how an impure and poisoned nature was continually descending, and transmitting from age to age, a nature envenomed with enmity against the Best of beings, the Sovereign rightful Lord of all: and that by this continual descent and transmitting of such a nature, (which as you have heard it did not seem meet to the divine wisdom to hinder by preternatural means,) here was, hereupon, a continual war maintained, and kept upon earth against heaven; and this, war carried on in an open hostility from age to age. Upon the discovery (I say) of all this the true representation (however defective and short of the full) of the state of the case between God and man; if we did not live under the gospel, or had no notice, no intimation or hint, of any such thing before, as now comes to be laid in open view before our eyes, we should be the most transported creatures that ever God made: the children of men would generally be so. And certainly, upon the supposition already made, two things we would have expected. And two things we would little ever have expected or thought of. We would,
1. Sure, have expected mat there should have been an efficacious revelation of wrath from heaven. There hath been a verbal one, and a real one in degree; we would sure have expected it to have been most efficacious and total. We would wonder that it hath not been long ago; that it hath not turned this world into flames and ashes, many a day since; and in that way put a period to the propagation of a wicked nature, and the continuation of a war and hostility against heaven, and the Lord of heaven and earth. And we would have expected,
2. That, whereas men have been accomplices with the devil, in this apostacy from God, and in the continuation of this rebellion and war against him, from age to age; (accomplices with a sort of creatures of an higher order, a great part of the heavenly host that first made a defection from God, and drew in man with them into the same apostacy;) I say, we would sure have expected that none should have been more ready executioners of the just wrath of God upon 3those disingenuous, apostate, ungrateful generations and race of creatures, than those angels that retained their integrity, that left not their first estate. We would have expected that they should have been the most prepared, expedite instruments of God’s vengeance upon such a generation of creatures as we were, and have been most willing, to have come upon that errand, to vindicate their rightful Sovereign Lord, from all indignities and dishonours that have been done him, by the creatures of their own order first, who had drawn into a confederation with them, a whole race of creatures of an inferior nature and order. One would think that love to God, and a zeal for his honour and interest, should so universally have inspired them, the glorious inhabitants of heaven, that no errand would have been more grateful to them, than to be sent as the quick executioners of the divine revenge upon such a wicked world as this.
And again, upon the forementioned supposition, there are two things that we should as little ever have expected, to wit:
1. That there should ever have been a thought of favour and kindness in heaven, and with the God of heaven, towards such creatures as we. That we would little have looked for, that ever the sound of such a voice should have been heard from heaven towards such an apostate degenerate race of creatures, as “peace on earth, and good-will towards men.” Who would ever have looked for it? That when they were breathing nothing but war, and enmity, and hostility, against heaven, there should be a proclamation from thence, of peace towards men on earth, proceeding from (as it could proceed from nothing else but) good will. And again,
2. We would as little have expected, that the angels of God should be the messengers of such tidings to this world, whose dutiful and loyal breasts we must conceive filled with indignation against apostate creatures, that had left, and put themselves off from so kind, so benign, so gracious, and so rightful a Lord. One would little have thought, that they should have come upon such an errand; that when they would rather have been waiting for a commission to execute the just wrath of God upon this wretched world, they should be sent to proclaim peace, and to signify the divine good-will towards men. Though, indeed, for the same reason for which they would have been executioners of the divine revenge upon this wretched world, they would also be messengers of such glad tidings, to wit, because they were 4obsequious, dutiful, and loyal; and had but one will with him, whose creatures and servants they were. His will, so far as it is notified and made known, is always perfectly complied with in heaven, as we are to desire it should be here on earth. But that was the case here; the angels are sent upon this errand first, to bespeak “glory to God in the highest,” and to speak out, “peace upon earth, and good will towards men.”
And now finding ourselves outdone every way, that what we would most of all have expected, we find not; but what we would never have expected, that we find; That as to the most dismal and dreadful things that we would have looked for, we meet with a grateful disappointment: but as to such things that we would never have looked for, we meet with a most grateful surprise. When we find (I say) the matter to be so, then would our narrow minds begin to fall a wondering at somewhat else; to wit, that since wrath did not break forth upon this world, to put a sudden end and period to it; and that God having so many mighty and powerful agents to employ as instruments therein, prest and ready at his command, they were not yet employed in that work; but, on the contrary, grace breathes from heaven upon this forlorn world, and the angels of God are here made the first ministers (as it were) thereof, to publish it and make it known; we would, then, wonder why was not this much earlier? Why was it not many ages before? Why did not that gracious, kind design break forth sooner, so as to have mollified the world, to have assuaged and conquered down that enmity, and to have prevented the insolencies of wickedness, which, through a succession of many ages, for almost four thousand years together, had prevailed, and been acted on the stage of this rebellious world.
But we see that in all respects, “God’s ways are not as our
ways, nor his thoughts as our thoughts; but as the heavens are high above the
earth, so are his ways above our ways, and his thoughts above our thoughts,”
Isaiah lv, 7. What was, with deepest and most profound wisdom, forelaid with him
in the eternal counsel of his will, it was to have a gradual, and a very
gradual, discovery and revelation to this world; and not to have its fulness of
accomplishment till the fulness of time set for it. Every part of that method,
which he had laid with himself, every juncture in it being, by divine counsel, affixed to so many parts, and
points of time, so as that every thing belonging to that glorious design must
fall into that very season which was fore-determined for it, and then receive
its punctual accomplishment: 5according to that of the Apostle James, that sage saying of
his,
Long it was, therefore, that this world was let sleep on in sin and darkness, unapprehensive generally, that there were any such kind thoughts in heaven towards them. Little was that thought of; and, indeed, for the most part, it was as little desired, as expected, that ever God should have given such relief or redress, to the sad, forlorn state of things in the world. It was, I say, as little desired, as it was expected or hoped; for, as the most deplorable things in this our calamitous state, such as distance from God, ignorance of him, unacquaintance with him, the presence of the sensible, and the debasement of the intellectual nature. These were not men’s more real misery than they were their imagined felicity: things that they were generally very well pleased with; that which was their doom, was their choice. It was in every man’s heart to say unto God, “Depart from us, we desire not the knowledge of thy ways; we had rather live alone apart from God.” If any scattered beam of divine light shone here and there, it shone amidst the darkness which refused to comprehend it; a malignant darkness, that was naturally bent to exclude and shut it out. So that it might be truly said, The wretchedness of this world was become con-natural to it—its very element; and men did enjoy their misery: those viperous lusts, that, as so many serpents, were inwrapping and preying upon the hearts and vitals of men, they were hugged as their only delectable darlings; and all their business, every where, was to 6make provision for these lusts, and to satisfy, to the utmost, what was insatiable, and could not be satisfied. So that there was not less need of divine power, to apply a remedy in such a case, than there was of wisdom to contrive, or kindness to design it.
And thereupon, as men did all this while generally (as it were) enjoy (as we said) their own misery, enjoy it to themselves; so God did all this while enjoy his own love to himself; pleased himself in this design of his, which yet, for the most part, was concealed and hid in God, as was before noted to you; and he might do so, the whole method of that design, in all the parts and junctures of it, being so surely and firmly laid, and one thing so connected with another, that it was altogether undisappointable; he being Master of the design, having it perfectly in his power, and it being impossible any thing should intervene the accomplishment of whatsoever he had determined, and purposed within himself. He enjoyed his own love, this good will of his towards men, as it was a fountain of that designed good, which they should enjoy, and which, through the several successions of some ages of time, they did, in some measure, enjoy. And that also was an ever springing fountain to himself; for nothing can satisfy God but God: an everlasting complacency, therefore, he must be supposed to take in his own benignity, in the goodness of his own will, with all the other perfections thereof.
But now, at length, in the fulness of time, this design of his breaks forth unto men too; not till time was come to its fulness, its parturient fulness, and was to be disburthened of that birth, the greatest and most glorious that ever lay in the womb of time, or was possible so to do. When the Son of God was to appear here upon this stage, and to be brought forth into this world, then it was not fit that so glorious a work as that, the manifestation of the Son of God in human flesh, should come forth without a previous knowledge. When he was come, it was fit it should be known what he was come for: and so Christ and a gospel, they do, in this world, commence both together: that is, now doth the Sun of Righteousness arise and shed his beams upon this world. Our Lord Jesus Christ himself was that Sun; the gospel was the beams of it, the radiations of that Sun.
And this beaming out of the light and grace of the gospel, it was, at first, in a way as extraordinary, as the thing itself was. How extraordinary was the thing, that God should descend, be manifested in human flesh, put on man, take the 7name of “Emanuel, God with us:” a God among men, how extraordinary was that thing? And the way of its discovery, it was suitably, it was correspondently, extraordinary, too: that is, by an embassy of angels, this should be first made known to the world. They were not to be the ordinary ambassadors of those glad tidings among men, but they were ambassadors extraordinary. So you find this matter is represented in this context. First, one angel appears to a company of shepherds, and tells them, (as soon as they were recovered out of their sudden affright,) that he was come to publish to them glad tidings of great joy, that should be to all people—and by and by there is a numberless host, a vast chorus, a choir of angels; a multitude of the heavenly host, who all come together upon the same errand, to publish what we have here contained in the Scripture: “Glory to God in the highest, on earth peace, and good will towards men.”
So that look upon Christ as the Sun of Righteousness; look upon the gospel as the beaming forth, the irradiation of that. Sun; and you may look upon this text as the epitome, or that which hath in it the contracted beams of all that irradiation: for a sum of the gospel it is. Look into the particulars of it, and it is made up especially of these parts.
1. The final issue and effect of this great and glorious undertaking of the Son of God, in descending and coming down into this world, putting on human flesh, and being manifested therein. And that is two-fold—supreme and subordinate.
(1.) Supreme: “Glory to God in the highest.” That is the thing in which this whole dispensation shall finally result; all shall terminate in the highest glory to God above; to God that inhabits those highest and most glorious regions, that is there enthroned: all shall have a final resultancy into his highest glory, who inhabiteth those highest and most glorious regions of the universe. And then,
(2.) There is the subordinate effect, or final issue, out of which that glory is to result unto God: “Peace on earth.” There is a peace-making design yet on foot. It shall not be abortive. It shall have its effect, and take place. God will, upon certain terms, be reconciled unto men. Men shall be brought first or last (many of them, multitudes of them) to comply and fall in with those terms. And so where there was nothing else but war, there shall be peace: 8the Prince of Peace is now arrived into this world, and it shall not be without effect: his kingdom is a kingdom of peace, a peaceful kingdom. That peace is principally, and, in the first place, to be between the offended God, and his offending creatures here below. Other peace will proportionably, and in due time, ensue.
This is the final issue and effect of this undertaking of our Lord: that is, the ultimate effect—“Glory to God in the highest;” and the subordinate effect—“peace on earth.” And that is the first part that we have considerable here of the words made up of these two. And,
2. The principal, the original, the source and fountain,
of that whole undertaking of our Lord, and of this two-fold
effect, which is to result from it: and that is God’s good
will towards men. From this fountain shall spring forth
both peace on earth, and glory to God; the former more
immediately, and the latter ultimately: the former being
subordinate to the latter, as the supreme and last end of
that. And so as to this matter, the same account is here
given of the whole gospel-constitution, as we find given in
that
This you see is the final effect and issue of this mighty undertaking of a Redeemer. The Son of God descending and coming down into the world. Why, what shall be effected hereby? What shall be brought about? Why, “Glory to God in the highest.” That should not fail to be effected. God would, it is true, have been glorified in the destruction of this world altogether: if it had been all laid 9in ruin; if it had been turned into one heap, he would have had his glory. He might have continued that as an ever lasting trophy of his power and justice; of his justice by his power.
But that was not the way chosen; and he will not lose by it, as to all revenue that it is possible can be added to me divine treasure. Nothing can be really added. Glory can be added, to wit, reputation, (as the word signifies,) which, therefore, must be supposed to have its place in the intelligent and apprehensive minds of men. For the word made use of here, comes from a word that signifies esteem, or to judge. There must be some that are capable of judging of what is honourable and glorious: God himself is the Supreme Judge: and, indeed, there is no competent judge besides. As it is altogether impossible that any should be his peer, or capable of making an estimate of what will be fully and adequately answerable to him in point of honour and glory. And as the matter doth relate to him, as he is to be himself the judge of honour, of what is becoming of God, what will be an honour to himself; so it is here considered,
(1.) Objectively, as the glory that could only be the thing designed by himself, to himself; to wit, the complacency that he takes in himself, which must bear some proportion to the excellency of his nature and being. And that cannot lie in the mere opinion that he hath in the minds of his creatures, (be those minds never so right, and never so comprehensive,) but the satisfaction that he receives to himself, in himself. This is an end worthy of God, and suitable unto God. Nothing can be an adequate satisfaction unto him, but what is in himself. Now there is an objective glory in himself—the glory of all his excellencies, of all his perfections: and this is the object in which he satisfies himself, and takes his own complacency there. There are, indeed, beamings forth of that excellency into the minds of creatures, but this cannot be his end; to wit, to be well thought of, or well spoken of, by his creatures: they are inconsiderable unto him. The whole creation is even as the dust of the balance, or the drop of the bucket; lighter than nothing and vanity, in comparison with him.
But there is, I say, to be considered, first, an objective glory, the excellency, the becomingness of the order of things, as they lie in God, which only comes under the notion of creatures, as he is pleased to make the discovery; 10and when he so doth, that shines into their enlightened minds, which was, indeed, before; to wit, the order of things, that harmony, that comely dependance and reference of one thing to another, as it lies in the counsel of God’s wisdom from eternity. Here is that glory which he beholds first in himself, and so he satisfies himself on the rectitude and perfection of all that is in him, and all that immediately proceeds from him, as it doth more immediately proceed. This only can be God’s end. Indeed, the creature’s end must be the display of this glory, when once it doth shine forth and come under their notice; then they are to reflect it from one to another, and to diffuse it among one another; so that there must be very different notions of the divine glory as it is his end, and as it is the creature’s end. And that this matter may be the more distinctly explicated withal, consider two things here: first, the form, and, secondly, the matter, of this saying of the angels in this part of it. “Glory to God in the highest,” which is the principal part of the effect or end of this under taking, the Redeemer’s descent into this world; it was to produce glory to God in the highest, as it should produce, in due time, peace on earth, a reconciliation between God and man. I say, the former of this speech is to be inquired into. What doth it mean, that it should be here said, “Glory to God in the highest?” And then, the matter of it, and what is signified under it, we shall come more distinctly to inquire into afterwards.
(1.) For the form of this speech, that it may be rightly understood, we must consider from what mouth it comes, or who are the speakers, who they are that utter it: they are an heavenly host; a most numerous heavenly host; an host of angels that descend upon this account, in this juncture of time, (as it were,) upon a visit, upon a kind visit unto our earth, and to pay a dutiful homage unto the Son of God, whose descent they wait upon at his first arrival into this world of ours. The form of expression will very much be collected by considering the speakers. And nothing, indeed, could be more decorous, more becoming, than that they should be first employed upon such an errand as this, who are the speakers and mouth by whom this first summary of the gospel is communicated amongst men, here in our world. It was fit there should be such messengers employed and sent; to wit, to celebrate his arrival into our world, who was so great an one, and who came upon so great an errand.
11Let us but take notice, by the way, (before we come to
collect from hence what the form of this saying must import,) why it should be said by such speakers, a multitude,
a choir of angels, who were employed to utter it. Why,
that was not all their business, to utter this saying here to a
company of shepherds; that falls in with it, and that very
aptly; but their great business is to wait upon the first
arrival of the Son of God into this world, as a due honour
to him. Upon which account we are told, (
It was a suitable dignity and honour to them; and it was
very suitable from them, considering what a state the Son
of God was now coming into. A state that was to be “a little lower than the angels,” as
And so much being premised, it is now obvious to collect what the form is of this same diction, this same saying, by these excellent, dutiful creatures. It must carry with it,
[1.] The form of an acclamation, giving glory to God; proclaiming the divine glory, upon this wonderful product of his wisdom and love, that began now to appear, and obtain, and take place in this world. It was an acknowledgment that he was worthy to receive all honour, and glory, upon this account. And,
[2.] It must bear, too, the form of an apprecation, that is, wishing he might continually do so; that all glory and honour might be continually given to God in the highest. And,
[3.] It might carry in it, too, the form of a narration, there being no verb in the sentence; and therefore, is to be understood as much as if it had been said, “Glory is to God in the highest;” that is, it is a representation how well the glorious inhabitants of the upper world were at that time employed, to wit, in celebrating the divine glory, and giving glory to him. This is the business of heaven: and upon this account, that the Son of God is now descended and come down upon this earth, it is their business on earth to be all giving glory to God in the highest. Or,
[4.] It may be also an invitation to angels above, and men below, so to do. All the glorious inhabitants of heaven, who behold and see; and so, likewise, all the men, and 13wretched and miserable inhabitants of this earth, who are concerned in all that is now done, join in this, giving glory to God in the highest. And,
[5.] It may be a demand or claim of glory to God in the
highest; not only a mere invitation, but a challenge: “Let
God have his due glory; withhold not his glory from him.
Let every thing that hath breath praise the Lord.”
[6.] Carry with it the form of a prediction; Glory shall be to God in the highest. As heaven is now full of this thing, earth shall be full of it; God will have his glory, even to the full, out of this wonderful thing, a thing infinitely more wonderful than the creation of this world was; even the extraction of such an universe out of nothing: that God should come down, and be manifest in such flesh as the children of men do wear, and carry about them here upon earth. We do all predict Glory to God in the highest hereupon. So great a thing can never be, but there must be a production of glory to God in the highest, some time or another, as far proportionable hereunto, as the capacity of such creatures can admit. He will not lose his glory. We foretel he shall have his glory, even from all the ends of the earth, directed to him in the highest, arising and springing up from this very thing. But then,
(2.) The matter expressed and signified under this various form, that will also require some further explication too, which now I shall not enter into: but, in the mean time, let us consider,
[Use.] Doth heaven appear to have been so full of this thing, the descent of the Son of God into this world, when we were the persons concerned? What amazing stupidity is it, that our souls should not be more taken up about it? It was, indeed, partly duty to God, and to the Son of God, that these blessed angels should be in such a transport upon this occasion: but it was also benignity and kindness, and wonderful kindness towards us. When they saw what was designed to us, they give glory to God in the highest, upon the prospect they had of peace springing up towards us on earth, and of the view they had by retrospection upon the divine good-will: finding now that anciently, and heretofore, his delights must have been with the children of men; (as miserable as their state and condition 14was;) not upon the account of what they now were, but upon the account of what he would one day make them. He would yet one day make them a delectable sort of creatures. The angels or God are full of this; and heaven was full of it. And we are not to think it was only so seventeen hundred years ago; that the thoughts and apprehensions of the glorious inhabitants of heaven are lower about these matters now: no; there is the same occasion, and the same sense. They are in the same joyous and dutiful raptures, upon account of what was doing and designing hereupon earth, for producing of peace to men, and glory to himself.
What an amazing stupidity is it, that all this should signify so little with us? That when we are the persons chiefly concerned; when hell may be designing upon us from beneath, heaven is designing upon us from above; yet we are in a deep sleep all this while, neither feel the drawings of hell downward, nor the drawings of heaven upward. Hell is working upon us, and heaven is working upon, us, and we seem insensible of the designs of either; the destructive designs of the one, or the kind designs of the other: but vanity fills our minds, and we wear out a few days here upon this earth, without considering what we are here for, or what the Son of God did one day come hither for! What awakenings do we need f And before God shall have his glory, and the earth its peace, what wonderful changes are there yet to be wrought in the minds and spirits of men? And surely if God have any kindness for us, there will be great change wrought upon us.
Lecture XLVI. Preached, January 12, 1694.
But now to go on to the second thing, the material import of these words; that is, that whereas, by universal consent, the glory of God is the end of all things, it must be very differently understood as it is his end, and as it is the creature’s end. It cannot be understood in reference to both the same way.
In reference to the creature, it ought to be their design
(to wit, the design of all reasonable creatures) to glorify
God, by owning and by diffusing his glory to the uttermost.
Their glorifying God consists in these two things; the 15first whereof is fundamental to the second, the agnition of
his glory, and the manifestation of his glory. The acknowledgment of it in their own minds and souls, owning him
to be the most glorious one. They add no glory to him;
it is not possible they can; but they only acknowledge and
take notice of, and adore, that which is; confess him to be
what he is, and what he should be. And the manifestation
of his glory; the spreading and propagating of it, as much
as is possible, from one to another, through the world, even
to their uttermost, at least, in the wish and desire of their
own hearts. “Be thou exalted above the heavens, and
thy glory over all the earth,” as it is again and again found in
But the matter is quite otherwise to be understood, when
we speak of God’s glory, as his own end. And it is very
needful that we should state this matter to ourselves aright,
lest we otherwise take tip thoughts very unsuitable, and
very dishonourable, and very injurious, to the great and
blessed God.. That design which hath been already mentioned, upon our first acknowledgment in our own minds
and hearts, the excellent glory of the divine being, then to
diffuse and spread it, is a most worthy and becoming end
for creatures, nothing more. It ought to be their very
terminative end; the end of ends with them; to wit, the
end that must terminate all that they do. “Whether you
eat or drink, or whatsoever you do, do all to the glory of
God,” is that great practical maxim,
But when we speak of God’s having his own glory for his end, (whereas his glory as it is our end, doth but signify our agnition of it, or our manifestation of it, which is not his essential glory,) it is God’s essential glory that must be his end; for he can have no end but himself. He is his own first and last: his own Alpha and Omega: and so his glory is, then, his essential glory, which is the lustre of all the excellencies of his being, shining to his own eye, which is his end. For only wisdom can be a competent judge of infinite excellency. And glory doth import and carry in the notion of it, a reference to a judicative principle, as the word from whence esteem doth come, plainly enough imports. He only is capable of judging what is worthy of himself: and so it is the rectitude of his own designs, as they lie in his own eternal mind, that lies before him under the notion of his end.
But it must be understood, too, that this is not his end neither, to be pursued by a desiderative will, but only by a fruitive; not by a desiderative will, as if there were any thing wanting to him; with us, indeed, all our end is always looked upon by us, as a thing to be attained; and that is suitable to the state of a creature, to act for an end to be obtained, and which we are yet short of. But all things are always present to him, to his all-comprehending mind, and especially that which belongs only to his own being, to which there can be no addition. He doth will himself; not with a desiderative will, but with a fruitive, a complacential will; and so doth act within himself, not from indigency, (as creatures do,) but from a superabundant, all-sufficient, self-sufficient fulness: He enjoys himself in himself.
And this is obvious enough to every one that will use his understanding to consider, as well as it is a philosophical maxim, in which all sorts of considering and studious men have agreed. And, I say, it is apprehensible enough to others when it is considered, that ones end, and one’s good, are convertible terms, and signify the same thing. Finis et bonus, convertuntur, philosophers use to say; to wit, that 17which is any one’s ultimate end, which is so de jure, is his highest and chiefest good. Now nothing is plainer than that there is no good adequate to God, but himself: so that he cannot have his ultimate, final complacency, in any thing besides himself. And his glory, his essential glory, the lustre of all the excellencies of his being, is his end: not that which he covets and proposes as distant and unattained; but which he enjoyeth, and acquiesceth in, and which he cannot but have always in his own possession, as he cannot but be in the entire, uninterrupted, everlasting, possession of the excellencies of his own being.
And it ought seriously to be considered, that so we may not in our own thoughts debase the eternal, most excellent, and most blessed Being, by supposing that he proposeth it to himself as his end, to aim at that which would be thought unworthy of a wise and good man to aim at: that is, only to be well thought of, and applauded. This is a thing that is consequent, and which ought to be, and which we ought to propose to ourselves as our end. But it is too low and mean an end for God. We may design that for another man, to wit, his praise, which no other man, who is wise and good, will design for himself; but take pleasure in the rectitude of his design, and that goodness of his own actions; and enjoy them as every good man doth in bearing the image of God upon him. And therefore, this is a god-like thing; and so must be in the highest perfection in the ever blessed God himself, and in the excellency of his own being, and in the correspondent rectitude of all his own designs. But this is that which must consequently, and secondarily, come under the common notice of his intelligent and apprehensive creatures, whereupon it is their business, and indispensable duty, to own, and adore, and honour him, for the good that is in him; to wit, to think well and honourably of him, and speak well and honourably of him, upon this account, even as goodness in men, and amongst men, is a thing that claims and challenges acknowledgment and praises from them within whose notice it comes. And then,
2. That being the primary thing here spoken of, which
is to result out of this great design, “Glory to God in the
highest,” all capable and apprehensive creatures being
obliged, to their uttermost, to celebrate and glorify him,
upon the account of what he was now doing in reference
to this wretched world; that being, I say, the first result
of this undertaking, upon which our Lord Jesus Christ 18was now descending and coming down into this world,
the second is—“Peace on earth.” And that former was
to spring out of this latter, as the whole economy of
grace in that mentioned
And now concerning this peace on earth, I shall speak but very briefly to it, m my way to the third thing which I most principally intended, in my pitching upon this Scripture; to wit, the original and fountain or all the good-will after mentioned. This peace upon earth must be understood to design, first, somewhat more primarily; and then, secondly, somewhat more secondarily, and dependent upon the former.
The primary intendment of it must be peace between God and man, the inhabitants of this earth, its principal and more noble inhabitants, in relation to the state of war and hostility that was between him and them, they having revolted from him, agreed and combined in a rebellion against him; not only with one another, but with the other apostate creatures, who had made a defection before, the angels that fell and so drew man in as their accomplices in that horrid revolt. And this must be observed as spoken too with discrimination, as we shall have hereafter occasion to note to you: “Peace on earth”—not with hell: there is no proclamation of peace reaching that place. Those kind, benign creatures, this glorious host of angels, this celestial chorus, though it is like enough it might have been suitable to their inclinations (if that had been the design and counsel of heaven) to have carried tidings, and a message of peace, to their fellow creatures, of their own order and rank, in the creation of God; yet while it appears this had no place in the divine counsel, and they being so perfectly resigned creatures, and having the same will (objectively considered) with the divine, that is, not willing a different sort of objects from what he willed; they joyfully come on this errand to men on earth.
The will of God is perfectly complied with in heaven; that will which our desires, while we are here on earth, are to be guided by; in our measure we are to desire God’s will may be done on earth, as it is done in heaven. It is perfectly complied with in heaven: they cannot have a dissentient will from their Maker; and, therefore, must 19be understood to have been contented employed upon this errand, to proclaim peace, peace to the inhabitants of this earth, when they had none to proclaim for the inhabitants of that other horrid region; knowing that they, who were their brethren, and of their own order, in the creation of God, were bound up in the chains of everlasting darkness, without remedy or mercy, and reserved unto the judgment of the great day, they willingly come upon this errand, to proclaim peace to the inhabitants of this earth, and are made use of as heralds in this proclamation.
And as this peace must principally be between God and man, so it must be understood to be mutual in the intendment of it between both, that God should be reconciled to them, and they should be reconciled unto God. And, indeed, there can be no such thing as peace between God and man upon other terms: for if he were willing upon other terms to be reconciled to man, it would be altogether insignificant, and to no purpose. He would be reconciled to an unreconciled or irreconcileable man, whose heart should still remain filled with enmity, poisoned with malignity and venom against God. It would be to no purpose to him, for man would be no nearer felicity: and it is impossible for me to be happy in what I hate: and it is also impossible for the children of men to be happy in any thing but God.
.Now supposing this peace to be mutual between God and man; to wit, he is reconciled to them, and they are reconciled to him, the prosecution of his justice doth cease, and their enmity towards him ceaseth; there is no longer a contest kept up between his justice and their injustice; then this mutual peace must carry in it two things, agreeable to what is carried in the notion of peace between one nation, or sort of people, and another that have been mutually at war with one another; that is, there is somewhat privative, and somewhat positive, carried in such cases in the notion of peace;—1st. a cessation of hostility, and, 2ndly, freedom of commerce.
1. A cessation of hostility. They no longer war with one another; God doth no longer pursue them with revenge, with hostile acts in that kind; that is, if once a peace be brought about, whenever this peace obtains, and hath its effect, he doth no longer follow them with acts of vengeance. And they do no longer rise up against him in acts of hatred and aversion: they no longer say to him, 20“Depart from us, we desire not the knowledge of thy ways:” they are no longer. fighting against the righteousness and equity of his holy precepts, as the carnal mind is “enmity against God, and is not subject to his law, nor indeed can be.” All this ceaseth; that is, it cannot be now in any prevalency, in a prevailing degree. And thereupon,
2. That which is positive doth ensue. As it was between nation and nation, which were at war, there is not only a cessation of hostilities, but there is a setting on foot a commerce, an amicable commerce, a free commerce; so it is between God and man now: there is not only no war, but there is a communion, there is a friendly intercourse: God freely flows in upon them in acts of grace, kindness, and goodness. His Spirit was under a restraint before, (according to the doom and judgment past—“My Spirit shall no longer strive,”) is now at liberty, set at liberty, from under these restraints. It now freely breathes upon those souls, emits its light, lets it shine in upon them, pours in the influence of the Sun of Righteousness, the vital, sanative influences of that Sun, who is said to “arise with healing in his wings,” or beams. These vital, healing beams are, by the Spirit of Christ, freely transmitted, let into the very hearts and souls of such creatures, as were at utmost distance from God before.
Alas! there was nothing to do between God and them,
in a way of kindness or friendliness: his Spirit was a stranger to them; no beams of holy light ever shone upon them;
no influence of grace; they went with barren and desolate
souls, wrapt up in darkness and death: but now the way
is open and free; there is no law against it, no bar, but
the communications of the Holy Ghost may be without
obstruction. And, thereupon, their spirits are set at liberty
towards God, and his Spirit is at liberty towards them, and
\not withheld. “Where the Spirit of the Lord is, there
is liberty,”
2. That which is consequential thereunto, to be considered, and that is—peace upon earth, among the inhabitants of it towards one another. This is not the primary
design, but it is the secondary, consequential aim and
effect of the great Peace-Maker’s undertaking, whereof
there was a precedent and a leading case in the reconciliation that was first to be brought about between Jew
and Gentile. “He is our peace, having made both one,”
“He is our peace, when the Assyrian is in our land,” and it is to be an universal thing foretold and prophesied; to wit, that “swords are to be beaten into plough shares, and spears into pruning hooks, and that men should learn war no more,” when once the peaceful tendency of the kingdom of the Messiah doth reach its final and full effect; when it hath effect according to its tendency, so that, at the same time that the earth shall be filled with the knowledge 22of God, as the waters cover the seas, then is there to be that universal peace on earth too, among men towards one another; not only no more hurting or destroying in all the mountain of his holiness, but nation shall not lift up sword or hand against nation, and men shall be untaught that fierceness of nature, which a continued enmity against God had inferred on them: for when the union was once broken between God and man, it must appear, they must be made to understand and know to their cost, that that was central. And that union being dissolved, all union was dissolved besides, that they can never be at peace one with another, when they have broken with God, and the breach remains between him and them. According to what was emblematically held forth in reference to God, and the people of Israel and Judah; that is, by the two staves of beauty and of bands; the staff of beauty signifying the union between him and them; and the staff of bands the union between them with one another. But when one of these staves is broken, the other is shivered and shaken all to pieces.
Why this is the import of what is here proclaimed, the final and ultimate import of it—“Glory to God in the highest,” and then, “peace on earth.” This is the double effect of this great undertaking, upon which our Lord did now descend and come down into this world. But here comes next to be considered,
The principle, the well-spring, the eternal well-spring of this glorious and kind design; a design so glorious to God, and so kind to man, what is the fountain and wellspring of all? Nothing else but his own good-will. And this is the thing I mainly intended to insist upon from this scripture. That having so largely discoursed to you of the apostacy, the fall of the first man, and then of the fallen state of man; and of the way wherein man hath been continued in this fallen state, from age to age, and from generation to generation, I might afterwards come to speak of his designed restitution and recovery. And being so to do, (as the order of discourse should lead,) I shall tell you briefly what the scheme of our discourse now must be; to wit,
I. To speak of the original and fountain of this designed restitution of such fallen and lapsed creatures. And,
23II. Of the constitution of a Redeemer and a Mediator in order hereunto. And,
III. To shew what sort of person this Redeemer or Mediator must be; to wit, to treat of his person, of his nature, of his offices, and of his performances. And then,
IV. To lay before you the doctrine of the Covenant of God in Christ. And,
V. The office and operations of the Holy Ghost in the dispensation, and pursuantly to the design of the Covenant. And then,
VI. The effects wrought in all that shall actually appertain and belong to God, and be brought home to him, in and by Christ, this Great Head of the reducees, of returning souls. And then,
VII. The way and course of such as shall be thus savingly wrought upon, that holy work in which they are thereupon to be engaged, and wherein they are to persist, till they reach the end of that way. And then, lastly,
VIII. The end of all things, with the several things that shall be coincident thereunto.
The first thing in the course and order of discourse comes naturally to be insisted upon, (when we are to consider this business of the restitution of man,) is the original of such a design. Whence sprung it? What is the fountain, the well-head and spring of this great design? Why, good-will towards men. This is the summary account that the matter admits of. It can be from nothing else but mere good-will towards men. And in speaking to this, I have a two-fold subject of discourse; to wit, first, God’s general good-will, and, 2ndly, his special good-will. His good-will wherein it doth appear and is expressed towards men generally and indefinitely considered; and his good will in its more peculiar expressions, and exertions of itself towards a select sort of men. And so two things to be evinced.
1. That God’s good-will, it hath some reference unto all. But,
242. That it hath not equal reference to all alike. There will be that two-fold subject of discourse distinctly to be pursued. And the former of these I chiefly intend from this scripture; the latter I intend from another more suitable scripture.
But, in the mean time, pray well inlay this in your own minds, that there are two such distinct sorts of divine good will, or benignity, respecting men generally, and respecting some men especially; and that these two are by no means in the world opposed to one another. The doing of which, as it is a most unreasonable thing in itself, so it is a thing of the worst consequence that can be supposed; that is, it tends to confound the whole Christian Economy, to break the frame of Christianity, and make it an unintelligible scheme, as incoherent with itself; and this without any pretence, or shadow of a pretence. For these two things—general good-will, and special good-will; or as the generality of divines are wont to distinguish, common and special grace; these two, I say, are as distinguishable things, and as capable of being distinctly apprehended, as the general and special natures of any thing else that we can think of.
Now nothing could be more absurd to pretend, that because I have the notion of such and such a general nature, therefore, I must not admit the notion of a special nature, that is narrower than that; and superadds distinguishing to the former. As if when a person hath under stood that God hath made such a sort of creatures as we are wont to call animals, living creatures, (that being the notion of a living creature at large,) that therefore, I should pretend there should be a difficulty of understanding the nature of man, one particular under that general; because I have the notion of a living creature taken at large, to wit, a creature that useth sense, that can see, and hear, and exerciseth spontaneous motion, can move this way and that, this, therefore, should be an hindrance to me in conceiving the special nature of man, a nobler sort of creature, that can do all this and something else; to wit, can reason and understand, and lay designs and pursue them, and is a subject susceptible of religion too, as well as ratiocination, would any man of ordinary understanding pretend an inconsistency between these two; or that I cannot fitly conceive the one sort of nature, because I do conceive the other? Because I do conceive the general notion of a living creature, an animal taken at large, therefore, 25I can the less conceive or take in the special notion of a particular sort of living creatures, that can do more than an ordinary living creature, taken at large.
And the difficulty is not greater if we carry the matter higher or further, and consider that man, as man, having the natural image of God upon him, as such, may be conceived accordingly. And so that object, God’s natural image remaining in him, terminates a general divine benignity. And consider, also, the same sort of creatures having, likewise somewhat beyond and superadded to the mere natural image of God, to wit, his holy image; this is the effect, (wherever it is, as the case of man is now become,) and can be the effect of nothing else, but special grace: but this I only lay before you by the way to that which we are to insist upon particularly.
Lecture XLV. Preached January 19, 1694.
Good-will towards Men.
THE former branches of this verse, wherein these angels proclaim, “Glory to God in the highest, and on earth peace,” have been opened, and something hath been said about this good-will towards men, both as it is general and special.
Now as to this general good-will of God to men, I shall,
1. Labour to evince it to you in an absolute consideration. And then, shall,
2. Speak in comparison of the way of his dealing with another sort of offending creatures, of an higher and nobler order than men. Now,
1. To evince this general good-will to men, according to the absolute consideration that is to be had of it, I shall make use of two sorts of mediums or arguments to that purpose,
(1.) Of such as are antecedent to a more express gospel revelation; and which will therefore respect them that have not the gospel, or that never had it. And,
(2.) Such as may be taken from the gospel itself, of which you have a summary, an epitome, in this same 26angelical proclamation from heaven: it Seeming suitable to the majesty of God, to make his angels, though not the ordinary ambassadors, yet the extraordinary ones, of this gracious declaration of his mind and counsel towards men.
But as to both these sorts of arguments, I have this to advertise you, that the main thing I shall propose to myself in alleging them, will not be so much the evincing of the truth in this matter: for that is clear in itself, shines in its own light; and indeed as to this part of God’s general good-will to men, or that which is usually called common grace, I can have no adversary, we have none to oppose us in this thing, except Atheists. It is true, indeed, as to the other part, (his special grace,) there we have very subtil adversaries; and when we come to that part, I do hope, through God’s assistance, we shall be enabled to maintain the truth against them. But here my more principal design is, to let you see, by the arguments I shall allege, (which will clear the truth too,) the mighty importance of what we are now asserting, and to what purpose it is that we ought to assert this general good-will of God to men. Indeed, that we shall have occasion more distinctly to shew, when we come to the use. But I shall hint some of the more eminent purposes now, that it may the more engage the attention of all our minds unto what is to be insisted on to this purpose.
It will be of most direct use to convince, and (if it will seem good to God so far to bless his word) to mollify the hearts of hardened sinners that have yet nothing of special grace appearing to them, or in them, so as to make way for that, it being God’s course to work methodically; and to make things, which have an aptitude thereto, subservient unto other things, that are to be consequent thereupon It would certainly induce any, that would use their thoughts, to look upon it as a black and horrid thing to be, in the course of my life, with an obstinate, obdurate heart fighting continually against goodness itself, and against kindness and good-will.
And it is of mighty importance, too, for the relieving of awakened and doubting souls, that may be hurried with terrors and temptations about their state God-wards; and who, though (it may be) special grace hath taken place in them, yet think it hath not; so as to let them see what relief is yet in their case, (as black as it looks to be,) while they are under the dispensation of more general and common 27grace, as hath a leadingness and tendency in it unto special.
And there is that too, which will be of general import to all of us, every day, to wit, that we may be brought more to value, and to savour, and relish those mercies which commonly go into the account, and under the census of common mercies, of which (God knows) we have too little sense. It is a most unaccountable absurdity, (that I have often reflected on in my own thoughts,) that very generally mercies should be thought less valuable, for that very reason for which they are the more valuable. And so it is commonly in reference to those that are called common mercies: they are less valued for, the self-same reason for which they should be more valued; that is, because they come in an ordinary and in a constant course. As health, because it is constant, or is more ordinary, with the most, it may be, it is for that very reason less valued: but every body that considers, knows, that for that very reason it is the more valuable. It is better sure to have continual health, than health intermitted. So the use of our senses, our sight, (for instance,) the noblest of all the rest, because it is a common mercy, therefore it is cheap, and of less account with the most. How great a thing would it be thought, if a man should see but one hour in the day! How would the return of that hour be longed for! Or if but one day in the year; O when will that day come! We need to have the value enhanced more with us of such things as are indications of God’s good-will towards men in general, that they may have their due weight with us, and that grateful savour and relish in our spirits which they challenge. And let us, therefore,
1. Upon such considerations go on to take notice of those arguments of the first rank, those which lie without the compass of the gospel-revelation, that were antecedent to that more explicit revelation of it, and do fill a larger sphere and region than that whither the gospel light diffuses and extends itself: for though it be true that the text hath a special reference to that glorious revelation which was now to commence, we are not to think that this good will was then first to commence, as if God did then but begin more distinctly and explicitly to own it, and speak it out; but there were not obscure indications of it before, and which did commonly obtain all the world over, even there where gospel light obtained not.
I shall, therefore, in speaking to that head of arguments, 28shew what it is that men might collect (if they would use their thoughts and understandings aright) from such appearances of divine favour towards them. And because that the reasonings of men may be looked upon as having an uncertainty in them, a sort of lubricity, and that we cannot with so much clearness conclude from mere arguings that are to be fetched from principles that lie without the compass of scripture; lest any one should think them infirm upon that account, I shall shew you, as we go along, how scripture doth strengthen the same sort of arguments; and how we are directed and prompted even by scripture itself, to make use of them to the same purposes. And that which I shall insist on, is,
1. The very nature of God, whereof all men that have the use of their understandings, have or are capable of having some notion or other. For he hath stamped more or less of his nature upon the very nature of man, upon the human nature that carries in it a signature of God. There is somewhat that may be known of God in men generally. But there is no notion of God that is more obvious unto any that do apprehend the existence of a Deity at large, than that he is the Best of Beings, the first seat of all goodness, kindness, and benignity. And this revelation of God, though it be natural, it is from himself, who is the author of all nature, and of this very nature in special; the immediate author, the author so as to be the exemplar of it to the human nature; that is a godlike nature in its first origination. And we are confirmed in it, that is not a false conception of God which we find to have obtained generally in the pagan world, Optimus Maximus, that hath been the common heathen language concerning him. But this is an impression from himself upon the mind of man, by which he is taught and instructed, even by nature itself, so to conceive of him.
And he speaks agreeably hereunto of himself, when he tells us his name. There is this sculpture, this signature of his name upon the minds of men every where, till men have studiously and industriously abolished and rased it out, which yet totally they cannot do neither; not so, but that the remainders of such a notion as this, cleaving to their minds, do fill their souls with so much the more horror by intervals, that they have been lately engaged in a course of wickedness, and in an hostility even against the Best of Beings, against Goodness itself. Those pangs which 29such do find at such times in their own spirits from a secret and remaining suspicion, that when they have done all they can to think God out of being, they have been but rolling a returning stone; they have been but labouring for the wind; they can effect nothing when the thoughts return upon them, when in spite of them they must be yet constrained to conceive with a certain formido, that God is, though it may have been the wish of their hearts, O that he were not! then the main engine of their torture must be the apprehended goodness of God: For,
Do but consider if indeed he is, (whom we would fain
think into nothing if it were possible,) then it cannot be
but he must excel in goodness; the first thing conceptible
in his nature, must be goodness. Mere philosophy hath
taught men so to think of God, to think of the God, as a
notion antecedent unto that of power and might. They
place that in the very summitude of all that excellency,
which they ascribe to the Divine Being. And so when God
himself will expressly tell us his name, the Lord, the Lord
God, merciful and gracious, long suffering and abundant in
goodness and truth, forgiving iniquity, transgression, and sin; though he will in no wise clear the guilty—a thing
most consistent with the most excellent goodness; for
that goodness were fatuity, were stolidity, that were
unaccompanied with such a severity, that were unexpressive of it. So he speaks of himself, who best knows
his own nature,
2. This good-will of God towards men, is to be further argued from his continuing of man (though apostate, though revolted from him) in a possession of those original excellencies of his nature, that were most essential to it, through the several successions of time so long. That is as to such excellencies as are essential to the nature of man, these he is pleased to continue man in the possession of from age to age, and from generation to generation, though he be a revolted apostate creature. He might have transformed him into another thing. Men might 30have produced monsters from one generation to another, and that as a mark of divine severity, for that once they did apostatize. Into what an horrid thing might man have been turned upon the first transgression; and so this habitable world be inhabited only by creatures that should be terrors to themselves, and one to another!
It may be said, that they are turned into worse than monsters by sin; and it is very true, they are so. But that is their own production, and not God’s; so they have made themselves, that is true: they are in a moral sense monsters; but so they are their miscreants; they might hare been so in a natural sense, and that could have been no injury or reflection upon the Author of their nature. Merely natural evil is justly punitive of, and doth animadvert upon that, which is moral.
But that it is not so; that man should be still as to his naturals, the same intelligent creature that he was; that he
should from age to age appear upon the stage of this earth,
with a mind and understanding capable of comprehending
so great things; that this understanding power should be
so many ways improveable; that the soul to which it belongs
should be so commodiously lodged in a tabernacle so
curiously wrought by divine art, with God’s own hand,
and all the parts and members thereof written in his book;
a contemplation, that put the psalmist into a transport, “Fearfully and wonderfully was I made, and that my soul
knoweth right well. And how precious are thy thoughts
to me, O God!” They were these thoughts that he was
reflecting on, concerning the very frame, and make, and nature of man, in that
We are encompassed with wonders, and we take no notice of them; that such creatures as we should spring up in a succession, a noble sort of creatures, God-like bearing the natural image of God upon us. Thug it is with man; though revolted, yet God lets him live upon this earth, and propagate, and continue his kind. Let him (saith he) wear my image, to put him in mind, and that they may put one another in mind, whence they were, and who was the original of life and being to him, and of that nature which they have: a strange indulgence, and a most emphatical argument of the divine benignity, that he will let such creatures go up and down in this world, with his 31image upon them, though they have fallen from him, and are universally engaged in a war and hostility against him!
You have heard, heretofore, (and I hope generally have not forgotten, at least cannot be ignorant,) of the necessary distinction of the natural image of God and the moral. And this is the wonder, that where the moral image of God is gone, men have put it away and blotted it out, that yet the natural remains. And God lets it be so, and lets such a sort of creatures still descend, and possess, and inhabit, this world; minds, spirits, so commodiously lodged in so aptly figured tabernacles of flesh, where they have so many organs for the use and improvement of the reasonable and immortal mind, that is put into those tabernacles as the inhabitant; by which it can exercise sense, and take in all the light, and lustre, and glory, of this world, and enjoy the sensitive objects wherewith it is so variously replenished. A continual argument of God’s benignity and good-will towards men: but especially that he continues him an intelligent understanding creature upon this earth. A thing that Pagans have been apprehensive of with gratitude; and it is a shame that we should not consider it more. It is that which history hath transmitted to us, concerning that noble Pagan, Plato, that when he lay a dying, he solemnly gave God thanks that he had made him a man, and not a beast; and that he had made him a Grecian, and not a Barbarian; and that he had made him to live in the time wherein Socrates lived, who was so great a luminary in his time.
But how great things have we to recount as additional to the human nature. The human nature itself is that which I am now principally pointing at, as an argument to us, of God’s good-will towards men, that he lets men continue as to their natural being, what they were through so many ages wherein they have been in an apostacy from him, and rebellion against him; especially when we consider that it is improveable; for religion hath its ground, its foundation in humanity, in the human nature; otherwise, a brute or a stone might be a capable subject of religion. But inasmuch as God doth continue the human nature, and make that descend, he doth thereby continue capable subjects of religion, and capable subjects of blessedness; since religion and felicity are the two most connatural things to one another in all the world. And thus scripture 32doth also teach us to recount with ourselves; to consider, to deduce, and make our collections from it, when it tells us of the spirit that is in man, and that the inspiration of the Almighty gives him understanding, to make him wiser than the fowls of the air, and the beasts of the field. And when we are elsewhere told that the spirit of a man is the candle of the Lord, searching into the inward parts of the belly; to wit, into the most abstruse and hidden things, those that are most recondite within a man’s-self. And, again,
3. This is a further argument of God’s good-will towards
men, generally considered, that they are taught and prompted even by nature itself, to consider and look upon God as
some way related to them; to look upon him as upon a natural account, a father to them. For this is a true
account. It is true, also, that there is a more special notion
under which he is so to some, as we shall have occasion
hereafter to shew; but he is so in a common notion too.
So natural light hath taught men to account and reckon
when they have spoken of God as the paternal mind. They
have considered themselves as all having minds, and they
have conceived of the divine mind, as the paternal mind,
the Father of all those minds. They have spoken of themselves as God’s offspring, and you see the scripture quotes
that from one of their writers, and approves and justifies
the notion,
And it is a conception that carries a gleam of light with
it, that God should style himself the Father of spirits, but
more particularly the God of the spirits of all flesh, as in
that,
4. The constant exercise of God’s patience is a great argument of his good-will towards men. This is that whereof they not only have a notion in their minds, comprehended and included in that common notion of his benignity and goodness, but they have experience of it in fact; and it is from that I am now arguing: and it is a mighty cogent and convictive argument of God’s good-will, if it be but considered what men have to argue from, in reference hereunto, especially these two topics, their own guilt, and God’s power.
Their own guilt; whereof, since man hath been a sinner,
he hath had some natural conscience of guilt always accompanying him. And more
or less men have consciences accusing and excusing, by turns, as the matter lies in view
before us,
When we argue from hence to persuade sinners to turn
unto God, do we argue from a feigned thing? Is it not a
great reality from which we are thus directed to argue,
when the Scripture itself gives us the direction? It teaches
men so to consider the matter themselves, as in that,
5. The common exercise of God’s bounty towards the children of men; that is, that he doth not only spare, but sustain them; not only withhold and keep off from them destructive evils, but supply them needful good things. That he should preserve this world in so much consistency, for the use and entertainment of offending and rebellious creatures, those that seldom or never take notice of him, and rarely ever give him thanks. That this earth should be so strangely fertile, through all the successions of time, and productive of so delicious things, so pleasant things; not only such things as are necessary for the support of human life, but such things as are delectable too, yielding a pleasing entertainment to man during his residence and abode here. Oh, the riches of the Divine goodness towards apostate, degenerate, fallen creatures! These very things have a ducture, a leadingness with them. When God doth immediately please and gratify sense, there is an aptitude in this to instruct minds to reach the understandings of men, to 35oblige and prompt men to consider whence all this is, and upon what terms, and for what ends and purposes.
There are divers other things congenerous to these, which I cannot go through with now, as the continual care that he takes of men’s lives, that he hath put a self-preserving principle into men. It is true, that is natural, but how came it to be so? It is from the Author of all nature, he could have made (if he had pleased) the contrary as natural; that he hath prompted men to live in societies for common mutual defence; that he hath so severely threatened the sin of homicide, of killing or destroying a man; and for that very reason, because he bears his image. “This creature of mine I will not have touched, for he carries my image upon him: I will not have any violence offered to my image.” That he did take so particular a care even of that wicked Cain himself; put his mark upon him, lest any finding him should slay him. It speaks a strange tendency of man, (though now an apostate,) that there is a peculiar sacredness put upon the life of man, beyond all other creatures that do inhabit this earth; because this is an improveable life; this is a thing that may be grafted upon; noble grafts may be inserted here into an human life; therefore, that I will have counted precious, and preserved as such; so as, that if any man shall make a breach upon the human life, he shall break through my law, which I set as a boundary and guard, to preserve so valuable and so precious a thing.
And then he takes such care for the keeping up of common order in this world, that he hath appointed magistracy, government, and laws, in order hereunto, that all may not run into confusion. They must break his laws before they can break one another’s peace; that he hath obliged men to the mutual love of one another, wherein, if it were observed and complied with, what a calm peaceful region would this world be! So that men might have an opportunity to consider, at leisure, the greater concernments of another world. He hath, as to this, done several things most highly becoming the goodness and benignity of a God towards such creatures as we were become.
And then the obligation that he holds men under unto natural religion, and the several exercises of it. Here is a mighty demonstration of his good-will towards men, that he will not dispense with them as to this thing; but as common as human nature is, so common is his law running in that nature, obliging men to some religion or other; in 36general to be religious, obliging them, unto the several principles and duties of natural religion; to trust in God, and to love him as their supreme good, with all their heart and soul, and might, and mind, which is a natural law: to pray to him, to praise him, and give him thanks. And that, whereas he is pleased to have an house, a dwelling here on earth, that house is called the house of prayer to all nations, and he will have all flesh come to him; and complains that they do not come to him, nor will come. When looking down upon the children of men, to see who inquires and seeks after God, he finds all gone out of the way, that they will not do this; that they will not say, Where is God my Maker? This he complains of.
All this carries a mighty argument in it, that there is still a good-will in heaven towards men on earth, as neglectful of God and themselves as the children of men are generally become. And it is necessary that men should understand, and now that when they are charged, when God doth so highly charge them with sinning against his goodness, it is not a nullity that they are charged to offend against, in all their neglects of God: and, in justice to him, we are obliged to heighten and magnify his goodness to men; that so such as will never be won and overcome by this goodness of his, may be so much the more glorious trophies to that Justice which will vindicate the wrong upon them at last.
37Sermons.
I. On the gospel recommending itself to every man’s
conscience. Seven sermons, from
II. They to whom the gospel is hid, are lost souls. Six sermons, from
III. On hope. Fourteen sermons, from
IV. Friendship with God. Ten Sermons, from
V. On Regeneration. Thirteen sermons, from
I. On the Gospel Recommending Itself to Every Man’s Conscience.
Sermon I. Preached January 11, 1690.
Commending ourselves to every man’s conscience in the sight of God.
THESE words, joined with what goes before, run thus: “therefore, seeing we have this ministry, as we have received mercy, we faint not: but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but, by manifestation of the truth, commending ourselves to every man’s conscience.” The import of this text and context is exceeding plain. The Apostle gives an account in them of his way in managing that work of the ministry, wherein he was engaged; that is, that his way of managing thereof was suitable to his end; his method to the design he drove at: he gives in the whole verse a double account of his way in managing his ministerial work—A negative account, and a positive.
1. A negative one, we have nothing to do in it, (as if he had said,) with the things of dishonesty or shame. Those things we have renounced; those hidden things that are wont to be accompanied with the pungent stings of shame and disgrace, (if they should not be hid.) That is, we have nothing to do with any thing whereof we have cause to be ashamed. Let them hide themselves and their designs, and work in the dark; let them wear masks and vizards, and transact their affairs under ground, and with all possible privacy, who drive designs that they have reason 40to be ashamed of; whose business is either to trifle, or to do hurt; whose designs are either too low or little for wise men, or too base for good men. We, for our parts, design nothing but the service of God, the honour of Christ, and (as that which is subservient to these) the welfare of men. This is all that we aim at, that we may serve God, honour Christ, and bring in as many souls as we can unto him. We intend no worse to the world and the inhabitants of it, than to our utmost to make them good and happy Christians in this world, and glorious creatures in another world.
And, therefore, all we have to do may very well be transacted above ground, and upon the square; we have no occasion to walk in craftiness, to use fraudulent arts or tricks; our business requires it not; nor do we need to handle the word of God deceitfully: we do not falsify (so the word signifies) it, disguise it, clothe it with other colours; for as it naturally looks with its own, it serves our purpose best of all, if we give it no other appearance or representation, than that which is still genuine and most proper to itself. We do none of these things that are mentioned in the former part of the verse. And then comes,
2. The positive account in the latter part of the verse. “By manifestation of the truth,” we make it our business to commend ourselves to every man’s conscience in the sight of God. Where the last of these words do sufficiently express that sense which I design to insist upon in some following discourses. And herein, we see there is a principle in man, (here called conscience,) that renders him, in some measure, capable of judging what is proposed to him in the name of God, or under the notion of divine,—whether as such it ought to be received, or refused as not such. And here we have it signified to us, that there is in the great things of God, contained in the gospel, or which the gospel revelation doth suppose, a self-recommending evidence, by which such things do (as it were) approve themselves to that principle: and he lets us see that the faithful preachers of this gospel have the whole business directly and immediately lying with the consciences of men; or that they are to apply themselves to that principle in man called conscience. And further, that this treaty with the consciences of men is to be managed under divine inspection, under the eye of God.
And this being the import of the words considered in themselves; if also you consider them in their relation to 41what goes before; so the import of the context, and of them, as they fall into it, will be most plain. In the close of the foregoing chapter, the Apostle having spoken above of the gospel ministration, as contra-distinguished to that of the law, and most highly excelling it in point of light, and in point of efficacy; both of them glorious things, and in respect whereof, he calls it the ministration of glory; so that, though that of mount Sinai was very glorious, yet this did so much excel it in glory, that the very glory of that was no glory, in comparison of the glory of this; for that by it, we, as in a glass (he so concludes the chapter) beholding the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. That as is not similitudinis but identitatis; it doth not signify likeness, but sameness: that is, there is so transforming a work wrought by the glory of the Lord shining through the glass, as doth speak its author to be the Spirit; such a work is done as none but the Divine Spirit could do; so that any one might see there was such a transformation wrought, as by the Spirit of the Lord is wont to be wrought; the Spirit doth like itself, as itself, it works as a Divine Almighty Spirit might be expected to do in this case. This is the account which he gives of the ministry, wherein he was engaged.
Now, in the beginning of this next chapter, it runs thus;—having received such a ministry as this, (so apt and so animated to serve its proper end and purpose,) “as we have received mercy, we faint not;” he resolves the vigour, and fortitude, and undauntedness of his heart in this great work, that was put into his hands, into the nature and kind of this ministry wherewith he was intrusted; considered in its own aptitude to serve its end, as it was managed and replenished with power and efficacy from the Divine Spirit. Having such a ministry, we faint not, we go on with all vigour and resolvedness imaginable in our work. And, thereupon, renounce all the hidden things of dishonesty, we go on with open face, as being well assured we shall be owned in our work one way or another; and make it our business hereupon, to apply ourselves immediately and directly to the consciences of men in the sight of God. And these several things, upon the whole, may be observed and taken up for our instruction and use from this portion of scripture.
1. that the great things of the gospel, or of religion in 42general, do carry with them a self-recommending evidence to the consciences of men.
2. That the business of the faithful ministers of this gospel lies, first and most immediately, in a transaction with men’s consciences about these things.
3. That this transaction with men’s consciences about such things, is to be managed in the sight of God, under the inspection of the Divine Mind. And,
4. That thereupon, such as are engaged with uprightness and fidelity in this work, have the most vigorous and unfainting resolution and fortitude in it.
I begin with the first.
1st. Doctrine. That the great things of the gospel, or of religion, do carry with them a self-recommending evidence to the consciences of men. Here,
1. It will be requisite to say somewhat concerning the principle of conscience. And,
2. Then to evince the truth of the assertion, that the great things of the gospel, or religion, do carry with them a self-recommending evidence to men’s consciences.
1. It is requisite to be said concerning conscience, thus much briefly; to wit, that it is a principle which is to be appealed to about such matters; and this doth, in the general notion of it, import an ability to judge, a certain dijudicative power. And it must be looked upon according to a double reference which it bears;—1st. To the matter which it is to judge about. And, 2ndly. To the Supreme Ruler under whom it is to judge, such things being to be judged of in the sight of God; for the latter of these references we shall come to speak to it under another observation: but for the former, we are to consider of it now.
Conscience, it doth import a power of judging, or an ability to judge about such and such matters; but what those matters are, we are more particularly to consider. In the general, it is matter of duty about which conscience is to judge; or such things in reference whereunto we are one way or other under obligation to do, or not to do. And so it is the actions of men, that conscience is to judge about; as they are measurable by laws and rules to which they are properly and truly obliged. And so our actions may be considered two ways—either as to be done, or as done. And they come under the judgment and cognizance of conscience, both ways—either as to be done, or as done; and so the judgment of conscience is two-fold, either concerning 43things, or concerning ourselves; for conscience hath both its prospect and its retrospect:—its prospect, that is, as it is to see our way before us, and to judge for us, Am I to do this, or am I to do that, or am I to let it alone; and decline doing such and such things? Here is the prospect of conscience; it is to discern and make a judgment aforehand, concerning the way that we are to take, to see our way for us. And then it hath its retrospect; when we come to make a stand, and look back upon our former course in general, or upon this or that particular action, Have I done well, or have I done ill? have I held a strict and regular course? or have I made a wrong or false step?
Now for conscience under this latter notion; that is,
for the retrospect of conscience, I have had occasion to
speak to it at large, in the hearing of many of you, from
another scripture, that of
And so the matter of which conscience is to judge is of this kind; to wit, what we are to do, or our actions as they are future, or to be done, must be taken with a latitude; so as not barely or chiefly to concern our external actions, the actions of the outward man; no, nor merely or only to concern those actions of the inward man, that proceed immediately from the will, and from the affections, and from the executive power in the first rise of it; but also so as to comprehend, and take in too, the actions of the mind and understanding;—all this is within the compass of this matter, about which, conscience is to be exercised. We are not to consider what is to be done by the reflective faculty, but what is to be done by the directive faculty, the mind and understanding itself; that is, whether such and such things propounded to us, be to be assented to, yea or no. This is as much matter of conscience as any thing else; that is, the assenting or not assenting of our minds and understandings to such and such things; supposing they are things in reference whereunto we come under obligation; 44suppose that they are not such things wherein, we are left at liberty to judge and think as we please, as we are in multitudes of theological speculations, wherein we are not laid under a law, as a main duty, to know, and understand, and observe, and mind such things. But this refers to such things wherein our giving our assent so and so, it is made matter of duty; or in reference whereunto, we are laid under an obligation. All that doth come as much within the compass of that matter, wherein conscience is to Judge as any thing else: that is, these acts of our minds, which are to be exerted and put forth immediately there, as they are part of our duty, about which we are accountable at last; so they are matters of conscience, and in reference whereunto conscience must, and ought to have too, a present exercise before hand. Am I so or so to assent, or am I not? Thus, by manifestation of the truth, we commend ourselves to every man’s conscience in the sight of God.
And so much is all that we need to say concerning the former of these heads, the principle that is to be applied unto, and to which the things or religion do, by a self-recommending evidence, approve themselves.
2. The second thing we nave to do, is to evince and clear this to you, that there is such a self-recommending evidence in the things of religion, by which they become approved, or do approve themselves to the very consciences of men. And here, that you may understand this aright, what it is that I am to prove and make out to you,—you are not to take it thus, as though every thing that lies within the compass of truth, and which we are accordingly to embrace and close with, were self-evident; so as at first sight it must necessarily beget a conviction in a man’s judgment and conscience, that it ought to be entertained and closed with; that is not the meaning; every thing in religion that hath competent evidence with it, hath not that primary evidence as immediately, as soon, as it is heard and proposed, to command the mind to close in with it. But the meaning is this, that whereas there are some things of that kind that carry their own light so apparently m them as to captivate the mind into a present consent; there are many other things that are capable of being clothed with that light, or having that evidence added to them, by which they also may be enabled to recommend themselves. Every truth, is not a first truth; but there is nothing which God hath made it necessary to the salvation of our souls 45to give entertainment unto; but that, if it be not evident in itself, it is capable of being so evidenced, as that it may, by that evidence (at least) that shall be added thereto, come to recommend itself to men’s consciences, unless they be men so under the power of a vitious prejudice, and abandoned by God for their indulgence thereunto, that (as it follows in the next words) the gospel is only hid to them, because they are lost. “If our gospel be hid, it is hid to them that are lost.” And it is hid to them for having rebelled and sinned against the light of it so long; and this being the point, we come now to make it out to you, that the great things of religion, which we are to give entertainment to, as necessary to our final welfare and blessedness, they are things that carry with them such a self-recommending evidence to the consciences of men; they carry it with them, either as being primary self-evident truths, or as being capable of being evidenced by such things as are so; that is, either by their own light, or by such a light as may be imparted to them, and wherewith they may fairly admit to be clothed.
And the way of proving this, will be fittest and most proper, by giving instances; by instancing to you in divers of the most important things which we are required to give entertainment to, in order to our final salvation and blessedness;—and so to submit the matter to your own judgment, whether these things do not recommend themselves to conscience, yea or no; which is the best and most effectual way of proving any thing, when the inward sense of our mind is immediately directed to; we appeal to that immediately, so that you have the judgment in your own breast or bosom, concerning this or that thing. Is it not clear, doth it not speak itself in my own conscience?
And the instances I shall give, will be especially under these four heads;—to wit, 1st. Of Truths.—2ndly. Of Precepts.—3rdly. Of Prohibitions; and 4thly. Of Judgments.
1. Of Truths, you must understand that I am only going to give instances under each of these heads; otherwise, you must suppose that the whole body of theology would be the subject of our present discourse, as every thing would come in here that belongs to the substance of a theological treatise. And that (as I was saying) I may instance, first, in truths propounded to us, they will be of two sorts,—Positive and Argumentative;—Positive, those that we simply lay down; or Argumentative, those that in the way of argumentation may be annexed to the former, 46either, first, as reasons to prove them; or, secondly, as inferences and deductions proved by them. And this order and reference, which one truth may have to another, we are not to understand it so, as if there must be constantly that methodical relation, or a relation in that method; for the relation may be transposed, according as this or that particular discourse may be. But I shall give you instances of these together, or as now they may be represented to relate to one another; and so shall briefly instance to you;—1st. In those truths that do concern the original of all things.—2ndly. That do concern the apostacy and fall of man.—3rdly. Some that do concern the redemption by the Son of God; and 4thly. Some that do concern the final issue of all things.
1 For those that do concern the original of all things, take these,
(1.) That this world, (look upon it as one system, one complexion,) it is all a made thing.
This whole universe, it is all a made thing; why sure,
either this hath such light with it, that any conscience of
a considering man must presently say, it is true, in my
conscience it is true; or it will easily be made evident.
It is one of the great things (as being of natural revelation)
that is mightily insisted upon by philosophers, as fundamental to all things else. You find that so the Deity was
proved by the apostle in that text we so lately insisted on,
2ndly. There are truths that will belong to this, by way of revelation and deduction. As then,
(1.) You have a Maker; every made thing must have a maker; do not your consciences tell you that this is true? In my conscience this is true, if I be a made thing, then I must have a maker. And then, again,
(2.) You may collect what kind of maker that must be;
what kind of thing am I? I said, (among other things be
longing to me,) there is a power of thought belonging to
me; I have then a spiritual intellectual nature belonging
to me; and therefore, certainly, such excellencies as I have in me, and as I find the rest of the creation hath in it,
must be in the Maker of them all, much more eminently,
and much more transcendently. And, therefore, as the
apostle speaks, when he had said from a pagan,—“In him
we live and move, and have our being; and we are all his
offspring;” he immediately subjoins.
(3.) It will be further recollected, that if I am a made thing, a creature, and thereupon, have a maker, I have also an owner too, as well as a maker; he that made me, must be my owner and proprietor; and to him I must belong, and in his power I am; and I must be at his disposal; and he may do with me what he will, and I am to do with myself only what he will have me do. Doth this not also strike conscience? Doth not this approve itself to every conscience of man? Am I a made thing? Then he that made me, owns, and he is to use me as his own. And again,
(4.) Am I a made thing, and do therefore appear to have a maker, and to have an owner? Then I have a ruler too; one that is to prescribe to me, and give me laws; to tell me what I am to do, and what not, through the whole of my course. This speaks to every conscience of man; every man that will use conscience in the case, must needs say, In my conscience, this is true; it cannot but be true. And again,
(5.) If I have such a maker, one that is the author and original of my life and being to me; he that is the author, must be the end of it; he that is the first to me, must be the last also. I am a creature, and a made thing; I did not come of myself into the world; and what could not be by itself, must not be for itself. Will not any man’s conscience say this is true? Is not conscience smitten with light in this case? Methinks this doth recommend itself to my very conscience. I, that could never have come by myself into this world; I must not live in it for myself; it is inconsistent with the state of a creature to be its own end. Thus, in this kind, you may find there are things that 49concern the original of all things, that do by their own light recommend themselves to the consciences of men. And then,
2. Concerning the apostacy of man. To instance briefly therein man is a fallen creature; he is not in the state that was original to him or primitive, or wherein he was made. This, (one would think,) in the first speaking or hearing, should strike conscience with its own light; but if it should not with any that are more stupid and less considerate, let men but refer themselves to their own original state and nature, consider their nature abstract, and then compare themselves with what they may easily discern and find of their present state and case.
The most general consideration that you can have of,
or concerning your own nature is, I am a sort of creature,
that can think, that can use thoughts well; do but look
to your present state, the common state of men according
to that representation and description that is given us of
it; “all the imaginations of the thoughts of man’s heart
are only evil, and that continually.”
Sermon II. Preached January 18, 1690.
Commending ourselves to every man’s conscience.
THAT which we have in hand of the several things observed to you from the text and context, is, That the great things of religion do carry with them a self-recommending 51evidence to the consciences of men. And we have shewn, first, what that principle is, here called conscience. And, secondly, have touched upon the proof of the assertion.
The principle itself which is to be applied and appealed to, was considered as to its prospect and retrospect. As to the former, it is the business of conscience to see before us, to discern the way we are to go. If a man do not, with good conscience, proceed in his way; if he go wavering, and with a suspenseful mind, and in continual doubt, shall I, in so doing, do right or wrong? Such an one can never steer his course acceptably to God, or comfortably to himself; and, according to its retrospect, conscience is to make a stand, look back upon the way that a man hath taken, and thereupon make its judgment; whether he hath done aright, or wrong, in either respect, conscience is to judge; to judge of practice both as to what is done, and what is to be done; and it is principally conscience, in reference to its prospect, that we have to do with it here; though it is one and the same principle that doth both; and the turn is quick and easy, from looking forward to what we are to do, to looking backward to see what we have done; and to see what may belong to us by way of reward, or by way of penalty hereupon.
And so we proceed to prove the assertion; and here again you were told, that both such things as are within the disco very of natural light, and which relate to religion; and such things too, as are super-naturally revealed one way or other, come to have this self-recommending evidence to the consciences of men; and this we proposed to prove to you, by some instances, upon which such an appeal is to be made to conscience itself, which is the clearest and most convictive way of proving any thing in the world; when we therein speak to the very inward sense of a man’s own mind. And we propounded to give instances, under these four heads; to wit, of truths, or precepts, of prohibitions, and of judgments, or Divine determinations concerning what is due unto a person, as he is found complying, or not complying, with the divine preceptive will, in point of penalty or reward.
We did propose to give instances of truths which concern—1st. The beginning of all things.—2ndly. The apostacy of man.—3rdly. His redemption by Christ;—and 4thly. The final issue of all things. And as to the two 52first of these, you had instances the last day. Now to go on,
3. To instance somewhat concerning the redemption of man by Christ; as that man, being in so lost and forlorn a condition, God did send his own Son down into this world to be a Redeemer and Saviour to him. This is a thing, not evident at first sight; it was not upon the first proposal discovered; it is not as soon as we hear it evident to any of us; but it may admit to be clothed with that evidence wherewith it must recommend itself to the consciences of such as shall consider. There is enough to make it plain, both who he was that came under the notion of a Redeemer into this world, and what he came for; that doing the part of a Redeemer, was really the design and end of his coming.
1. Who he was. That he was what he gave himself out
to be, the Son of God; that he came down as a God, to
dwell awhile in this world among men, having made himself like us, and become one of us. Though this, I say,
was not evident at first view, there was enough to make it
evident; that is, that he who was spoken of, under the
name of the Son of God, a thousand years before he came,
accordingly came about such a time which was foretold:
any man that should consider it, must needs say, In my
conscience this is so; this is the Son of God.
2. That this great Person, this glorious Person, should
die (as we know he did) upon a cross; that certainly
speaks the end of his coming into the world, as a Redeemer;
it could not be that one who was so plainly demonstrated
to be the Son of God, should die for his own fault, or otherwise, than by his own consent, when it had been the easiest
thing in the world to him to have avoided that fate, of
dying like a malefactor on a cross. He had legions of
angels at his command, and ways enough to have warded
off the blow: it was neither by his default, nor without his
consent, that he did die; this speaks itself evidently to
every conscience of man. Then what was it for? It could
be upon no other account than to redeem and save lost
sinners; so that the design is thus generally evident; that
is, is capable of being evidenced, made evident to any conscience of man that doth consider; and more especially,
that he died to procure the pardon of sin for poor sinners;
died that they might be exempted and saved from the
necessity of dying, that is, eternally: and that he died to
recover men from under the power of sin, nothing is in 54itself more evident, if you consider this in the place wherein
it stands, and which belongs to it in the series of gospel
doctrine: that is, it can never be, that so great, so wise, so
holy a person as the Son of God was, should die to procure
pardon for men, and yet leave them slaves to lust and sin.
it is evident to every conscience of man, that if he died to
save sinners, he died to sanctify, as well as pardon them,
and that he was exalted to be a Prince and a Saviour, to
give repentance and remission of sins both together.
And so much, therefore, concerning the design of redemption by the Son of God, who came down into this world upon this account, may be represented with that evidence, as to command any conscience of man that considers, into an assent: This cannot but be so, in my conscience this is so. And then,
4. Concerning the final issue of all: there is such truth shining, as must needs strike conscience, if it be attended to; it is clothed with that evidence, or easily admits to be, as must overpower the consciences of men into an assent. As,
1. Concerning the final issue of things; that this present state of things shall have an end. Any body that
considers, cannot but say, in my very conscience it cannot but
be so, it must be so: things are not to run on always sure
as they now do. This state and posture of things certainly
is not to be eternal; for is it a likely thing, that God will
perpetuate his own dishonour, that he will have the
generations of men in a continual succession to rise up
one after another, full of alienation and estrangement from
the Author of their being, and always to live upon the earth,
while they live, to no other purpose than to express their
contempt of him that gave them breath? Will not this have
an end? Sure any conscience of man must need say, This 56state of things will have an end.
2. This cannot but be evident concerning the end of all
things, to those that consider, that sure their end will be
glorious, suitable to their glorious beginning and glorious
Author; that God will, in putting an end to things so like
himself, and so, as it is worthy of God, there is no doubt
but he will: any conscience of man must needs say so.
God will do at length like himself; men have done all 57this while like themselves; they, like men, have transgressed, and perpetuated, to their utmost, their rebellions in
this World against their rightful Lord; thus they have been
in all things while doing like men; and God will at length
do like God, no doubt but he will. There can be in him no
variableness, nor shadow of turning; His nature alters not;
He is the I Am, and is what he is; and, therefore, there
will be an issue of all things, that will demonstrate, to all
apprehensive creatures, the glory of the great Lord of
heaven and earth; even to the highest, and in ways most
suitable to himself; that is, it shall go well with all that
have been sincere lovers of him—devoted to him, studious
to please him; that valued his favour, and despised it not
as the most do; but for the rest, this world, the stage of
their wickedness, where they have been sinning from age
to age, is reserved on purpose for the perdition of ungodly
men; and reserved unto fire for that end and purpose.
Now, when these things come to be represented, they do carry in them that evident appearance of verity and truth, that more than very similitude, that every conscience of man must say, These things are very agreeable to truth, cannot but be true. There is a con-naturalness between the soul of man and truth, between the mind of man, the conscience of man that is to judge of truth, so that any must say that consider, It cannot but be thus; in my very conscience it will be so. Then to go on,
582. To the next head, that of precepts; wherein, as in
reference to the former, it was the business of conscience to
discern of truth and falsehood; so in reference to this, it
will be the business of conscience to discern of right and
wrong; but here we shall only mention those two great
comprehensive precepts,—“Thou shall love the Lord thy
God, with all thy heart, and with all thy soul, and with
all thy might, and with all thy mind, and shalt love thy
neighbour as thyself.”
And then, that he whom God hath set in a certain order and rank as a fellow creature; a creature of the same order, having the same nature that I have, and the same natural capacities, both as to knowledge and enjoyment, should be loved by me as myself: Do not my fellow creatures of the same order deserve as much love as I do deserve? And, therefore, can it be a reasonable thing that I should cut off myself from the community to which I do belong? That order of creatures in which I am and live, only within a private course of my own, apart from the rest of mankind? It cannot be, I must love my neighbour as myself; whatsoever there can be in my nature, that must draw and attract love, must be in them that have the same nature, that have the same capacities that I have; so that every one that considers, must say, this is true, even to the light and sense of my own conscience; thus it ought to be; this is the very right of the case; and he that laid this law upon me, doth by this law require no more than the very nature of the thing requires.
But then considering that apostate, lapsed creatures
cannot arrive hither to this loving of God above all, with
all the heart, all the soul, all the might and mind; neither
can there be that redintegration of kind dispositions and
affections, mutually towards one another, that is required
in that other precept; having all lapsed and fallen, without 59a reparation and renewal of their frames, without having
their frame repaired towards God and towards one another;
this makes the Gospel necessary to come in, in reference to
fallen lost creatures. This was the original duty of man,
and still is incumbent upon him as a just duty; but he can
not come at it till there be a reparation and renewal of his nature; and for this the gospel (as was hinted) doth contain prescriptions, or a proscribed course. Now as to God,
the gospel runs upon duty, suitably to our lost state, under
two heads, Repentance towards God, and Faith in our
Lord Jesus Christ; this law lying with its eternal invariable obligation upon all intelligent nature, upon every reasonable creature,—“Thou shalt love the Lord thy
God with all thy heart.”—Aye, so I ought, saith conscience,
but I have not done it, I have been a rebel against him; a
thing very inconsistent with dutiful love. I have been
a stranger and an alien to him, alienated from the life of
God; a very inconsistent thing with communion love,
with conversible love. What then is to be done? here is
no returning to my duty and pristine state again, for a
fallen creature, for one that hath degenerated and been in a
state of enmity and rebellion against God, (as I have been,)
but by Repentance. I can never come to love again till I
repent. Here is that, therefore, which the gospel does
injoin in the first place,—Repentance towards God. I was
under an obligation to him, as I was the work of his hands;
and as a reasonable creature, I was to love him with all my
heart, soul, might, and mind, and I have been a rebel to
him, and an enemy against him; but through his grace
I repent of it; I repent of it with all my heart, and with all
my soul. And by repentance, it is, that the soul is to return
into the exercise of this vast all-comprehending love,
towards the all-comprehending good; it comprehends all
our duty towards him, who comprehends in himself all
excellencies, majesty, glory, and felicity. Now will not
any considering man’s conscience say to this, It cannot
but be so; that he who was under so natural an obligation
to love God with all his heart, soul, might, and mind; and hath been disloyal,
an enemy, and false to him, and a rebel against him, ought to repent of it? In
my very conscience he ought; every man that considers will say so. What? Have I
been a traitor to him that gave me breath, and shall I not repent of it? or doth
that gospel enjoin me a wrongful thing that calls me to repentance? And shall I
not be a vile creature if, being so called, I will never repent; 60but bear within me an impenitent heart, an heart than can
not repent, as that fearful expression is,
And so for Faith in our Lord Jesus Christ, doth not the
thing carry evidence with it to the consciences of men,
That he who is to make up (upon such terms as you have
heard) that which otherwise must have been an everlasting
breach between God and the sinner, should not have the
soul, when called thereto in the gospel, and being now in
its return to God, take him in its way, and pay a dutiful
homage to him whom God hath set over all the affairs of
lost souls, to be to them a Prince and a Saviour, to give
repentance and remission of sins? But in order thereunto,
here it must be begun, for the poor soul thus to own him
in the high authority of his office. This is the homage,
which is in sum, the meaning of faith in Christ; the paying deference to him whom God hath set over all the
affairs of souls; that is, by resigning themselves up to him:
that is the homage that you owe him. And herein lies the
substance of faith,—gospel-faith, self-resignation, a self-surrender, whereby you put yourselves absolutely into the
hands of Christ, and own his high authority, as he is a
Prince and a Saviour. And is not this the most reasonable
thing in all the world? Doth not every conscience of man
say so when he considers, If ever I will be reconciled to
God, it must be by the blood of Christ: and he hath an
office over this lost world, founded in his blood? And
shall I not come and pay my deference to him at the
footstool of that throne which God hath set up for him?
When he hath said to the Son, “Thy throne, O God, is for
ever and ever,” shall not I come and pay my homage to this
Son of God, at that throne? (
Sermon III. Preached, January 25, 1690.
Commending ourselves to every Man’s Conscience in the sight of God.
THE matter is in itself so obvious, that this self-recommendation is not thus spoken of the persons, personally considered, but with reference to their work of dispensing the gospel of Christ, and holding forth the great things contained in it: that that laid our ground fairly enough in view, for that which I mainly intended to insist upon from these words, and that is;
That the great things of religion do carry in them a self-recommending evidence to the consciences of men. And here, having shewn you what is meant by conscience, what that principle is that is to be applied unto, appealed unto, in this work of ours; we come to evince to you the 62truth of the thing, that there is that self-recommending evidence in the great things of religion, even to the very consciences of men. We propounded, (as you know,) to prove it by instances, and we have proved it,
1. By instances under the head of truths, or the doctrines unto which assent is to be given; and we have proved it.
2. By instances under the head of precepts, duties, enjoined to be done;—and now we shall farther prove it.
3. By instancing in prohibitions of sin to be avoided;
and in them you will find the same recommending evidence
to men’s consciences, if such prohibitions, as do but come
under your notice, be considered a little; as that general
one, “Oh, do not that abominable thing which I hate.”
(
But to descend to more particular prohibitions, there the
thing will be still plain; do not live after the flesh, if you
do, it is mortal to you; “If ye live after the flesh, ye shall
die.” (
Again, “Do not grieve the Spirit of God, do not quench 68the Spirit; (
When again he saith to men, love not this world, nor the
things of this world; If any man love the world, the
love of the Father is not in him; (
Again, do not take more care for this temporal life, than for
spiritual and eternal life; or to give it you in the words of our Saviour,
“Labour not for the meat that perisheth; but for that which endureth to life
eternal, which the Son of Man shall give.”
Doth not this carry its own evidence to you with it? That is, when I know I have but a short temporal life; which, do what I can, will soon come to an end; and there is an eternal state of life which must come after wards. I know I am a creature made for eternity, and for an everlasting state. Doth not this carry its own evidence with it, when I am forbid to take more care for this mortal life, than for life eternal? When I am forbidden to make 64more solicitous provision for this perishing life, than an immortal life? Doth not the reason of the thing speak itself in my conscience? But I go on,
4. To the last head which I proposed to give instances of.
We have gone upon divine truths, divine precepts, divine
prohibitions; we shall only instance further, upon the head
of divine judgments, or judicial determinations. I cannot
call what I intend by a fitter name, or nearer to that of the
apostle, who knowing the judgment of God, that they who
do such things are worthy of death,—here is the divine judicial determination,
de debito retributionis, what is justly to
be retributed to those that are found to disobey the stated
known rules of his government. His judgments in this
sense, they are a light that goeth forth;
And so, if we should take the determination which is given us,
concerning the stated method of God’s final procedure in that which is called the day of wrath, and the
revelation of his righteous judgment; to wit, that to them 66who, by patient continuance in well doing, seek for glory,
and honour, and immortality, he will give eternal life;
(
It remains to say somewhat by way of use.
1. We learn hence, that upon the whole, there cannot but be much sinning against light in this world; and especially under the gospel, where there are those so clear, evident, and convictive things, that are insisted upon so much from time to time, which even make their own way to men’s consciences; though through them they do not make their way to their more abstracted hearts. Do but appeal to yourselves; what are the things that you hear of in these assemblies from one Lord’s day to another? Are they not the 67things as I have now given you instances in, and in former discourses? Do not you hear of such things most? And do not these things speak themselves in your very consciences? Yet, is it not apparent that the course and tenor of men’s lives run counter to the tendency of all these things? Oh, then, how apparent and insolent sinning against light is there among us in our days! A fearful thing to think of! that men should in their consciences know that such and such things are true; and that, if they be true, they must be considerable; if they be true, they are as important truths as can be thought of; and yet they will not think of them. They know such and such things are commanded; but they never set themselves about them. Such and such things are forbidden, but they take no care to avoid them. Such and such judgments are fixed and determined by the righteous will of God, and they take no care; have no forethought to make a title clear to the reward that is promised, or to avoid the penalties threatened. What sinning against light is all this? And what is the issue of all this like to be?
2. You may further see hence, that if man be so capable a creature, through his having that principle settled in him of judging of things; to wit, truths, precepts, prohibitions, divine determinations, or judgments, as you have heard, then he is as capable a creature, by the same principle, of judging of himself, and of his own case hereupon. I pray consider it, it is one and the self same principle by which I am first to judge, Is such a thing a part of divine truth, and to be received accordingly? and afterwards to judge, Have I received it accordingly; yea or no? And so, in reference to the other several heads, it is but the same principle that I am to use, and put in exercise, both ways. If I am a creature capable of judging of truth, of duty, of sin, of desert in general; then I am capable of judging some what of the state of my own case hereupon, in reference to all these. And pray let that be considered only in the way to what is further to be considered.
3. It is, then, a very strange kind of stupidity, that men do not more generally lay themselves under judgment, one way or another, when they have this principle in them, that is so capable of doing, and the proper direct use whereof (at least) is to do it. It is strange that men should spend all their days amidst the light by which they must be finally judged, and never go about such a thing as the forming of a preventive judgment concerning themselves. And 68yet we are told that this is the only way of escaping the severity of a destructive doom at last from the supreme Judge. “Judge yourselves, and ye shall not be judged.” That people should pass away their days, and under a gospel, and never find time (as it is, God knows, with too many) to ask themselves the question, Into what sort and class of men am I to cast myself? There are those that do belong to God as his own children, the members of his family, his special domestics. Am I of that family, or am I not? Do I belong to God, or do I not (Do the characters of a righteous person or a wicked one belong to me? Am I one that fears God, or, one of them that fear him not? That love him, or that love him not? Am I (in short) a regenerate person, or an unregenerate? A convert, or an unconverted one? It is strange how men can dream away their time under a gospel as we live, and never ask themselves such questions as these are, in reference to so great and important a case; let one day come and go after another, and take it for granted that things are well, without ever inquiring. To what purpose, I pray, is there such a principle in the souls of men (as conscience, when this signifies nothing? It is thus tied and chained up from doing any thing of its proper business in their souls. If it be brought into true light, (as it may be with some, if their case do infer so,) it will speak comfortably to them, if their case doth admit it. But if you have no converse with your own consciences, have nothing to do with them, never converse with them, never commune with them, they never speak to you one way or other; you have neither comfort from them, nor are awakened by them. But again,
4. We further note to you, that sure, upon the whole matter, man is become a very degenerate creature. The state of things with men living under the gospel, gives so much the more clear and certain judgment of the state of things with men more generally and indefinitely considered; for if they that live under the gospel, notwithstanding the clearer representation of things there which are of the greatest concernment to them, and the most earnest inculcation of such things by them who have that part incumbent on them to open and preach the great things of the gospel among them; I say, if among these there Be so deep a somnolency, the spirit of a deep sleep poured out; if even these men are generally unconcerned, and do not care what becomes of their souls, and what the state of things is between God and them, certainly, upon the whole matter, 69man must needs be a very degenerate creature, to have such a principle of conscience in him to so little purpose, so much in vain, which was designed in his original and instituted state to be his guide and conductor all along through the whole of his course; but now-a-days it doth not, for the most part, or at least not in reference to men’s greatest concernment, the state of their affairs and case God-ward, and as things lie between them and him. And again,
5. We may learn wherein the degeneracy of man doth
generally and principally consist and lie, and what is the
most mortal ail and evil that hath befallen men by the fall;
that is, the interruption and breach of the order between
the faculties, that which should lead and guide, and those
which should obey and follow: here lies the principal
maim and hurt of the soul by the fall; it lies in this chiefly,
that the order is battered and broken between faculty and
faculty, between the practical judgment (which is the same
with conscience) and the executive power, which should
act and do according to the dictate of that judgment or
conscience: here is the maim; it doth not lie so much in
this, a mere ignorance, or (suppose that) in a mere inaptitude
to know, or an incapacity of knowing the things that are
needful to be known; but it lies chiefly in this, that the
things we do know, they signify no more with men, than
if they knew them not; the inferior powers do not obey
and follow the superior: as, for instance, now, among us,
who believe the Bible to be the word of God, and who do
profess the Christian name, take a man that is under the
dominion of this or that particular lust in his nature, it is plain this lust
carries him against a thousand texts of scripture; what will a text of scripture signify to a man that is
under the violent hurry or impetuosity of a lust? Though
conscience tells him, at the same time, this is a divine
word, a divine dictate; this word is from God, and it speaks
like itself in my conscience, that it is a divine word. Alas!
how little doth a text, or multitudes of texts of scripture,
prevail in such a case, when a man’s heart is carried by the
power of such a lust? “The lusts of your fathers ye will
do,” (
6. I would infer, to wit, wherein regeneration most principally lies: when a man understands what it is to be
degenerate, he will the better know what it is to be regenerate;
it must lie in this, in the exalting the law of the mind into
its proper dominion and government, the placing that upon
the throne which is to beget a man, spirit of spirit;
whereas, before, he was only begotten flesh of flesh; for
when flesh is a ruling and governing nature, then the man
is called flesh; but when the spirit is become the ruling
and governing thing, (which is the new nature,) then he is
called spirit; and he is made spirit before he ought to be
called so. And this is the effect of regeneration, the creating of a man’s spirit again, that is restoring him to
himself. “That which is born of the flesh is flesh, and that
which is born of the spirit is spirit.”
7. That a degenerate and an unregenerate man is a miserable creature; as he is a most depraved creature, so he is a most wretched creature; for, take the state of his case, as things are with the unregenerate man, his soul is the 71seat and stage of a continual war, to no purpose. Indeed, the soul of a saint in this world is the seat of war, but it is a war to a good purpose; a war wherein he finally prevails, and wherein he is habitually victorious all along. But the soul of an unregenerate man is he seat of war in vain; for the right principle is always worsted, perpetually worsted; there is not a war as there is in the regenerate, in the faculties taken separately and apart, as in the very heart itself, and in the will itself. The regenerate person hath a war; there is a love to God, with its opposite; but that love is the prevailing inclination: there is faith with unbelief; but then faith is habitually prevailing in the regenerate person. In the unregenerate person there is no such thing as faith in the heart, love in the heart; but a total unbelief, a total enmity, and total fearlessness of God, and a total vacancy of desire after him, and delight in him; but there is light in his conscience: his conscience tells him God is worthy to be loved, worthy to be desired, worthy to be delighted in, but there is nothing in his heart correspondent, so that this soul is a continual seat of war, in vain, and to no purpose; for the bent of his heart always carries it against the light of his mind and conscience; so that, although he doth acknowledge in his conscience that God is the chief good, he always keeps off from him; that he is the highest authority, yet he always disobeys him; never fears him, never stands in awe of him; as such, therefore, this sort of creature is a miserable creature, he is a creature composed for torment, having a principle in him that always tells him what he should do, but no principle to enable him so to do; so that continually he doth against what he should do. This is as much as is possible to be made for torment; but then remember, it is self-composed; you have made yourselves so: if this be the case with any of us, we have fought against the grace and Spirit of Christ, by which this sad case should have been redressed: and we have habituated ourselves to a course of living after the flesh, by which flesh hath got dominion over conscience; whereupon conscience can never come to rule it, but dictates to it always in vain. Again,
8. They are very happy souls in whom there is a reconciliation brought about between the light of their
consciences and the temper and inclination of their hearts, by
the conforming of the latter to the former. This creates an
heaven within them, when a poor soul sees its way, and
walks in it; sees that God ought to be loved, and he loves 72him; that he ought to be trusted, and trusts in him; that
he ought to be delighted in, and delights in him: this is
heaven on this side heaven, this is heaven under heaven,
when conscience is the governing thing in his whole conversation; so that he doth not consider, Wherein shall
I advantage myself by this and this negociation and affair?
increase my estate and my condition in this world? He doth
not, finally, and ultimately, consider that, but how shall I
manage this affair to please God, so as I may approve myself to him, and so as that my own heart and conscience
shall not reproach me about it? O happy man that walks
by this rule! This is the new creature’s rule; they that
walk according to it, peace shall be upon them, and mercy
upon the Israel of God.
Sermon IV. Preached February 8, 1690.
Commending ourselves to every man’s conscience in the sight of God.
WE have had occasion several times of considering the context; “We all with open face beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord; so ends the foregoing chapter. “Therefore, (so begins this chapter,) seeing we have this ministry, as we have received mercy we faint not, but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.” You know what observations have been recommended to you from this portion of scripture, principally from these last words, but relatively considered, as well as absolutely. As,
1. That there is such a principle in every man, as that of conscience, unto which the great things of religion do carry with them a self-recommending evidence.
2. That the business of the gospel ministry doth lie very principally in a transaction with the very consciences of men.
3. That this transaction is to be managed in the sight of God. And,
4. That from all this proceeds, in very great part, the unfainting vigour and resolvedness of faithful ministers in their work.
We have insisted upon the first of these; we will now proceed as far as we can with the rest, and begin with the next in order; which is,
2d Doctrine. That the great business of the gospel ministry doth very principally lie in a transaction with men’s conscience. We are here to shew you, 1st. wherein this transaction lies; and, 2dly, to shew that the work of the ministry lies in it, and must so do very principally.
741st. Wherein this transaction with the consciences of men doth lie. Why,
1. In dealing with men about such things chiefly as do most directly come under, and as are most apt to take hold of their consciences; in insisting (I say) chiefly upon such things as are most likely to fasten upon conscience, and take hold of that.
2. In endeavouring to set such things in as clear light as may be, to represent them as advantageously as we can, that conscience may have nothing to do but to discern the very evidence of the things. This is plain, this is clear: to represent things so that at first sight they may be assented and submitted unto as much as in us lies. And,
3. To appeal hereupon to conscience about it; that is our business, recommending ourselves to every man’s conscience; that is what we have to do, provocare, to call unto conscience: Come, do thy part; see if there be not evidence in this and that truth; see if there be not equity in this or that precept; see if there be not wickedness or danger in this or that sin; see if there be not righteousness and reasonableness in this or that judgment or determination, that we find recorded in the word, and pronounced in reference to such and such cases. These (you know) were the four heads instanced in, to let you see the things of religion that do carry in them a self-recommending evidence to the consciences of men. Our business must be to appeal to conscience about such things; to call upon it to do its office, to judge and pronounce, Are not these things so? And,
4. To endeavour to awaken conscience, supposing it drowsy and somnolent, as God knows, it is too much with the most; when we have appealed to conscience, to appeal again, as that petitioner did to that great prince: “1 appeal from thee,” said she.—“From me? (said the prince.) Whither will you appeal?”—“I appeal (said she) from you, asleep: you were asleep just now, while I was telling my story: I appeal from you asleep, to you awake.” So we are to appeal from conscience to conscience; from conscience asleep to conscience awake. That must be our business, to endeavour, as much as in us is, to awaken conscience to the exercise of its office in that great business, that we recommend ourselves to it about. And,
5. To answer what we can the cavils and foolish counter-reasonings of carnal hearts against truth and against duty, or in favour of any way of sin, that the litigating humour 75may (as much as in us is) be repressed, and men’s spirits be subdued, that they may have no more to say; but that their mouths may be stopped, and they laid under a restraint to lie down silenced and convinced before the Lord. And,
6. To urge conscience to its final answer, to its determination upon the whole, as there is such a thing as an
answer of conscience to be finally given in particular cases,
that we may apply ourselves to men about. And if conscience be rectified and sanctified, and sprinkled with the
blood of Jesus, it will be brought at length to give a good
answer, a complying answer, a yielding answer; as that
which the apostle speaks of: “A like figure whereunto
(having spoken of the ark before, that saved Noah and his
household from perishing in the universal inundation) even
baptism doth now save us; not the putting away the filth of
the flesh, (not the external sign,) but the answer of a good
conscience towards God, by the resurrection of Jesus
Christ.”
2dly. Why must our business thus lie in a transaction of men’s consciences? To that I shall need to say very little, because the things speaks itself. That is,
1. That there being this principle in man, which signifies nothing else but a power to judge in such matters, relating to such practices as shall be laid before him. And,
2. The objects carrying in themselves (as you have heard) a self-recommending evidence to this principle, nothing remains, nothing is left, but that in the course of our ministry, in the way of our dealings with men’s souls, that we do thus apply ourselves, do thus deal with this principle of conscience. Touching these objects, it is the office of conscience to judge of things, and the things themselves carry with them an evidence that comes under the notion, cognizance, and judgment of conscience; even by that very light wherewith they are clothed, and therefore the matter speaks itself; our business must lie there or nowhere; if we do not in these matters apply ourselves to the consciences of men, and treat with them, we had as good talk with stones and pillars.
Therefore I shall leave that, and speak somewhat to the third observation, the use of which too will best fall in afterwards together.
773rd Doctrine.—This transaction with the consciences of men must be in the sight of God, there it must be made. I shall here briefly shew, 1st, what this means; and, 2ndly, why it must be so.
1st. What meaneth that such a resolution should be taken, and such a course held, we will transact, and do transact with the consciences of men in the sight of God? What can the meaning of that be? Why,
1. Negatively, the meaning of it is not, barely, that
God shall see, or will see, how this transaction is managed.
That is not all that is meant by it, for it is very manifest
that the import of this speech holds forth to us somewhat
electively done in this matter; but God’s seeing us is not a
thing subject to our’s, or any man’s choice, he will see
whether we will or no; and if that were all that were
resolved in the case, it were to resolve God’s part, and
not our own part; and this were idle and foolish for us
to do; he will do his own part, and this in particular; he
will see, look on, and behold whatsoever we do, and whatsoever you do. “All things are naked and manifest to his
eye, with whom we have to do.” (
2. There is a part or act of our own implied in this,
that we will do such and such a thing, and this in particular in the sight of God. And what is that? That is, we
will appeal to the sight of God, and to his judgment,
about what we do in this matter. And this is a thing
electively and voluntarily done, as a matter of choice, that
we will appeal to his eye: it is true, it is no matter of
choice that God will see, but it is matter of choice that
we will appeal to that eye of his. And this is the great
character of sincere ones, often mentioned in scripture; 78that is, that as they know God beholds and sees them in every
thing, so they do study and labour to approve themselves to his eye, and (as it
were) invocate his observation. “Search me, O God, and know my heart; try
me, and know my thoughts, and see if there be any wicked
way in me, and lead me in the way everlasting.” (
And so there are now two parts manifestly distinguishable; that is, God’s part looking on, and man’s part in appealing to his observing eye, and expressing a desire of his complacency in reference to those things he is looking upon; but then, as to our own part, or man’s part, wherein we are concerned, which lies under our present consideration, that you may also see is two-fold; that is, there is the preacher’s part, and there is the hearer’s part: it is the former of these that is directly here meant; and the latter implicitly and by consequence.
1. The former is meant directly, that is, they whose business it is, as ministers of the gospel, to treat and deal with the souls of men; their part is directly there expressed, to appeal to the eye of God, concerning their own integrity and the uprightness of their aims, in all the applications they make from him, and upon his account to souls. But then,
2. The hearer’s part is implied; not as that in reference whereto we can undertake, but as that in reference whereto we do and must endeavour; that is, that they also may be brought to appeal to the eye of God, in this transaction that is between us and their consciences. This is that we must endeavour. As,
1. We must endeavour to make them sensible of the divine presence, in which we are at such times as these. That is incumbent upon us on our part, that we engage you as much as in us is, to do your part; that is, to appeal jointly with us to the eye of God, about that for which we appeal to you and your consciences; our business must be to make you apprehensive and sensible, that we are in the presence of God; that there is a divine eye inspecting us, looking upon us: we must put you in mind of this, that we speak, and you hear in the presence of God: and under the observation of his eye, his piercing eye is upon us, he sees with what mind and design the speaker preacheth; he observes with what temper and disposition of mind every hearer heareth. This we are to our utmost to make you apprehensive of. And,
802. Supposing deviations and wanderings, (to which we are always too prone,) we must summon you into the divine presence, so as to let the matter we deal with you about, be transacted as in that presence: we must deal with you as upon such a supposition as this, It is an easy thing for you to put off a man that speaks to you?—you think you may boldly and safely slight the words of a poor mortal man: but we must have you into the presence of God, and all this affair must be transacted as under his eye. If you do disregard what a poor mortal man saith to you, come, let you and I go before the Lord now, here he is upon the throne; pray, let him have the hearing of the controversy between you and us; give him the hearing of it, let him see the state of the case, submit the matter between us to his judgment, whether you ought not to receive such and such truths, whether you ought not to comply and yield to the authority of such and such precepts, and whether you ought not to dread and shun to the uttermost such and such sins. Pray, let the great God have the hearing of the business; we summon you into his presence, and would not have you regard us in what we say, but him. And if we should go to particular instances; it may be, there are such and such sins that divers of you have been from time to time admonished of, and it hath been all in vain; you would never give us the hearing; we have spoke (as it were) to the wind. Suppose a licentious young man have given up himself to walk in the way of his own heart; and we have reasoned the matter with such, and debated it with them, whether it were not safer for them to be under the divine government, to walk according to divine prescriptions, than follow the hurry and impetus of sensual inclinations; telling them this will be your death, this will be your ruin, this you will rue for another day; but they will not hear us. Then we only say in this case, ‘Come, and let you and I go before the Lord;’ and let the matter be reasoned out in his sight, or in his hearing, and let him judge between you and us, whether you ought not to hearken, whether it will be fit for you, a creature, to oppose the will of your Creator; one that was raised out of the dust but the other day, to oppose your appetite and inclination to his authority, to his wisdom, to his good, and righteous, and holy will? Do but try, and see what courage and confidence you can have, thus to give the cause to your own will, fancy, and humour, against his will, wisdom, and authority; now you 81are brought before his throne, and now the matter comes to be transacted immediately as under his eye, between, you and a poor messenger of his, that he employs in his work; and so, though we can only directly do our own part in this business, as appealing to conscience under God’s eye; we must likewise put you upon your part, that is, must summon you, and draw you in with us, into such an. appeal to God, when we are dealing with your consciences in their souls’ concerns.
Now, by this time, I hope you see what this transaction with the consciences of men, as in the sight of God doth mean. And if.
2ndly. You would know why it must be thus, why this transaction should be with the consciences of men in the sight of God, manifold reasons presently offer themselves. As,
1. It is his work that we are employed in, his business that we go about, when we speak to men to turn and live, when we would have them repent and believe the gospel; when we would have you come back to God, and pay your homage unto him, it is his work that we are doing all this time. And why should we not, as much as it is possible, aim and endeavour, that we may see how his work is done? That is, that we bring you under his eye as much as in us is.
2. We go about this work of his continually in his name. It is his work, and done in his name; by his authority we continue in it, being sent of him. Why should not what is done in his name, be done under his eye, even of our own design and choice, as much as is possible, on the one hand and the other? For whatsoever we are to do, we are to do in the Lord’s name; we that speak, are to speak in the Lord’s name; you that hear, are to hear in the Lord’s name, or hear what is spoken in his name. And why should it not be a matter of choice with us, that all be transacted as under his eye and in his sight? And,
3. He hath equal power over us, and over you; his power obtains alike over all; and where we are sure his power is alike over all, why should we not all endeavour alike to walk under his eye, and labour to approve ourselves to his ye, under which all are? And,
4. He perfectly knows all matters of fact that do belong to this transaction; and, therefore, since we are sure he 82doth, it is better that we consider it, and accordingly, study to approve ourselves to his inspection, he doth know all the matter of fact; he knows my thoughts, and all your thoughts, throughout this whole transaction, on such a day, and at such a time as this. And,
5. He is the only competent judge of the matter of right; whether you or I do right or wrong, in reference to what is spoken and heard. And lastly,
6. To be sure, he will be the final judge; it is good for us to consent and agree to it, that he shall be the present judge, and that then this transaction be carried on designedly under his eye; he will be the judge at last, when the secret of all hearts shall be laid open, and there is no declining his judgment; certainly, therefore, it is the wisest and best course, as much as possible by consent, and willingly to bring things under his eye, and notice now; and endeavour to approve all this transaction to the inspection, the present inspection of that eye, the final judgment whereof we cannot avert.
And so way is made for somewhat of use, in reference to this two-fold observation, that we have thus far insisted on: many things might be said, but for present take this.
We may see by all this what the case is like, of them that
live long disobedient to the voice of the gospel, under
which they live. See a little and judge of the state of their
case and affairs, They that live statedly under the gospel,
must be supposed to have many applications made to their
consciences, for that is the very business of the gospel, immediately to apply itself to the very consciences of men;
for you that have lived long under the gospel, (whether
successfully or unsuccessfully,) there have been many
applications made to your consciences, by those that have
been employed in this work about matters of the highest
importance and concern; you had best consider with what
success and with what effect; but if it hath been with little,
that is, if hitherto you have disobeyed the voice of that
gospel, under which you have so long lived, it cannot but
have been with very great regret, many turns and reclamations of your consciences: if conscience were not a
capable principle of judgment, when it is applied unto,
when appeals are made to it,—it would be the vainest thing
in all the world to talk of commending ourselves to the
consciences of men, in the sight of God, as the apostle 83here speaks. Why to their consciences? It were as good
do it to any thing else as conscience,—if conscience be not
a principle susceptible of conviction, when it is applied
unto. Therefore now let it be considered, that conscience
is a judge wherever it hath place and is applied unto; it
doth (as it were) keep its power; and, indeed, it is capable
of sustaining several parts: where there is a judicature,
there is a registry too; and it is as well capable of recording things as of judging them. It may be, many have
made it their business to slur and blot the records that are
kept in the court of conscience. But that is a vain thing,
this shall all come into view again. Every time that thou
hast come, with a vain heart, into the presence of God;
every time thou hast offered here the sacrifice of a fool;
every time thou hast come like such an one, with thine
eyes in the ends of the earth, when they should have been,
intent upon the Divine Majesty, to pay thy homage to
him, every time thou hast opposed resolution against conviction of conscience, thou wert convinced in thy
conscience, certainly there must be a change, and a reformation; things must not be with me as they have been;
it is not a right way I have been, but thou hast resolved I
will not reform,—I will live as I have lived, do as I have
done: every time that Christ hath been offered to thee, and
thou hast refused him, and he hath had cause to complain, as
in the prophet, “My people would not hearken to my voice;
Israel would have none of me.” (
Sermon V. Preached January 19, 1690.
Commending ourselves to every man’s conscience.
OUR business must be at this time (as you foreknow) the application of two of those observations together, which have been gathered from these words, (two doctrines applied together;) to wit, the second, that the great business of the ministry lies in an immediate transaction with men’s consciences; and the third, That this transaction with the conscience of men is to be managed in the sight of God. These two have been opened, and are now to be applied together; and there are many things which it is very obvious to infer from the one or the other of them. As,
1. That therefore, in carrying on the ministerial work, such things are mostly to be insisted on, as are most accommodate to conscience, and are apt to take hold of it; and about which we may, with the greatest confidence and clearness, appeal to the consciences of men: when once it is understood what principle in men we are to apply ourselves to in the ministerial work, it is then very obvious to collect what sort of things we are principally, to insist upon in the managing of it. And you see what that principle is; it is not that we are wont to call wit, or fancy, or honour, or even the speculative understanding, or a disposition to religious disputes, about little, and doubtful, and less necessary matters; much less is it carnal appetite and inclination, that is to be concerned, so as to be pleased, or (at least) not to be displeased, not to be crossed, not to be vexed, not contended against; and, therefore, the things we have to say to men, in carrying on of our ministerial work, they must be quite of another nature from what would accommodate such principles as these in them. And you may easily apprehend how instructive this inference may be to all of you; and I hope you do apprehend it, though in the direct aspect of it, it doth only respect gospel ministers. And you might very well think it strange, 86and very little worth the while, that so many hundreds of persons should come together, only to hear ministers preach to one another; but yet, when you do understand what is fit for us to preach, you will also understand what is fit for you to hear, and what is necessary for you to receive, and to expect, and covet to hear most of all, and before other things; and so you cannot but see of how universal concernment, what I now infer, must be to us all; that is, that you are not to expect from us, (if we will faithfully pursue that which is our proper work, of applying ourselves directly and closely to the consciences of men;) you are not to expect (I say) fine and quaint sentences, elegant and well-formed orations; you are not to expect curious airy notions, and speculations; and much less are you to expect, that we should only prophesy to you smooth and pleasant things, that we may be sure will not offend, that will not bear hard upon any man’s inclinations, how ill or irregular soever they may be; you cannot think any thing of this to be our business, when we have conscience to deal with in this matter, and are to apply ourselves immediately and directly thither, and in the sight of God, and under his eye: nor are you to expect that we should entertain you much with perplexed disputes about little and disputable matters; and which, commonly, by how much the more disputable they are, are so much the less necessary, God having so mercifully provided, that those things that should be most necessary, should be always plain, and so should need the least dispute. I know some have wondered, that when divers have very much concerned themselves in this juncture of time, both from the pulpit, and by the press, to propagate disputes about lesser differences, in matters of religion there should be so great a silence about these things among us; and we must really and freely declare to you, we have no leisure to mind those lesser things, we are taken up about greater, and we think we are Hound to be taken up about unspeakably greater things. I do consider again and again, that saying of the apostle, “Study to be quiet, and do your own business.” (Thess. iv. 11.) And for my part, I think this to be our business,—to deal with the consciences of men in the plainest and most important things, such as are most apt to fasten upon and take hold of conscience, for as to those lesser things, there is much that is very disputable about them; some indeed do think those things to be indifferent, which others think to be unlawful in the worship of God; yet 87this is plain then, by consent on both sides, that they may be safely enough let alone, as to what they carry in themselves; and, therefore, we content ourselves to let them alone. This is plain, they may be well let alone: and when the apostle doth here speak of this thing, “by manifestation of the truth, commending ourselves to every man’s conscience in the sight of God,” you see what, and about what things it was, by what follows:—“If our gospel be hid, it is hid to them that are lost;” why then, by the manifestation of such truth as is necessary to prevent men being lost; that is, as is necessary in itself to their salvation, that they may not be lost; it was by such things by which they sought to commend themselves to the conscience of every man, in the sight of God. I know, indeed, there is a necessity, commonly alleged by some for these lesser things; that is, that though they are not necessary in themselves, they may become necessary as being enjoined. It is very true, indeed, if that were agreed on both sides, that they were indifferent,—we could readily say so with them; but they themselves very well know that that is not the state of the case between them and us; while on the one side such things are indifferent, on the other side, it is said, in the worship of God it is unlawful. And though it be true, indeed, that we are bound to obey every injunction of man, for the Lord’s sake; yet we are bound to obey none of them against him; therefore, that is plain, about things in dispute, the safest way is to be unconcerned, in matters of which, there is some doubt. And every good man must concur with us in this principle, though the particular application of it to this or that case, the peculiarity and difference of their own judgment, obligeth them to disagree; but we shall certainly agree with all good and serious men, that differ from us about these lesser matters, in insisting principally and chiefly upon such matters as are necessary to save souls from being lost; for it is plain, that good and serious men do so too. And let those matters alone for the most part, and have as little mind to concern themselves about them, as we have; and no doubt, but that when we shall more generally agree to pursue such things most, as tend to promote and propagate the power of godliness, and keep it alive, and prevent (as much as in us is) all from acquiescing and taking up their rest, in any form whatsoever without it; when we shall all agree to make it our common business, to press the things that 88do belong to living, real substantial godliness; and mutually to seek one another’s common welfare, as we would do our own: when we agree to press and insist on these two great capital things, upon which hang all the law and the prophets; that is, loving the Lord our God, with all our hearts, and with all our souls, and with all our might, and with all our mind, and loving our neighbour as ourselves; I doubt not, but as to all these lesser differences, or differences about lesser matters, either we shall come to an agreement about them too, in time; or our disagreement will be upon the matter, equal to an agreement;—that is, we shall disagree without displeasure, without being angry at one another for our disagreement; or, because that such and such will not make our consciences the measure and standard of their’s,—a poor matter of quarrel, and certainly a most unrighteous one, that I should be offended at any man, because he will not make my conscience the measure of his; and it is upon the matter, all one in this our present state, whether there be a full and throughout agreement in every little thing, in judgment or practice; or, whether we can, very contentedly, bear with one another’s differences. If we can do so, if we can disagree with one another modestly, and without expecting that another should resign and surrender the judgment of his conscience to the government of mine: If we can disagree with an humble sense of our common, yet remaining ignorance, and how little do all of us know, and how much yet needs to be added to our knowledge, even about the most important things; truly, disagreement upon such terms, so placid, so charitable, so calm, so unapt to offend, and which doth so little offend, will be a good step,—the next step to a perfect throughout agreement. It may be, that will never be in this world, or while our earthly state continues. But if our disagreement be thus managed, it will be less material; whether it be or no unto our peace, it can never be necessary unto them that are of a peaceable temper and disposition of themselves aforehand; but they who are not so, that have an unpeaceable temper and disposition in them, will always find one matter of quarrel, and another; and if such things were once composed and taken up, would be sure to find out others; but this we may always reckon upon, that such as will be faithful in the ministerial work, we must expect to hear from them such things (as you have heard) that may carry in them a recommendableness to the consciences of men: in which, 89when conscience is urged with matter of duty upon them, it will apprehend a bonum: my conscience tells me I shall be the better for it if I take this course, if I walk in such away as the great things which concern the substance of religion direct unto, whereas those lesser matters, when you come to seek in them for a bonum, search into them for what they have of real good in them; you think to grasp at them for somewhat, and you grasp at nothing; you go to embrace them, and you embrace only a shadow, and hug an empty cloud and no more. They are things which conscience cannot feel to have any real and substantial goodness in them;—that then is the first thing hence inferred. Are we, in our ministerial work, to apply and commend ourselves to the consciences of men, and even in the sight of God? We then must deal with them about such things; that are most apt and accommodate to this purpose, to take hold of men’s consciences.
2. If the work of the ministry do lie so much about men’s
consciences, we must reckon that the work of the Holy Ghost (who is to animate
this ministry, and make it prosperous) must lie first and most immediately about the
consciences of men too; not that it takes up there, but
it is through conscience that it must touch men’s hearts. “We commend ourselves to every man’s conscience in the
sight of God; but if our gospel be hid, it is hid to them
that are lost, in whom the God of this world hath blinded
the minds of them that believe not. But God who commanded the light to shine out of darkness, hath shined
into our hearts, to give us the light of the knowledge of
the glory of God, in the face of Jesus Christ.” If you view
the series of the discourse, you will find that that speaks
(as well as the matter speaks) itself, that God’s way is to
shine into hearts through convinced consciences: and this
ministration, in all the foregoing chapter that the apostle
refers to, is called the manifestation of the Spirit, and by
it we are “changed into the same image from glory to
glory, beholding, as in a glass, the glory of the Lord; to
wit, as by the Spirit of the Lord.” “Therefore,” (saith the
apostle) in the following words, “having received this
ministry, we faint not;” a ministry, managed by the Holy
Ghost. Now, if the immediate first subject of this ministry hath to do with the consciences of men, then the
consciences of men must be that which the Holy Ghost
must have to do with too; for the supreme Agent, and
the subordinate, are both to operate upon the same subject,90—as you now that are writing, your hand and pen
write upon the same paper, and not your hand upon one,
and your pen upon another. It is conscience that is the
seat of conviction, and thither the Holy Ghost, by the gospel ministry, doth apply itself for this purpose; “When
he is come, he shall convince the world of sin, and of
righteousness, and of judgment.” (
3. Is the ministerial work to be managed in the very sight of God, with the consciences of men? Then (this having a very ill look upon the kingdom and interest of the wicked one) it is obvious further to infer, that the devil’s work must lie very much too about the consciences of men; that is to blind conscience, to cheat conscience, to deceive conscience, to disguise and misrepresent things to the consciences of men; so you see it allows, if our gospel be hid,—if it doth not reach home with convictive and energetical light to the very consciences of men, it is because “the god of this world hath blinded their minds;” it doth reach home with such light, except to them that are lost, in whom the god of this world hath blinded their minds. If men cannot see what is their way and duty in very plain and evident things; as that a man, who was a sinner even by nature, and under wrath, can never be acceptable to God, but for the sake of a Redeemer; and never for his sake, if he have not living union with him, if he be not in him, and so in him as to be a new creature,—old things being done away, and all things being become new. If men cannot see truth in so plain matters as these, that speak themselves to every man’s conscience, it is, because the God of this world hath blinded their eyes. If the work of the Gospel, and of the Spirit that breathes in it, be with the consciences of men, the devil’s work must lie there too; if it be possible to blind conscience and disguise things to conscience; that is, to corrupt men’s judgments of things, and to make them to apprehend things otherwise than they are. And so it was that he did apply himself to our first parents, only by putting false glosses upon those plain preceptive and minatory words that should have obliged and awed conscience. Oh, never think God meaneth such severity to you, ye shall not die if you eat of this fruit; never think he intended you should die; no, this is that will 92make you wise and knowing, far beyond what you arc, you will be as gods, knowing good and evil. His business was to put a false gloss and colour upon things, to deceive their judgments and consciences, and to lead them into transgression, and this his design is still to keep men in that state of apostacy into which he had drawn them from returning to God, only by imposing upon and cheating their consciences. Notwithstanding this loose and careless course you hold, never trouble yourselves, all will be well enough, a formal religion will serve the turn, and be less painful and laborious to you than that real one, and that living one that is from time to time so much pressed upon you. It will serve your turn to go to church, or go to a meeting, and hear a sermon on the Lord’s day, and live as you list all the week long, you never need concern yourselves further. All the devil’s care is to keep conscience from doing its duty and its proper office, that if it be applied and appealed to by us, in the ministry of the gospel, you may not attend it; it may not be at leisure to hear what we say, that it may be kept asleep, or diverted some way or other, or that it may otherwise attend things than according to the truth,
4. We may further infer, hence, that since the business of the ministry is to transact with conscience, from time to time, in the very sight of God: they that live under such a ministry, if conscience ever come to be awakened into exercise, they must live a very weary life, if they live in a course of sin and estrangement from God. They that will, (I say,) under such a ministry, sin on still, and wander from God, still they will lead a very weary life; it must needs be a very uneasy course that such must hold in the world; for if conscience be awakened and do attend, they will be continually hearing things that tend to disturb and disquiet them, and make them apprehend danger, and see themselves like to be ruined, and undone, and lost, in the course that they hold: and therefore, certainly, the case is very deplorable of such persons, who, under such a minis try, do still live in sin, whether they live in a course of very gross wickedness, or whether they keep in a course of vain formal religion, and no more. They must be very uneasy if conscience be awake; and if conscience be not awake, it is worse, and their case more deplorable. And really it is dismal to think of it, that such persons should hear so much, from day to day, that hath a tendency in it 93to make them to fear and suspect their present way, and present state, with so little effect; for on they go, only because (though that be uneasy to them) they apprehend to get that sin subdued and mortified, that hath governed in them and had the throne, will be more uneasy; and since it comes to pass, that, things being brought to this pass, either sin must be mortified, or conscience must be mortified, they betake themselves to the latter. If they cannot be patient of it, that, sin must die, and undergo mortification, then, of consequence, they must betake themselves to this, that conscience must undergo this dying and mortification; and so, really, they have a very uneasy task of it, that they must, for their own peace sake, be continually fighting against conscience, from one Lord’s day to another, and endeavouring that it may let them alone in their old security, in their old carnality, in their old neglect of God. Here is their business with their consciences. Oh, conscience, let me live in neglect of Christ, and be quiet! Let me live fearless of God in this life, and be quiet! Let me live a prayerless life, and be quiet! But conscience cannot very easily submit to let such be quiet, because there are such courses taken, from time to time, while they live under such a ministry, whereby we must be applying ourselves to their consciences, in the sight of God. This awakens conscience afresh, and then it must be laid asleep again; so toilsome and uneasy a way of it have some to perdition; they are fain to fight their way to hell, even through so many and so great difficulties. And,
5. We may further infer, that if the gospel ministry is
principally to be taken up in dealing with the consciences of men in the sight
of God, it can be no shame to any man to be in this way conquered and subdued,
and brought under to the foot of God in Christ; it can be no shame to
any body to be thus conquered: for to be conquered by
conscience, is, upon the matter, to be conquered by himself. You have no reason to be ashamed to be conquered
by yourself; you yield to yourself in the case; you yield
to your own light, that which God hath made your own;
you yield to your convinced judgment; you have no cause
to be ashamed of that. It is a shame for a man to be
cheated, to be imposed upon, to be made to appear a fool,
as every sinner is that goes on in the way of his own heart, “disobedient, and deceived, serving divers lusts and pleasures.”
6. They that do conquer conscience and gospel-light in such a sense, have no reason to boast of their victory; they have very little reason to brag; they that can say and tell their companions, I have heard such and such a sermon, and it put me into a deadly qualm; I knew not what to do; my heart almost failed me, and began to misgive me; and I began to think within myself, I must alter my course, must become a Christian in good earnest: I had such thoughts as these, and such inclinations, but I have over come them; I have conquered conscience; I have got the victory over them. Alas! these men have little reason to boast of this, of having conquered their reason, judgment, conscience, and light, and made these to give place to lust and sensual inclinations; when a man hath been summoned and called into the presence of God, and hath had so mighty a load laid upon his spirit, as to have such a thing contested with him in the sight of God, and under the divine eye, yet he hath conquered it, got the victory; this, certainly, he hath no cause to boast or brag of. A dismal victory! a few such victories as these. will undo him quite. If God should let you carry the cause, carry the victory, from day to day, this victory will end in a total and endless ruin. Again,
7. We may further infer, that, since this ministerial work is to be managed with the very consciences of men in the sight of God, it is one of the most weighty solemn things that a man can possibly go about, to hear a sermon where he is likely to be dealt with at this rate; that is, generally to go to hear a gospel sermon, according to the true import of the gospel, and the true design of the gospel ministry, it is one of the awfullest solemnest things that a man can go about in the world; for he ought to reckon in this case, I am now going to such a place, and for what? Why, it is to hear a sermon, in which I expect my conscience is to be appealed to all along; and it is to be appealed unto in the sight of God; and the minister will summon me into the presence of God: and if I do not yield,—but my heart hesitates, and stands off,—I expect to hear 95this from him; Come, let you and I debate this matter in the sight of God, before the throne of God, and see if you know how to baffle conscience, and reject its convictions, in the sight of God, and while God looks on and audits the business between you and me, and between you and your own consciences. It is a great thing to go to hear a sermon upon such terms: many little think what they do, when they run to a sermon as they would to a play, or to such a meeting as they would to a bear-baiting: but if they would but consider what the gospel ministry is, and wherein it lies, in a transaction with men’s consciences, and that transaction to be managed in the sight of God, they would find it an awful thing to go to hear a sermon upon these terms.
2d Use. And, therefore, now for a conclusion to be added to these inferences, as somewhat of further use, pray let this put you, in the next place, upon reflection, upon considering; you have lived long under the gospel, under the ministry of it; the very business whereof was to transact with your consciences in the sight of God. Pray do but inquire,
1. Have you been wont to engage your consciences in. this transaction? And,
2. Have you been wont to do it as in the sight of God,
yea or nay? for hitherto you have been called, to this you
have been called; your consciences have been applied and
appealed to: have you heard their voice answering thus;
Why, I am called to a transaction, to my part in a transaction I agree readily, my conscience shall be appealed to?
And, further, have you agreed the transaction shall be in
the sight of God, answering thus; “I am willing to be
judged by the impartial supreme Judge, and if I cannot
approve myself in his sight, I will condemn and abase myself in his sight?” I pray, hath it been wont to be so with
you in that long tract of time wherein you have sat under
the gospel? Have you engaged conscience in such a transaction as this? And have you done it in the sight of God,
from time to time? If you have not, hence is your not
profiting; hence is your sitting under the gospel, from year
to year, to no purpose. Conscience hath been spoken to,
and would never answer; you have been careful to keep it
asleep, to keep it undisturbed; you have declined the
divine presence; you would not come and present yourselves before the judicature of God; you have laboured to
stifle all such thoughts as much as in you was; your case is, 96then, as our Saviour represents it with the Jews: “Whereto
shall I liken this generation; they are like children sitting
in the market place, and calling their fellows, and saying,
we have piped unto you, and ye have not danced; we have
mourned unto you, and ye have not lamented.”
1. You know you have been often urged and pressed, as
to a thing wherein the very substance of all religion doth
inchoatively consist and He, all serious and living religion;
that is, a solemn surrender of yourselves to God in Christ. “Yield yourselves to God.”
2. To consider how often you have been spoken to about solemn preparation for such a day’s work as this; to come with prepared hearts, in some measure, at least to design to come prepared to the holy solemnities of such a day. 97God knows how often you have been applied to, and conscience hath been spoken to in this matter; but with what effect, you in great part know, that still are wont to rush upon the sacred solemnities of such a day without considering—It is for my life, for my soul; it is in order to eternity, that I am approaching into the presence of God; and that it is that God that made me, I have to do with; him I am going to serve, him I am going to seek.
3. How often hath conscience been appealed to about prayer? A course of prayer? Of secret closet prayer, and family prayer? God knows with what effect. A dismal thing, if any of you have suffered a conviction of conscience about this years ago, and yet still live in the neglect of this, against conscience, to this very day. And,
4. About the great business of watchfulness, concerning which we have heard so much of late. Conscience hath been there applied to, as in the sight of God. Pray consider, are any of us become more watchful for it over our spirits, and over our way and course? It will be of great concernment to us, to urge ourselves, faithfully, and impartially, with such questions and inquiries as these.
And then, to close all, pray hereupon let us be persuaded and prevailed upon more to commune with conscience, and to commune with it in the sight of God, seeing we are in the sight of God put upon it. And to comply with conscience, yield to it, comport with it, and if (as was said) we cannot find our case to admit of it, that our consciences should justify us before God, let our consciences condemn us before God, let them judge us before God. If we judge ourselves, we shall not be judged of the Lord: we shall then have the matter thus taken up between him and us; otherwise, we still remain liable to his severe and uncontroulable judgment. And to urge. this, pray do but weigh these few things.
1. That conscience, often baffled, will grow stupid. It is the way to stupify conscience to baffle it often: if you get an habit of that, of running counter to light, and of imposing upon conscience, and bearing it down, it will become so tamely passive, that it will lay no restraint upon you,—you may do what you will; conscience will say no more, but let you take your course.
2. If you do so, the Spirit of God will retire too, and withdraw, and not assist conscience, which (as we are told) it doth in a way of reflex operation; but it doth as much (no doubt) in a way of direct operation, too: it 98works with conscience; and then conscience ceaseth, when there is a cessation of all such exercise with conscience; the Spirit can no more converse with us, than with that which is dead; when that thing is dead, quite dead, mortified into a total utter death, wherewith the Spirit of God should converse with us, then it retires, and is gone, in displeasure, as being grieved, vexed, and quenched. Oh, what a dreadful thing is that! It is a terrible thing when the Spirit is retired and gone, merely upon that resistance that he hath met with in our consciences. His business was to co-operate with them, to work with them, and by them. And we have made it our business to stupify conscience, to stifle and suppress it: and if the Spirit be gone thereupon in displeasure, this is a fearful thing. And consider,
3. That if, through the mercy of God, conscience should ever yet awake, and the Spirit return, by how much the longer it hath been stifled, so much the more terrible it will roar upon you, when it doth return. And if you be saved at length, you will be “saved as by fire,” as I may allude to those words of the apostle. But,
4. If it never awake in this world, by how much the more industriously it hath been kept asleep in you, and by how much the less it hath done the part of an instructor and director, so much the more it will do the work of a tormentor hereafter, an everlasting tormentor. And this is a most dismal thing, for an intelligent immortal spirit to come down into perdition, into the place of torment, with open eyes, and to be asked there, “How earnest thou hither?” and to be forced to answer, “It was by running all my time against my light; it was by contending against my conscience, and the grace of the Spirit of God, to the very last; so I made my way to perdition.” Then that conscience that could never be heard before, will be heard then, and will be felt; the worm that dies not, gnawing eternally, even eternally upon the soul, amidst that fire and those flames that shall never be quenched. But, in the last place,
5. Consider, too, the sweet peace and tranquillity that must ensue upon complying with conscience all along; following its light, obeying its convictions, keeping up a correspondence betwixt your judgments and consciences, and the temper of your spirits, and the course of your walking. This is an heaven upon earth. If our hearts condemn us not, then have we confidence towards God. 99Upon these terms we may look in upon our souls, and be hold all quiet: I have seen my way, and walked in it, as the grace of God hath kept me. “This is my rejoicing, the testimony of a good conscience, that in simplicity and godly sincerity; not by fleshly wisdom, but by the grace of God, I have had my conversation in the world;” which is heaven on this side heaven. How pleasant Sabbaths would you keep on these terms, when, looking back upon the last week, you have the testimony of your conscience; I have laboured to my uttermost to exercise a good conscience towards God and towards men, according to the light that I have received from his word, and by that gospel ministry under which I am? With how much peace shall a man upon one Lord’s day look back upon his course through the foregoing week, since the former Lord’s day? This would make Sabbaths pleasant days to you, upon the review of that sweet commerce you have had with him in former times, and in expectation of being thus led on, from Sabbath to Sabbath, to the everlasting Sabbath, at length, that remains for the people of God.
Sermon VI. Preached February 22, 1690.
Commending ourselves to every man’s conscience in the sight of God.
WE have considered the words according to what, in themselves, they do import, and it remains now only to consider them (as we also proposed to do) in the reference to which they bear to the foregoing verse. “Therefore, as we have received this ministry, we faint not, but have renounced the hidden things of dishonesty, commending ourselves.” And so it appears very plain that this course which the servants of God have held, in managing their ministerial work, to apply themselves directly therein to the consciences of men, hath been one of their great preservations against fainting in their work; so that they have 100pursued it with so much the more vigour and resolution upon this account, that herein they have made it their business to recommend themselves in the very sight of God to the consciences of men. And so we have this observation, as hath been already told you.
4th Doctrine. That the faithful ministers of the gospel, from their applying in their work to the very consciences of men, have very great encouragement to go on in it without fainting. And hence it will be requisite only,
1. To shew, briefly, what this fainting means. And then,
2, To shew you how great an encouragement against it this is; to wit, their applying themselves all along directly to the very consciences of men, even in the sight of God.
1. What this not fainting meaneth. Fainting (as was
told you) is two-fold, as is obvious to all, either bodily,
or mental; and it is manifest, this is mental fainting that
is here disclaimed and disavowed, such as we find mentioned in
And it is the design of the Apostle in this negative expression, to conjoin both these, fortitude and diligence, in opposition to despondency and sloth; and that there doth arise a very great spring of such enlivening vigour and fortitude, from this very reflection, that the faithful ministers of Christ may have upon the course of their 101procedure in their work, viz., That they have constantly all along in it, made it their business to recommend themselves to the consciences of men in the sight of God. That is the thing. I am now,
2. To make out unto you, (having shewn you what this not fainting meaneth;) and this encouragement (which, from our applying ourselves to the consciences of men we do receive) will appear to be different, or to arise to us in different ways, according to the different consideration we may have of the thing itself, this application to conscience in the sight of God; that may be considered two ways, either in the effect or in the design.
In the effect; the immediate effect I mean, and that is the conviction of conscience. The immediate effect of such application to conscience, is, the conviction of conscience; and the design thereof, that imports our steady aimings at this thing, to fasten conviction on men’s consciences, as much as is possible to us: the former of these, therefore, speaks the convictiveness of this application to conscience, and the latter speaks the sincerity of it. The former is grounded on, and referred to, the former words in the text, “commending ourselves to every man’s conscience;” and the latter refers to the latter words, “in the sight of God;” for as the convictiveness of this application terminates upon conscience itself: so sincerity herein terminates upon God, or upon the eye of God, who is the only judge of sincerity; hereupon these are the two things that are so very encouraging in this case, the convictiveness of this application to conscience, and the sincerity of it.
1. The convictiveness of it; that is, a very encouraging, enlivening, fortifying thing to the heart of a serious minister, and one who is faithful in his work, and that from a two-fold account; to wit, as considering such a conviction of the consciences of men, (for we are now considering the effect and the aptitude of this application to produce and work it;) I say, considering this conviction of men’s consciences,—1st. As the direct way to their conversion. And 2ndly, As that which however gains for the great God a testimony in their own very souls.
1st. It is a mighty encouraging thing, as it is the direct
way to their conversion. If men be convinced, if the words
of the gospel do once take hold of their consciences, this
leads to conversion, it hath a tendency thitherward; and
though we do not know that we convince the consciences 102of men; we do not certainly know it, but when we arc
told; we sometimes are told, some do come to us, and
own their convictions, and declare them to us; yet if we
do but hope from the very evidence of what we see, that
conscience is taken hold of, that some conviction is impressed on the consciences of them that hear us; this hope
invigorates, enlivens, animates us, helps somewhat against
fainting in our work. “Having this hope,” (saith the Apostle in the close of the foregoing chapter, and referring to the
self-same thing,) “we use great boldness of speech;” we read
it plainness of speech, boldness it signifies; having this
hope, we use great parressy, we use great freedom of
speech; we speak as men that do expect to prevail, as
those that look not to be baffled, nor to be disappointed
in what we are designing in this matter, in our treaties and
transactions with the souls, and especially with the consciences of men. We use great freedom of speech, having this hope, saith he; and so, in the following chapter,
knowing the terrors of the Lord, we persuade men; we
persuade men, and are made manifest to God, and we
trust, also, we are manifest in your consciences.
1. There is reason to hope, that when conviction hath taken hold of men’s consciences, it may end in conversion; and so the hope of this, arising from the very plain evidence of things, that there is some conviction wrought in the minds and consciences of men, it gives ground to a farther hope, to an higher hope; if they become convinced more may become of it. If our blessed Lord Jesus Christ hath by this means made way into their consciences, it is, to be hoped he will find a way into their hearts; and sure 103hope of converting souls is not altogether without ground, if we may hope that there are convictions wrought in the mind and conscience, and that upon these several accounts, to wit,
(1.) This is the only way by which, ordinarily and according to the constitution of human nature, the hearts of men are accessible. They are accessible but this way, that is, through their convinced consciences:—they are not otherwise accessible, than as light is let into their consciences, by which they may discern the truth, the greatness, the importance, the necessity of the things themselves that we deal with them about. And,
(2.) This is the gaining of a soul in part, the convincing of his conscience, the design is an entire conquest of the whole soul; this is a work that consists of parts, and is to be done by parts; and when the conscience is won, here is part of this work done, and there is so much the less behind; there is less to do than if men’s consciences were not in the least apprehensive as yet what they were to believe, or what they were to do in order to their being saved.
(3.) The very leading part, the introductive part of the
work is done, when this is done; when conscience is convinced about the great things proposed to men in the
gospel; so that they say, I do in my conscience apprehend
this to be reasonable, just, and necessary, which I am
required to do by the same gospel; when this (1 say) is
done, the leading introductive part of the work is done. As in going about to take a rebel-garrison, there is a
mighty thing done if a port be gained, and especially if
the noblest port belonging to such a garrison be taken.
And it is the Apostle’s similitude afterwards in this Epistle,
(4.) Not only when conscience is convinced is the soul so far won, gained, subdued, and brought under; but it is also turned against the rest that hold out, as if in the taking of some principal fortress; besides tht5t the opposition, from what part is gained ceaseth, suppose a battery be placed there against the rest that stands out; and this is the case, when conscience is once brought under conviction by the power and evidence of the great things of the gospel; here is a battery placed against an obstinate will, against perverse inclinations, against unruly, tumultuous affections and passions; so that now the man is made to batter himself if conscience be once convinced; but if there be an inclination in the sinner still to persist, and go on in his way of sin, he doth it at his own peril, and even at his own peril from himself, for a convinced conscience will infer this, that he must be continually battering himself, and galling himself, and shooting arrows and darts against himself.
And when the matter is once brought to this, there is some hope in the case that the sinner will turn, is like to turn, for there is not only so much of his strength gone for persevering in a sinful course, but it is turned and bent against him. Christ hath now got a party within him, and the colours of our great Lord and Redeemer are displayed in the fort-royal, he is then demanding entrance into the soul. Let the everlasting gates of the soul fly open, that the King of Glory may enter in; the kingdom of God is nigh, just at the door, even at the very door, when conscience is convinced about the great things of the gospel, the very port is taken, and the ensigns of our glorious Lord displayed there, so that it must require a great deal of obstinacy against him; now that the kingdom of God and the kingdom of Christ are so very near at the door, and the voice of the summons sounds at the gate, Sinner, surrender now to thy rightful Lord, yield or perish. If this be said to him, and he is convinced already, I have no other way but to yield or die, and there is hope of safety in yielding; this carries a great appearance that conversion is towards, the matter is drawing to a blessed issue with such a poor soul. And,
(5.) When conscience is thus gained and won upon by so immediate direct application to it in the management f this work, the way is now open for the intromitting 105and setting in whatsoever considerations besides may be of any use towards the bringing of the soul to a surrender and compliance with the Lord Jesus; that closure with him wherein the work of conversion doth most formally consist and lie; a turning to the Lord, as the expression is in the close of the foregoing chapter. If conscience be convinced, then is here way made for terrible considerations to be let in upon the soul. And if conscience be convinced, here is way made for most comfortable considerations to be let in upon the soul too; the way is open to reach and apply both these great principles of fear and of hope, which are mighty engines, by which the souls of men are turned this way or that: here are all the tremendous considerations that can be thought of, for which way is open, if conscience be convinced, lam a sinner, a guilty creature, I lie obnoxious to Divine justice and revenge every moment; indignation and wrath, tribulation and anguish, they are my portion; nothing else is due to me. And then, at the same time, if conscience be convinced of the truth of the gospel, here is an open way made for all consolatory considerations that might move the principle of hope; Christ is represented as ready to receive a returning soul. The sinner must be supposed to believe, in his own conscience, that it is most certainly true, Christ will not reject a poor soul that throws itself at his feet, as ready to perish: “Him that cometh to me I will in no wise cast out.” In my conscience, must the sinner say, I believe this is true: he would never have come down into this world, and become man, and have died on a cross, to save sinners, if he would throw away a soul that returns to him, and casts itself upon him: I believe, in my conscience, this is true, that as I am lost if I come not to a closure with the Son of God in believing, so I cannot but be safe if I do. Again,
(6.) There is reason for this hope that such convictions may end in conversion, because that very ministry that is thus directed to conscience, that is levelled at conscience, and hath done it with such effect already, is the ministration of the Holy Ghost, the ministration of the Spirit and life, as it is largely discoursed in the foregoing chapter throughout, and which makes the apostle say, “having this ministry, as we have received mercy, we faint not.” This ministry; what ministry? Not a dead letter, but an animated ministry; that is, (as it were,) the very vehicle of life and spirit; therefore, we faint not; therefore, we go 106on with all the vigour which a lively hope can give us in our work; as if he should have said, Why should we not hope to prevail, when we apply ourselves to the spirits of men, of creatures that can understand, that can use thought? Our business doth not lie with stocks, and stones, and brutes; but we apply ourselves to the very consciences of men, the very spirits of men; and we do it under the conduct of the Divine Spirit, whose ministration it is that is put into our hands; why then should we not hope to prevail? Why should we not hope, that they that come unconverted, should go away converted, at least if we can prevail upon them so far as that they are once brought to admit of conviction? And yet,
(7.) There is further reason for this hope, from what hath
been done already in the same way, and by the same agency.
We have read of thousands that have fallen under the
power of this ministry; thousands at once, as in that,
(8.) Lastly, that this ministry, in connection with the same power and presence, is promised to be continued to the end of the world: “Go and teach all nations;” I appoint you to go and make my claim to all the creation; for all power is given me, both in heaven and earth; and go you and teach all nations; disciple them, proselyte them to me; gather in the world, lay my claim for me, and in my name, to all the world, and tell men every where what I am, the Redeemer, and what I have, by my blood, the price of that redemption, purchased, even an absolute dominion and power over all the world; I died, and was buried, and rose again, that I might become Lord both of living and dead. All power hereby is consigned and made over to me, and by virtue of that power, I commission you: go forth every where, and challenge the world, upon that account, to submit to me, their rightful Lord. And 107herein lies being converted, when the hearts of men are brought seriously to do so, to recognize the Redeemer’s right, and to make an absolute surrender and resignation of their souls to him, and to God through him. Now this ministry, and thus attended, is promised to continue to the end of the world: “Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; and lo! I am with you always, even to the end of the world.” We know very well those particular persons were to shut up their time with that age, and yet this work was always to go on till the end of time, and through all ages: and why should not we expect, who come with the same authority and commission, but that when we do, in the business of this ministry, apply ourselves directly to the consciences of men in the sight of God, there should still be some success, even as long as this world lasts, and as long as this ministry lasts, why should we not always hope? But then,
2. Supposing there be ground for such an hope, that our applying ourselves to the consciences of men, so as to convince them, may end in conversion, how doth it appear this hope is encouraging? If there be reason for this hope, is there any reason to be assigned why this hope should give courage, vigour, and liveliness, to those that are employed in this work? The evidencing that there is, will rest upon two things; 1st. that the faithful ministers of Christ do very seriously desire the conversion of souls; and, 2dly, that the hopefulness of what a man desires cannot but be a very enlivening thing to the spirit of any man. Let these two be put together, and it evidenceth our present purpose; that is, that the serious ministers of the gospel do desire the conversion of souls, and that the hopefulness of any thing that a man desires, must needs be very reviving and consolatory to him.
1. The former of these doth sufficiently speak itself; and I doubt not, in all your consciences, you never knew any minister of Christ, whom you had any reason to look upon as serious in his work, but you could not but apprehend him very much to desire the conversion of souls: for,
(1.) It is the very end of their office. How can it be but we must desire to reach the end for which our very office itself is appointed, and for which we were put into it?
(2.) The desire of the conversion of souls, it is nothing else but spiritualized humanity; that is, supposing we do believe a future state, or (as the apostle expresseth it in the 108next chapter) do in any measure understand the terrors of the Lord, the tenors of the judgment day, which is there referred to; “We must all appear before the judgment seat of Christ; knowing therefore the terrors of the Lord, we persuade men. And herein we are manifest unto God, and we trust, also in your consciences.” You must suppose if we should understand and know any thing of the terrors of the Lord, and of a judgment day, that we must desire the conversion of souls: you will not look upon as so inhumane creatures, that we should have a prospect before our eyes, of so dreadful a destruction as unconverted souls will certainly fall into, and not desire their escape, not desire they may fly “from the wrath to come;” effectually so to fly as to escape that wrath. And again,
(3.) It is a required conformity to our blessed Lord, in whose name we come to you, whom we find to have been a mighty lover of souls. Did not his descent into this world testify it? Was not his death upon the cross the most significant? And is not the remembrance of it a standing testimony hereof? And how can we bear his name, and sustain to be called the ministers of Christ, and not mightily desire the conversion of souls? And,
2. If we do, then the hope of it cannot but be a very enlivening and encouraging thing. The hopefulness of what a man desires, and hath his heart set upon, carries the most invigorating power with it that any thing can be supposed to do. For,
(l.) It is very plain, despair of any design or undertaking, damps all endeavours. No man can rationally endeavour that whereof he hath no hope. It sinks a man’s spirit to be engaged in a work in which, from time to time, he can hope to do nothing, as common experience and the reason of things do speak. And,
(2.) On the other hand, it is very plain, that hope is the great engine which keeps the world in motion, and at work every where: it is the spring of all action all the world over, and of every kind whatsover; the intelligent world, I mean. No man propounds an end to himself, but the hope of effecting it is the very thing that sets him and keeps him on work through the whole course of that endeavour that is requisite to it. The merchant trades in hope; yea, and (go to the very meanest employment) the ploughman ploughs in hope, and sows in hope, that he may be partaker of his hope. And sure we are not in our work to deviate from the common rules that guide all mankind in every undertaking 109whatsoever, and that doth influence them throughout that undertaking. Why are not we (think you) to plough in hope, and sow in hope, that we may be partakers of our hope?
Then, these two things being evident, that it is in the eyes of serious ministers of Christ a desirable thing; and that they that do seriously desire it, must needs be very much encouraged in their design and endeavour of it, when it doth appear to them an hopeful thing; so far as there is hope that the conviction that is taking hold of the consciences of men, may end in their conversion. Then this apprehension must needs contribute a great deal to their not fainting in their work, who are in good earnest engaged in it. I might add,
(2.) That it is an encouraging thing, an heart-strengthening thing, thus to apply ourselves to the very consciences of
men in the pursuit of this work, that however it will be as
to the former thing, yet we are sure to gain, in men’s consciences, a testimony
for the great God. If conscience be but convinced, if we can so far recommend
ourselves to the consciences of men, as that they come to be convinced, this is
truth, this is duty, here lies my danger, there lies my hope. If men are in their consciences convinced of these
things, and yet will go on in their destructive ways in the
paths that lead down to the chambers of death, we have
gained this, however, that, if they will go on, if they will
perish, it will be a testimony for God in their own consciences. And this will be a great thing; for, as it follows
presently after, in the
But no more of this at present.
110Sermon VII. Preached March 8, 1690.
Commending ourselves to every man’s conscience in the sight of God.
WE have considered the words, according to what they import in themselves, and we have it now in hand to consider them, according to that reference which they bear to those of the foregoing verse. “Therefore, seeing we have this ministry, as we have received mercy, we faint not;” whence we have collected,—That the application which the faithful ministers of Christ do make to the consciences of men in the sight of God, affords them very great relief and encouragement to go on with an unfainting vigour and resolution in their work; and we proposed to show that it is so, upon a double account, to wit, the convictiveness, and the sincerity of it: the convictiveness of it towards them, and the sincerity of it towards God. We have hitherto been shewing you how encouraging it is upon the former account, in respect of the convictiveness of the thing; and so it is, encouraging upon a two-fold more particular account.
1st. As thereby there is very great hope conceived of conversion. And,
2dly. As hereby a testimony is, however, gained to the great God and our Lord Jesus Christ in the very consciences of men. The former was fully insisted on; and now I go on further, to the second, to wit, That the convictiveness of such application tends to gain a testimony to our great God and Saviour in their very souls. And this is a very encouraging thing, an heart strengthening thing, to a serious faithful minister of Christ, that he shall hereby gain such a testimony in men’s consciences for God and his blessed Son. They will be obliged to acknowledge and own, that the great truths of the gospel, upon which the principal weight and stress is laid, as to their salvation, do carry a clear and convictive evidence with them; and that they are required to believe nothing to this purpose, which is not most evidently true; but 111must be forced to say,—I think, in my very conscience, these things are so; they are as they are represented; I am not imposed upon; there is no fraudulency or artifice used to disguise things, or to make them seem otherwise than they are. And thus it is also with the things we are to do, and we are warned to avoid, as by no means to be done; and likewise, the constitutions and judgments we find settled and declared in the gospel concerning them, that do well, and them that do ill, and that are to be the last measures of the final judgment, are all most unexceptionably equal and righteous; we have nothing to say against them, and so, concerning the whole frame and design of the gospel, that it is wisely adapted to its end; that it carries that efficacy with it, when once it takes hold of conscience, that men must say, Here is a power not to be withstood; we cannot resist the power and spirit where with such and such things are spoken; things come to us in the evidence and demonstration of the Spirit and of power; they must say there is kindness and love beyond all that could be expected or conceived in the whole frame and contrivance of it: here is manifestly a design to pluck souls out of death, to reduce backsliders unto God, to save lost creatures from perishing; and upon the whole, therefore, here must be a testimony gained to the truth of God, to his authority, to the equity and reasonableness of his laws and sanctions, to his wonderful wisdom, which he hath shewn in methodizing things so as the gospel acquaints us, in order to the recovery and salvation of souls; and to his kindness, goodness, and mercifulness, towards poor perishing sinners, beyond all that could have entered into the heart of man to expect. It is plain, that when such applications are made immediately, directly, and properly to conscience, such a testimony is gained to the great God and Saviour in all these respects.
And now it is evident, that this cannot but be an encouraging thing to every serious faithful minister of Christ; for you must consider (as they will do) to whom they do belong; they consider whose they are, and whom they are obliged to serve: and if these two things be eyed and looked upon together; to wit, that glorious Lord to whom they are related, and their most entire devotedness and fidelity to him: these two things concurring, cannot but make such encouragement as this arise naturally from the above-mentioned ground.
I. It is to be considered, that the Lord, to whom they 112are related, he is infinitely more than all this world; the whole creation is but a tittle, a nothing to him, his honour and glory are more worth than all things. If all this world, as it was raised up out of nothing, were presently to be reduced to nothing again, that is, a thing little to be mattered, in comparison, if we bring it into comparison with the glory of this great name: which glory will shine satisfyingly to itself, even to all eternity, whatsoever should become of this created sphere and universal thing; consider this in the state of their case. And then, consider,
2. That in the temper of their minds, there must be
entire devotedness and fidelity to this great Lord: and so
as the glory of his name is a greater thing in itself than
all things besides, so it must be to them; because, with
their relation to this great Lord, there is conjunct that most
entire affection and devotedness to him, that whatever be
comes of all things else, this must always be principal in
their eye, the glory of the great Lord: you find, therefore,
that this is the main design they drive at, and are obliged
to do in all their ministrations; that is, that there be such
convictions upon the consciences of men, as from whence
a glory may result, “a glorious testimony unto God in
Christ,” saith the Apostle, (speaking of his own labours in
the ministry,) “according to my expectation, and my hope,
that in nothing I shall be ashamed, (that my heart should
never sink through shame, nor through fear,) but that,
with all boldness, as always, so now also Christ shall be
magnified in my body, whether it be by life, or by death.”
(1.) If it fall in with it, it adds the greater weight to it, for the poising and bearing up a man’s spirit in his work; 114for then this testimony ariseth so much the more clearly, and so much the more fully, when it proceeds at once from the concurrence of an enlightened mind and convinced conscience; and also, a renewed changed heart, when it is the sense of the mind, and of the heart, together. Oh, how joyful and raised a testimony do convinced and converted ones bear to the truth, and righteousness, and authority, and wisdom, and power, and grace of God in Christ? When hearts are won, with what complacency do they then celebrate all the glories that have shone forth to them with efficacy and success, through the gospel dispensation? What pleasure do they take to speak highly of his great name, whose power they have felt, whose light they have seen, whose grace they have tasted of, in and by this dispensation? But then,
(2.) If these should be severed, yet so much the greater thing is a testimony to the great God, and his Christ: that there is in that case, more to poise and weigh up the spirit of a faithful servant of Christ, than there can be in the want of the other, to sink and press it down. These two things being compared with one another, the glorious testimony that is borne to this name, and the actual infelicity of a soul, which hath refused to be happy, and did peremptorily choose the way to perdition, that takes hold of hell, and leads down to the chambers of death; so much a greater thing is the former of these, than the latter, that there is more to buoy up the spirit of a faithful servant of Christ in his ministerial work, than there can be to press and sink it down.
And so, upon that former account; to wit, the convictiveness of such an application to the conscience, doth very great encouragement arise to those that are faithful in their work of preaching the gospel, to go on with unfainting vigour in it, as this convictive application to conscience, both is the way to the conversion of souls; and also, as it tends to gain a testimony to the name of God, and our Lord Jesus Christ.
But then, as we have to consider to this purpose the convictiveness of this application to conscience, so we have to consider well in the next place,
3. The sincerity of such application to conscience: we apply and commend ourselves to the consciences of men, in the very sight of God, under the eye of God; he sees our aim and design, and our whole transaction, from step 115to step, from point to point; there is no thought in our minds, no word in our mouths to this purpose, but comes all under his immediate notice and cognizance; and hence ariseth our strength and vigour in our work, hence it is we faint not; we serve our Lord Christ, we serve the great God, to whom we have devoted ourselves under his own eye. To the sincere, it is a great consolation their sincerity is known; one may serve a man in great sincerity, and yet never be understood, for he cannot look into the thoughts, he cannot discern the intention and bent of the heart: but when every thing lies open (as we know it doth) to his immediate view, with whom we have to do, and for whom we are concerned, this is a very encouraging thing to the sincere to know that it is known. It escapes not the especial notice of his eye, in whose approbation and complacency we are most of all concerned; for hereupon, these two most encouraging things do most necessarily succeed and follow;—1st. That by this, their sincerity, they are directly and immediately in a good posture towards God, so as to receive the highest encouragement from him. And, 2dly. They are consequentially, by most manifest and direct consequence, in a good state towards men; so as at least, from them not to receive any hurtful or sinking discouragement: I say, it puts their affairs into a good posture towards God, from whom they are to have the highest encouragement; and it puts them consequentially into so good a posture towards men, as that, from thence, they shall receive no hurtful, heart-dejecting, or heart-sinking discouragement. As to God, 1st. As to the former, the posture and state wherein it puts their affairs towards God, is, 1st. They are sure of acceptance. And, 2dly. They are sure of reward; be the success of their ministration what it will or can be supposed to be, or the worst that can be supposed.
They shall be accepted with God, and shall not lose
their reward, whatever the issue of their labour be. Some
scriptures do conjoin these together, or give us good
ground upon which to apprehend the certain conjunction
of them, that they are not severed one from another, as
in the nature of the thing we are sure they cannot be. Do
but observe to this purpose that known and famous place,
As to men. 2dly. It carries enough in it by consequence,
to fortify them against every thing of discouragement
from men. What is there from men to discourage? principally two things, reproach and danger. They may be
liable to reproach, but sincerity is a guard against it. “According to my earnest expectation, and my hope,”
(saith the Apostle,) “that in nothing I shall be ashamed.”
And then for any thing of danger; it is true, they may
be liable thereto, even from them whom they do convince:
convictions do sometimes work that unnatural way, that is,
to enrage, to exasperate; we read of some who were
pricked to the heart, who cried out thereupon, “Men and
brethren, what shall we do?”
Use. Therefore, now briefly to apply all:—there are sundry things, which it is obvious to collect and gather from all that hath been said to this point, that may be very useful and instructive to us. As,
1. That such as are sincerely, and with due seriousness, engaged in the work of the ministry, they cannot but be solicitous about the issue of their work, how it will succeed, what will become of it; they do, (it is true,) through the mercy of God, go on in their work without fainting, as it is their business to apply themselves to the consciences of men, in the sight of God; but yet, with very great concern; for what do they apply themselves to the consciences of men about? It is about things upon which their salvation depends,—it is, that they may not be lost. “If our gospel be hid, it is hid to them that are lost.” We consider them as perishing creatures, if our gospel should be hid from them; therefore, we make it our business to apply ourselves to their consciences, in the sight of God, that it may not be hid. And hence is our not fainting; it shews in those that do seriously concern themselves, and serve Christ in the work of the ministry: there is great solicitude about the issue of their work, lest souls should miscarry and be lost under it.
2. We may collect, that the true reason of this solicitude is the uncertainty of the issue; they do not know how matters will succeed with them about whom they are concerned. It may be life, it may be death; it may be they will be saved, it may be they will be lost; some may be the one, some may be the other. Seeing that they need sup port against fainting, it shews that they are solicitous, and whence their solicitude doth arise, and what is the true cause of it; and though it is true indeed, there is support from the consciousness of their own sincerity, and from the aptitude of such means as they use, that souls may not be lost; yet, all this while, the Dubiousness and uncertainty of the event doth so much deject them, and make them liable to fainting, that they reckon it a very great mercy that they do not faint: “therefore, having such a ministry, as we have received mercy, we faint not.” It is the mercy of God to us that we sink not, nor faint in our work, to think how little hold is taken upon the consciences of men, and how apt men are to run counter to the conviction of their own consciences. It is God’s great mercy we do not faint, and quite give off, and say, we will never speak in this name more, to be so little heard, regarded, attended 120to, and complied with in the design of all that we say, And again,
3. We may gather hence, that God hath so graciously ordered the matter, that the very cause of a faithful minister’s solicitude shall yield him the matter of his relief; that is, his sincerity, his applying himself to the consciences of men in the sight of God. It is a man’s sincerity in this case, that makes him be concerned, for they that are insincere, will never be concerned; they care not what becomes of their hearers, if they can but discourse plausibly an hour when they must, they are little further concerned. But then, (I say,) observe the goodness of God, that from the same thing, whence their concern comes, their relief comes; that is, their sincerity; if they were not sincere, they would not be concerned: but, because they are sincere, thereby they are relieved, they transact all in the sight of God; and so, the same thing that gives them trouble, gives them relief.
4. We may further gather hence, that where there is the least need of relief, there is the least to be had. They have no need of relief against any solicitude, and heart-affecting concern, about the issue and success of their work, who are not sincere in it; and thereupon they have not that relief which otherwise would arise in this case. These things do measure one another: where no relief is needful, none is had. They need no relief, where there is no concern; and they have none, because they are not sincere. And again,
5. It is plain, that the safety of souls that do attend upon the gospel dispensation, and the comfort of their ministers, do very much depend upon the same thing; that is, the successfulness of the application to conscience in the sight of God. If conscience be first convinced, and those convictions be complied with, and answered in the inclination of the heart, and course of the outward practice, such souls are safe and happy; and, according to the prospect and appearance that can be had hereof, those who are engaged in this great design of saving them, are relieved and comforted so much abundantly the more; their fullest consolation, and the salvation and happiness of the souls they are concerned for, meet in the same point. And therefore, again,
6. If any do miscarry under the gospel, by which, and
in the ministration whereof, applications are still made to
their consciences in the sight of God, they perish under a 121double guilt, as having not only been accessary to their
own ruin, but to the discouragement, as much as in them
lies, of those in their work, that were intent upon saving
them. And this is a double guilt, guilty of their own
ruin, and guilty of the sorrow and solicitude, and afflicting
care and grief, of them that would have saved them. And
that this consideration doth not weigh nothing, you may
plainly see, in that such use is made of it, as we find else
where. This apostle urgeth the Christians,
7. We may further collect, that, if there be a final disappointment as to any, so that (as the expression is after the text) they come at length to be “lost;” and here is the utmost cause given, that can be given from men, of discouragement and heart-fainting to the ministers of Christ; yet all doth proceed from men’s baffling their consciences: these dreadful consequences do result from thence. If men would but use their consciences, and be true to their consciences; if they would but receive the truth whereof conscience is convinced, and comply with the precepts and rules that conscience doth discern the equity and necessity of, all would be well; we should be comforted, and you would be saved. But if neither of these be, you see whence all proceeds; it is from baffling of conscience, from either it’s not admitting of conviction, or it’s not complying with conviction that v hath been admitted. Therefore, I shall shut up all with this only double word of counsel; that is,
1. That you labour to keep conscience always awake, and bring it awake to such attendances upon the dispensation of the preaching of the gospel; labour aforehand to pre-engage conscience; tell your souls beforehand, when 122you are to come to such an assembly as this, O my soul, thou art going to a place where thy conscience is to be dealt withal, and in the sight of God! there is a great transaction to lie between thee and some or other servant of Christ, and the whole business is managed under the divine eye; then say to thy conscience, Awake! awake! be in a prepared posture, in a ready posture: let me not carry conscience slumbering, conscience dreaming, conscience in a deep sleep, unto such an ordinance, but labour to have it awake, in order hereunto: and that it may be so, urge upon it those former heads. That you may bring wakeful consciences to these holy assemblies, from time to time, you are very much concerned to keep them awake all the week long: if, from day to day, and from morning to night, you will buy and sell without conscience, and eat and drink without conscience, and manage your affairs in your families without conscience, then it is likely you will come without conscience, or with a drowsy slumbering conscience, on the Lord’s day, to the assembly too; you will find conscience on those days as you use it on other days. And then,
2. When you are under these holy assemblies, and particularly under the ministration of the gospel, labour then to keep conscience in actual exercise, endeavour that your consciences may go along with all that is said, and put them on giving their assent, their actual assent: take it from them, that so you may be (as it were) preaching to yourselves all the while the minister is preaching to you; that conscience may be preaching over and over again; that there may be an echo within from conscience, repeating the very voice of the minister in your own hearts; and if this were done, if there were such a conscientious attendance upon this holy ministration, with respect to the eye that observes you, as well as us, and a design all along driven to one and the same purpose, to approve ourselves to that eye, we might hope somewhat would come of our having the gospel so long continued among us, and of having our holy assemblies, with so much freedom to resort unto. But if nothing of this be, but still conscience must be kept asleep from duty to duty, there is nothing to be said, but that hereafter it will awake for torment.
123II. They to whom the gospel is hid, are lost souls.
Sermon VIII. Preached March 22, 1690-91.
But if our gospel be hid, it is hid to them that are lost.
UPON what hath been so largely discoursed to you from the immediately foregoing words, I know not how to over look these, that are so immediately and apparently sub joined. Though they have much of terror in them, they may have much use, and may be useful (even as they are terrible) to promote and help our escape from that most terrible issue of things that they import. The reasonableness of their connexion with the foregoing words, is obvious to every eye: “We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God. But if our gospel be hid, it is hid to them that are lost.” The reason of the thing speaks itself. If we do insist upon such matters as do carry in them a convictive self-recommending evidence to every man’s conscience; if we do directly and immediately apply ourselves to the very consciences of men, in all our ministrations; if we endeavour to draw them into the Divine presence, and manage all our transactions with their very consciences, under God g immediate eye, and debate matters with their consciences before the throne of God; if this be our way of treating with the souls of men, so as that when they do not hear us,—will not listen to us, we do arrest them, we do arraign them; Come, I must have you into the presence of God, and debate the matter with you, under the eye of him that made you, and that made me: if this be the course of our dealing with souls, and they will not hear, and our gospel remains to them yet an hidden thing, it is all one to them, as if we had said nothing; if it “be hid, it is hid to them that are lost.” This is the plain series of the discourse in this context.
And so the import of the words, in themselves, is as plain 124as any other words a man can make use of. This is the doctrine.
Doctrine. They to whom the gospel of Christ is an hid den gospel, they are lost souls.
In speaking to this, we are, 1st, to open to you the meaning of the gospel’s being hid, the thing supposed here; and, 2dly, to shew what is meant by being lost, the thing asserted upon that supposition; and then to show, 3dly, the connexion between the one and the other of these, upon which the use of the whole will ensue.
1. What is meant by the gospel’s being hid? It may be said to be hidden several ways, according to the several ways wherein it may be said to be revealed. And there is a fourfold gradation to be taken notice of in the revealing of the gospel, or the things contained in the gospel, unto men, as there is a fourfold principle that is herein to be applied unto. As,
(1.) There is the principle of external sense, unto which the
gospel is first to be brought. “Faith comes by hearing,” (
(2.) There is the principle of understanding and intellect, unto which that hearing is subservient and introductive: men are to hear, that they may understand; and it is a plague and doom upon them, when they hear and do not understand. And,
(3.) There is a principle of conscience, which is the mind and understanding, as it hath to do with practical matters; (as we have formerly told you;) being to judge concerning them, either as things to be done, or as things that have been done. And so we judge, either by way of prospect, or retrospect: as you have heard, conscience is the principle, and as such a principle, it is to be applied unto: so much we have lately insisted upon to you. And then,
(4.) Another principle is the heart, at which the gospel revelation doth finally and terminatively aim. It aims more immediately at conscience, but ultimately, and finally, at the very heart, as you see afterwards in this very context: “In whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine into them.” But how should it shine into them? or what of them should it shine into? The sixth verse tells you, “God, who commanded the light to shine out of darkness, 125hath shined into our hearts to give us the light;” so that there are these several steps in the revelation of the gospel, or of the things contained in the gospel, unto men.
1. By the external sense, that by which that discovery is to be transmitted to the mind or understanding. And that it may be excluded, and shut out from thence, the god of this world is mightily industrious to blind men’s minds, that the gospel may meet with a stop there; not make its entrance so far. And then,
2. It is further aimed at to be revealed to men’s consciences, that through the mind it may strike conscience, and fasten convictions, upon men there, concerning what they are to do, or what they are not to do, or what they have, or what they have not done, or what they are there upon to expect God to do, or not to do, against them, or for them. And then,
3. Finally, the gospel is to be revealed to the very hearts of men. He that hath made the light to shine out of darkness, hath shone into our hearts, wherein the design of the god of this world is defeated and disappointed; so that the beams of gospel light do strike through, (notwithstanding all the resistance and opposition he makes in the minds and consciences of men,) and, at length penetrating to the heart, hath shone into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ. And, accordingly, these several ways may the gospel be said to be hid. As,
1. When it is never preached to a people at all; so the
great things that it contains, and unfolds in itself, they remain a great and continued secret, as they may have done
long to many a people, and yet do to very many. In that
sense, for several foregoing ages, the gospel had been an
unrevealed thing, as we are told by the apostle,
2. It may be hid when it is (though preached) not under
stood: and though it be revealed to the external sense, it
is not revealed to the minds of men: and so, though there
be an external light, there still needs an internal one, to
make it, in the useful and designed sense, a revealed gospel. So it often is, that men may sit very long underneath
the dispensation of this gospel, and yet remain very ignorant of the true import and meaning, even of the most
principal and noble part of it, and which it is of the greatest
concern for them to understand. The frame and scheme of
gospel truth and notions, it may have found no place in
the minds of many that have long sat under the dispensation of it. They may have been yet ignorant (as the
apostle speaks to those Christian Hebrews) which be the first
principles of the oracles of God, though they had the gospel long with them, whose design it is to acquaint them
with, and instruct them in, these things. They may be
such as the apostle elsewhere speaks of, as are ever learning, and never come to the knowledge of the truth. And
though they have this gospel among them,—they have this
book in their hands, yet it is a sealed book, and they have
never concerned themselves to get it unsealed: they read
it, and yet it is sealed; they open it, and yet it is shut;
really shut up. If one say to them, Understandeth thou
what thou readest? they do not. They hear the word as
a tale that is told, that passeth through their ears, but enters 127not into their minds; so may things be said to be hid
that get not so far; they pass not the tegument or involucrum of a dark mind, a blind mind that admits them not.
The expression is of that import, in reference to a particular thing, that our Saviour had been discoursing of to his
disciples often, when he was among them. It is said, that
the saying did not enter into their minds, for it was hid
from them: “They understood not this saying, and it was
hidden from them, that they perceived it not.”
3. The gospel, it may be hid from conscience; so, as
though it do enter into the mind, there it meets with another obstruction; conscience excludes and shuts it out. 128Many will not allow themselves so much as to understand
any thing of it; as many, too, will not allow themselves
so much as to hear it,—keep quite out of the hearing: but
if it be heard, and if it be understood, yet here, at this
third passage, which it should have to the heart, it meets
with obstruction; that is, conscience doth not admit of
conviction about it, a conviction of what is to be done, or
what hath been misdone, or unduly omitted to be done,
and what is due hereupon in point of vindication of the
jealous holy God. In this respect, the gospel may still be
an unrevealed gospel; that is, that it doth not get into the
consciences of men, so as to strike them with conviction
about these things, and to make them see and determine,
and pronounce a judgment within themselves: This and
that, and the other thing, an holy righteous God hath required me to do, that I might live, is all equal, and righteous, and good. It is so far an unrevealed gospel to them,
that men will not be brought to see this, though it be never
so plain; or again, to see that what I ought to have done,
in order to my being in a reconciled state, and a safe and
happy state, towards God, I have hitherto not done. I
have not exercised repentance towards God; I have not
believed on the Son of God; I have not come to a covenant closure with God in Christ; one thing or other, from
day to day, hath shifted these important matters off:
though I have heard, indeed, such and such things should
be done, yet so much of life-time is worn away with me,
and I could never find the hour, the leisure time, when to
get into a corner, to enter into my closet, and shut myself
up with God, and say, I am now come to thee about the
affairs of my soul; to make over a soul unto thee, according to the tenor of thine own covenant, and there solemnly
to take hold of that covenant, and give up that soul. “They gave themselves to the Lord, and unto us by the
will of God.”
4. It is hid from their hearts, and that is another sense wherein the gospel may be an unrevealed gospel, as it is not yet effectually discovered; or the great things contained in it, are not with a penetrating light pierced into the heart, which is the thing the gospel dispensation doth finally aim at. As you have it in this very context, the thing designed is, that through the ear, and through the mind, and through the conscience, the heart may be at last invaded, and the light of the gospel may seat itself there, in that very centre of the soul, and so there become vital light, diffusive of power, and influence through the whole man: and this is yet an heavier case, when conscience is convinced, and yet the hearts of men are not struck, not struck through; the word doth not strike into them, as our Saviour said to the Jews: “My word hath no place in you:” you do not give it a place, it cannot find room; there is a resisting heart, that excludes and shuts it out.
It is in these latter senses that the gospel must be under
stood to be spoken of as an hidden gospel here, as the mind
understands it not, or as the conscience is not convinced of
it, or as the heart doth not entertain or give reception to it.
You find, in the foregoing chapter, that the case of the
Jews being spoken unto, upon the occasion of that comparison, which the apostle had been making, in the whole of
that chapter, between the Mosaical or Judaical, (
You may be sure, if there be a revelation in the last sense, there is a revelation in all the foregoing senses. If the gospel be thus revealed in the very heart, then we may be sure it was in the conscience, it was so in the mind and understanding, and it hath been so in the external discovery and dispensation of the gospel to the ear and outward sense. But if it hath not been revealed in the first of these senses, it is in none of the rest. If you speak by way of affirmation, the affirmation of the last implies the affirmation of all the former; if you speak by way of negation, the negation 131of the first implies the negation of all the consequents.
But as was told you at first, on this occasion, that it is not the hiddenness of the gospel, in the first sense, as having never been heard and preached, that is intended here; but in the latter sense it is chiefly meant; that is, if persons who hear this gospel, never understanding it; or, understand it, but are never convinced of it; or are convinced of it, and their hearts are never altered, never effectually changed by it,—then is the gospel an hidden gospel to them in the sense here meant.
And so the hiddenness of the gospel, in the intended sense, may be two-fold; or may be considered under two distinct notions, either as sinful, or as penal.
1. As sinful. And in the first sense, (which I have told you is not meant,) ordinarily, the gospel cannot be said to be hid in a sinful sense. Those that live in the remotest parts and quarters of the world, it is not their sin that they have not the gospel, while there was no means or opportunities of their ever having it; nor will it be charged upon them, where there was a simple impossibility or coming by that knowledge, which the gospel contains, or is the means of; it will never be imputed as their sin, that they had it not. As it is said in reference to the law, (and indeed, by the law there is meant the whole revelation of the mind and will of God;) “They that sin without the law, shall be judged without the law; and so, they that have sinned without the gospel, shall be judged without the gospel; they that have sinned with the law, shall be judged by the law; and they that have sinned against the gospel, shall be judged by the gospel.” Law is there taken in that sense, for that revelation of the mind of God, which is superadded to natural light; “They that have sinned without this, shall be judged without this; and they that have sinned under it or against it, shall be judged by it.” There will be no excuse to them from punishment, if they have violated and resisted that law and light which they had; if they go about to excuse themselves, any of them that way, I had not an express written law; when you sinned without law, you shall suffer without law. It will be but a like case with that of the soldier’s excuse to the commander, Pericles, the Athenian General, when he charged him with a fault, and asked him how he came to 132do it, invitus feci, invitus ergo poenas dabis. “I did it unwillingly,” and you shall, therefore, suffer unwillingly.
But the great iniquity is, or then is the gospel hid in a sinful sense, when men have it among them, or may have it, and will not hear it; or do hear it, and never understand it; that is, never apply or set themselves to understand it; or receive no conviction from it, or receive no suitable impression on their hearts from it. Thus, all the while, is the gospel hid to them by their own iniquity, that they do voluntarily make resisting efforts against it, as every thing of sin must have somewhat of voluntarium in it; it supposeth, that otherwise, a brute agent might be as capable of sin as a rational one, and that cannot be. But here lies the iniquity, that men might understand, and they will not; might consider and be convinced, and they will not; and there is a natural faculty that should turn them, even in their very hearts, but there is a sinful disinclination, and they will not turn: for it is the will that is not turned; “You will not come to me that you might have life.” And so, when the gospel is hid, it is hid, not because men cannot see, but because they will not; they do (as it were) pretend the veil; stretch forth the veil before their eyes, or bind it close over their own eyes, hoodwink themselves that they will not see.
As the case is stated by the apostle: “Alienated from the
life of God, through the ignorance that is in them; and
because of the blindness of their hearts, through the ignorance that is in them.”
2. Being thus far sinfully hidden, it comes also to be
penally hidden by a nemesis, hidden by a just vindicta; ye
will not understand, then ye shall not understand; you
will harden your hearts against light, against grace, and
against the design of the gospel, and they shall be hardened; that is, God doth only say,
“I will let you have
your own design:” he doth harden, non pertirudo Malhiham, sed non impertiendo gratiam; as Austin’s apt speech
was of old, to that sense; you do make it your business to
harden your hearts, and fence and fortify them against
the light and grace of the gospel; and since you will
have it so, so let it be. So long (it may be) a contest hath
been driven on with such souls; but at last, God sees fit
to recede, to retire, to give off; now you have conquered,
enjoy your victory: these are victories, that undo men,
that tend to their ruin. We are never to suppose, that
the doom passeth before the desert, such a doom as that especially; “Let them that be filthy, be filthy still; they that
are unjust, be unjust still.”
Sermon IX. Preached, March 20, 1691.
But if our Gospel be hid, it is hid to them that are lost.
WE have shewn (and the matter is in itself plain) how these words relate to those that go before; that, in as much as it is the design of the faithful ministers of Christ, in the course of their ministry, to commend themselves to the consciences of men in the sight of God:. and that the great things that they deal with men about, are therefore supposed to be such as do carry in them a self-recommending evidence to men’s consciences, as you have heard they do; that in this state of the case, things being thus, if yet the gospel do remain an hidden gospel, those to whom it is so, must be lost souls; and that is it, which is with us the ground of discourse from these words, to wit,
Doctrine. That the gospel being hid to them, who continually live under it, is a very sad token of their being lost; it was propounded in speaking of this to open to you.
1. In what sense the gospel may be said, and is here meant to be hid.
2. To shew what this being lost must mean.
3. What connexion there is between these two,—The gospel being hid to any, and their being lost. And then the use will ensue.
The first we have shewed already, what is meant hereby, the gospel’s being hid. We are now next to shew you.
2. What this being lost doth signify. In general, it is
not an external or temporal ruin that is here spoken of,
but a spiritual and eternal one: it is the soul’s being lost,
and lost for ever, which is manifestly the thing here
meant; that being lost, which doth certainly ensue upon
blindness of mind, infidelity, and exclusion of the light of
the glorious gospel of Christ, as the following words shew;
and which, therefore, shews that it must be a spiritually
eternal ruin that is here meant. But that being the meaning 137in the general, we must know that men may be lost two
ways; that is either actually, as it is with them who are al
ready in hell, on whom the infernal pit hath already shut
its mouth; or else as they are liable and tending to such a
ruin. And it must be in this latter sense that they are spoken of as lost here,
to whom the gospel is an hidden gospel. It is spoken for the warning of
survivors, and to make such look about them that do as yet live fruitless lives,
and are unimpressed under the gospel, which in the name of the eternal God is
from time to time preached to them. And nothing is more ordinary, either in
scripture or in common speech, than to speak of men as lost who are in visible
tendency unto destruction, though they are not yet actually destroyed. Now for
this liableness to be lost, or this tendency to destruction that is here manifestly meant, and in
respect whereof those here spoken of may be said to be
lost; that may again be twofold: that is, either it may be
such a liableness to destruction as is common to the apostate children of men as such: or else that liableness to
destruction which is special with some more than others, or
as having somewhat peculiar in it which renders their case
worse than the common case. In the former sense all the
apostate world is spoken of as lost; all the apostate world
that remains yet unreconciled, unconverted; “The Son of
Man came to seek and save that which Js lost.”
1st. In wickedness. So all unconverted sinners are lost
creatures, lost in sin; nothing is indeed more ordinary than
to speak of a wicked person (even as he is such) under the
notion of a lost person. Even among pagans themselves,
of a very wicked man, a debauched person, they say he is
perdite nequam, and that he is a man
perdidissimus moribus; a flagitious person is a lost person, and the word that
is commonly used in the Greek in profane authors (as you
have it used again and again in Scripture too, Asotos and
Asolia) signifies one that is lost, or one that is unsaved, or
cannot be saved. So all the ungodly world is lost in sin and
wickedness; which sin is death began, being in its prevailing
power over them, they, being under the dominion of it, are
dead. “To be carnally minded is death,” that is, to be 138under the dominion of a carnal mind is death; he is a dead
man, he is a lost man that is under the dominion of a mind
habitually carnal, not capable of savouring divine things,
the things of the Spirit.
2dly. All were lost in wrath too, or under wrath; “The wrath
of God being revealed from heaven against all ungodliness and unrighteousness of
men,”
Besides this common case wherein men may be thus
said to be lost, there is somewhat special in the case of
some that renders their case far worse than the common
case; so as that if all may (in the forementioned respects, till
redeeming mercy have taken place in reference to them). be
said to be lost, they much more, as having somewhat in
their case much more dismal, much more frightful than is or
can be in the common case of unreconciled sinners merely
as such. You would think the case to be very dismal of
Sodom and Gomorrah destroyed by vindictive flames that
caught hold of them from heaven: hell rained down upon
them (as it were) out of heaven, fire and brimstone and an
horrible tempest. Yet our Lord tells us of some whose
case was much more dismal than that of Sodom and Gomorrah; some that were under
his own preaching, under his own ministry, from day to day he was preaching
grace and life among them in that gospel which was designed the savour of life
unto souls. Many that heard it were surprised and admired, “wondering at the gracious words
that proceeded out of his mouth.”
(1.) When it first comes among them, here are the proper apt means set on foot for the saving that which was lost: the Redeemer approacheth them, makes his first trial upon them: Have you a mind to be saved, have you a mind to accept of a Saviour, of a Redeemer, to put yourselves under his shelter, and under his government, which you must do at the same time? Here are hopeful appearances in these men’s cases. It is true the Redeemer comes to them as a company of lost creatures; but he comes on purpose to propose to them the certain means and methods of their being saved. And you that now have a mind to fall in with the Redeemer, you may have him; you must then take him to be yours, and give up yourselves to be his: and if this agreement on your part be cordial and vital, and you are in good earnest in it, you are safe in the midst of danger; yea, though you live in surrounding deaths that do ingulf and are ready to swallow up, and are sure to swallow up all that do not so. But consider here,
(2.) That a people among whom the gospel hath long
continued, and it may be with happy success as to many,
many have been gathered in; but there are also such as yet
stand out: they have heard the words of grace sounding in
their ears often, which have sounded to them like a tale
that is told. All that hath been said to them of the Son of
God’s having come down into this world to die a reconciling
sacrifice for lost sinners, that he might bring about union
and peace and friendship between the offended Majesty of
heaven and them, hath made no more impression on them
than so many breaths of air would do upon a rock. Sure
the case is far worse with these men than the common case
of sinners, as such, can be supposed to be. There may be
even of these yet some whose case is not altogether desperate;
we do not know what wonders the power of grace may yet 141work, but there may be among these some also that are
lost irrecoverably, upon whom an irrevocable doom is past;
so as that repentance is hid on both sides, both from God’s eye and theirs; they will never repent, and he will never
repent: they have an heart that can never repent, and God
hath passed his doom that he will never repent. And now as
touching this case, that such a case there is, plain Scriptures put us out of all doubt; some that are never to be for
given in this world, nor in the world to come. I need not tell
you for what crime. “All sin and blasphemy shall be for
given to men, excepting that one, the blasphemy against
the Holy Ghost, which shall never be forgiven in this world,
nor in the world to come.”
But as to the import and meaning of the phrase here, it is plain it doth chiefly refer to the latter sort of men, that is, that are lost in a worse sense than the common case doth amount to. It is not to be supposed that men’s being lost in the common sense, can be the thing here intended in this scripture, “If our gospel be hid, it is hid to them that are lost:” why, all are lost! it must therefore be meant in a peculiar sense. It is evident then he doth not speak here of men’s being lost in that sense wherein all are lost by nature; but he speaks of them that live under the gospel, and are not yet recovered and saved by it, whether these may be said to be recoverably, or irrecoverably lost; yea, or no; whether it be the one or the other of them, the thing 142is sad; and because the determination is so very distinct, how to bring a determining line between those that are, under the gospel, lost irrecoverably, and them that are lost recoverably; and since we cannot tell among all, those who belong to the one rank, and who belong to the other rank, and it may be no one person can tell concerning himself, that he doth most certainly belong to that more horrid view of such as are lost irrecoverably; therefore we shall only take the matter indefinitely concerning those that are lost, in a worse sense than men in general can be said to be. And so we pass on in the next place,
3. To shew the connection between these two, the gospel being hid and such men being lost; for I told you, in the doctrine that the gospel being hid unto such, is a sad token of their being lost, that I may state this connection to you; you may in the general take this for a ground, that those are to be reckoned the significant tokens that do belong to the thing they betoken, either as causes or effects of it; or whatsoever things are connected with one another as cause and effect, the one of these doth significantly betoken the other. Now that connection which there is between these two, the gospel’s being hid, and the soul’s being lost, is a connection of cause and effect. And this connection may be mutual and interchangeable; that is, something of the gospel’s being hid may be the cause of the soul’s being lost; and again, the soul’s being lost may be the cause of the gospel’s being hid. And so they may change places; they may be alternate, as it were, in the matter; they may be mutual causes and effects to one another. We shall consider,
1. The connection between these two the former way, that is, the gospel’s being hid being the cause why they are lost. And if it be hid it must needs endanger their being lost by a casual contribution that it hath thereunto, whether we can say they are recoverably lost or irrecoverably; the gospel’s being hid to them is a cause of it, a manifest cause of it; if they are at last lost; into this it most manifestly results, the gospel was hid from them. If it be always hid they are surely lost; if it be so hid that at length the veil be done away, it will appear, that though they were lost they were not remedilessly lost, but upon a two-fold account the gospel’s being hid must be the cause of the soul’s being lost. 1st. As the gospel’s being hid doth include in it the want of somewhat that’s necessary to salvation; and, 2ndly, as the gospel’s being 143hid doth include somewhat in it that promotes their destruction. These two ways the gospels being hid is the cause of their souls being lost.
1. As it carries in it the want of somewhat that was necessary to salvation is the gospel hid to them, then they must want that without which they cannot be saved so long as the gospel is hid to them. The knowledge and belief of gospel truths, the acceptance of gospel offers, and subjection to gospel commands, are things without which they cannot be saved. But while the gospel is hid to them these things must be wanting: they must want the saving knowledge of gospel truths; they must want true acceptance of gospel grace and offers; they must want entire and sincere obedience to gospel commands; and without these they will be lost: these they can never attain to while the gospel remains hid; while it is an hidden gospel all things contained in it may be represented to them, but they are all so many parables, they understand nothing of the meaning of them; all that is said to them is only as a story told to a man asleep, or between sleeping and waking, and whereof there is no more perfect sense begot in their minds than there is of any thing that you mutter to the ear of a man asleep. They cannot believe what they do not understand, and they cannot accept those offers that depend upon truths which they do not believe; and they can never yield obedience to those commands which stand in conjunction with such offers, and their obedience and subjection thereunto must be in equal connection with their acceptance of those offers. I cannot take Christ to be my Saviour, but I must take him to be my Lord at the same time; and he that takes him to be his Lord, doth it without despair; but with hope that he shall be entertained by him, and treated by him as a Saviour. But nothing of this can be where the gospel is hid, and while it remains still an hidden gospel. So all this, while these souls do yet continue lost souls, even for this very cause, for this as the cause, that the gospel being an hidden gospel doth imply the want of things necessary to salvation. But also,
2. The gospel’s being an hidden gospel doth imply also that which manifestly tends to promote their destruction. And under that head two things do come to be considered, indisposition on their part, and provocation on God’s part; and both these growing so much the more, by how much the longer they continue void of impression under the gospel.
144(1.) An indisposition on their part to all the duty they are to do, and to all the advantages they are to use and enjoy in order to their salvation; they grow more and more in disposed the longer they live under the gospel as an hidden gospel. It is necessary, in order to their salvation, that they should exercise “repentance towards God, and faith in our Lord Jesus Christ.” But they grow more and more indisposed to these, by how much the longer they continue under the gospel as an hidden gospel to them; and that in several respects.
1. The great things contained in the gospel that should influence them hereunto, they grow from time to time less and less considerable to them: what should have influence to the turning of a soul through Christ to bring him to exercise “repentance towards God, and faith in our Lord Jesus Christ,” grows from time to time less considerable. These mighty weighty motives are contained in the gospel. Sinner, if thou dost not turn thou diest! If thou dost not fall into a closure with the Son of God as thy Redeemer, Saviour, and Lord, thou art a ruined creature to all eternity. Lo, here is a glorious heaven before thee, that will be the reward of thy gospel obedience. Here is a place and state of torment, a fiery gulf, a flaming hell before thee, and in view too, that must determine thy place, and the state of thy eternal torment and punishment if thou turn not, if thou do not obey the gospel, if thou becomest not a serious penitent and sincere believer, a faithful dutiful subject to God in Christ. Here, are the great considerations which the gospel presents men with, to influence their turning, their renovation and conversion to God through Christ. Now the longer men continue under the gospel, while it yet continues an hidden gospel to them, the less do these considerations signify with them from day to day; because the force of them hath been spent upon them (as it were) heretofore, and now they signify little, still less and less. Such considerations as these, though they are the weightiest and most important that can be imagined, yet they have been blown upon; and, saith the obdurate sinner, I have learned long ago to make light of these things; and, what? do you tell me of these things now? These are the greatest things that can be told them, or mentioned to them. But these things they have learned long ago to make very little of, so as they can say, in case you talk of heaven to me now, pray what doth it signify more now than it did ten or twenty years ago? Is 146heaven grown a better thing than it was seven or ten years ago? and I made light of it then. And is hell grown a more terrible thing now than it was seven or ten years ago? and I made light of it then; and, pray, why cannot I as well do so now? These considerations, which should have the mightiest power upon the spirits of men, they still-signify less and less, when they continue long under the gospel, while it remains still an hidden gospel to them; for these are blown upon, and men have taught themselves to make light of them, and to have them signify little or nothing to them:—if you cannot speak to me of somewhat greater than heaven and hell, eternal blessedness and eternal misery, you move not me, for these things I have heard and made light of long ago. And,
2. The longer the gospel is hid, the minds of men grow the blinder, as if there be no ability to face the sun without prejudice; the longer you face it the more your prejudice will be. There is a way of beholding that glorious light which shines in the gospel without prejudice, and with the greatest advantage, its beams being refracted as they are allayed by grace; and so it is not an amazing astonishing glory, but a cheering, reviving heart-exhilarating glory, that shines through the glass of the gospel dispensation. But if the gospel be so hid from men that it cannot be thus looked upon, then their minds grow blinder and blinder. The sun hath put out their eyes, as the god of this world is said to do in the very next verse. It is a very dreadful thing to be struck blind with gospel light; but that is the case with many,—gospel light strikes them blind, and their minds grow Jess and less receptive, the longer they remain under this gospel without effect, without receiving the proper impressions of it. The proper impression of it would contemper the eye to the object, the visible power to that glory that clothes the object; but while nothing of this is done, the longer the light of the gospel shines, the less perspicuity there is in the eye of their minds; it is less perceptive, less capable of taking it in. And,
3. Conscience is grown weaker; and so they are more
indisposed to all the duties, and the use of the advantages
that are requisite to their salvation. Conscience, it grows
weaker, and is more debilitated for the doing its proper
office. The context shews us plainly how the state of this
case must be understood; that is, that in the ministration of this gospel, they, whose work it is, do apply themselves 146to the very consciences of men in the sight of God;
and that truth which they preach carries in it (as you
have heard) a self-recommending evidence to the consciences of men. Hereupon there is a close grappling
between such truth and conscience; for they do apply themselves in the sight of God, in preaching such truths to the
consciences of men, that they do, and that they must do;
truth then is insinuating, and gets within; as it must be
supposed to do-when it is held in unrighteousness. “The
wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, (
And here is the Spirit of God gone; as we shall have occasion to show more hereafter. And here is the devil let loose upon a man. “In whom the god of this world hath blinded their eyes.” Any one that looks upon this endangered vessel would say the ship were lost, it doth not obey the helm; for so the man doth not whose conscience hath no power over him, doth not govern him; she doth not answer the helm; she falls from the helm; she is lost, would we say of such a vessel. The storm is violent upon it; corrupt inclination grows stronger; God is gone, and the devil hath seized it, and taken possession, and is putting out the eyes of the poor creature as fast as he can. The man is visibly lost. We do not know what miracles God may work; we know not what he may do, but in all appearance the man is lost.
There are other things to be said concerning the growing indisposition upon such a soul, as to the things that are necessary to its being saved; and many things that will show the provocation grows on God’s part while this indisposition is growing on man’s part. And, take all together, and it seems a very hopeless case, if it be not altogether desperate. Truly there is very little hope left in such a case, that they should be saved at length to whom, the gospel doth thus remain hid.
148Sermon X. Preached April 12, 1691.
But if our gospel be hid, it is hid to them that are lost.
I HAVE already opened unto you what is meant by the gospel being hid, and what is meant by their being lost to whom it is so; and shewn you in what peculiar sense both those must be taken, different from what is the common case of the apostate unconverted world: that both here must be understood to superadd somewhat to that common case, wherein men as sinners in the state of apostacy, in the most general sense have the gospel hid to them, and are themselves in a lost state.
We have from hence gone on to shew you the connection between these two, the gospel’s being hid and their being lost; and you have heard the one of these may be spoken of as betokening the other, and so they are manifestly put together here; and that these tokens are most significant when the token and the thing betokened have the relation of cause and effect one to another; that these two may be understood to have that mutual and reciprocal relation to one another.
That is, that the gospel being hid may be the cause that such are lost to whom it is so hid, and their being lost the effect; and back again, that their being lost may be the cause, and the gospel’s being hid the effect; and, accordingly, with some difference may this context be understood, according to that two-fold sense, or reference, that one of these may have to the other. Take the former reference or habitude of these to the other, and the sense will run thus; that is, that since the great things of the gospel, about which we apply ourselves to the very consciences of men in the sight of God, are so very plain, and do carry so clear and convictive light with them, as they do, if yet the gospel shall remain hid to such as are thus dealt with from time to time, their minds will grow, in all likelihood, more and more indisposed to comport with the design of it; God will grow more and more displeased, his displeasure will rise higher and higher; their guilt will grow 149greater and greater, and they will be more visibly in danger of being finally lost; or, according to the latter reference, the sense will be thus, that the great things of the gospel are of such evidence, and of such manifest importance, that the consciences of men being applied to, and dealt with from time to time about them, it is hardly conceivable such things can be hid to such persons unless they be lost. The matter is otherwise unaccountable, why such things should not take hold of men; surely they are lost that such things will not fasten upon them. You know, according to the former reference, as being hid is the cause, being lost is the effect; this we have spoken already, and shewed you that the gospel being hid must be the cause of their being lost to whom it is so; both as its being hid doth exclude what is necessary to their salvation, and as it doth include what contributes to their destruction.
And now we go on to the other reference that the one of these hath to the other; that is, as being lost may be the cause, and the gospel’s being hid may be the effect: and it is exceeding agreeable to the design of this context to under stand the matter so. We do, saith he, in this ministry of our’s commend ourselves to the consciences of men in the sight of God. This is plain; and this is our constant course. And what? is it a supposeable thin” that our gospel should be hid to them while we do so? How can it be? t can be upon no other account but that they are lost; it must needs argue and suppose them a lost sort of men, upon whom a gospel, so applying itself to conscience, doth not fasten, takes no hold.
But then (will you say,) How must being lost be under stood? I have told you already how it must be understood in this place; you are sure it cannot be that they are eventually lost, or already in hell; it cannot be understood so; and it cannot be understood that they are lost in that sense that is common to the apostate world, in respect whereof the Son of Man is said to have come to seek and “save that which was lost.” But there are two things besides that it may and must mean in this case.
1. That they are sinfully lost; they are lost in sin; they are lost in carnality, and that in a deeper degree than is common to the rest of the world. There is a greater and more confirmed dominion of sin in them, in their several faculties and powers, than in the generality of the unconverted world, as such; greater, deeper, blacker darkness upon their minds; the god of this world (as it follows in the next 150verse) hath put out their eyes, hath blinded them, so as they have less light, less eye-sight than before they had, (so it must be understood,) or than men commonly have, otherwise there were no peculiar reason in the case why this should be said of them. But we find it said. If it were to be understood that the god of this world hath no otherwise blinded them than he hath blinded the unconverted world, why should it be said that they are lost more than all others upon that account? That would argue and be a reason that all are lost alike, if all were blind alike. But he hath “blinded the minds of them that believe not;” he hath been dealing with them all the while they have been otherwise dealt with by another hand, to be brought to faith; he hath been endeavouring to confirm them in their unbelief, and hath made their minds more blind than ever they were; and they are at a remoter distance from believing than ever, as that fascination by which he hath possessed their minds, hath more and more taken hold of them. And it must be understood that they are lost more in heart-sins; disaffection to the holy designs of the gospel, enmity against God and against Christ hath prevailed to a greater height in them, and so they are lost, lost in sin. And,
2. They must be understood hereupon to be lost under
deeper guilt and an heavier doom, that is from God, penally upon them; so that he hath been even provoked to
“swear against them, in his wrath, that they should not
enter into his rest;” as in that
But this (you may say) is very severe. And truly it is so. But how can we help it? We cannot by our thought, this way or that, alter the nature of things. They will lie as they do; but we may, by a due use of our thoughts, and according to that light which the Holy Scriptures afford us, come to understand things more to advantage. And some things I shall offer to you that may tend partly to justify and partly to mollify this severity. It is indeed very severe, that men under the gospel should arrive to that state, to that pitch, to be so far lost, as that to suppose them now to continue never so long under it, they shall never be the better for it. Let the plainest things that can be thought or spoken be said to them, they shall be always hid to them, because they are lost. A fearful 151thing! But do but consider a little what I shall offer to you, which may have that double tendency, that I spoke of, partly to justify this severity, and partly to mollify it. As,
1. Consider this, that those that are thus lost, hereupon
is likely to be still a hidden gospel to them, let them hear
it never so long, they are like to be never the better for it.
I say, Consider, that if any are thus lost, they were not
always so lost. This is a thing that is come upon them,
and which they have drawn upon themselves. It must be
understood with reference to a former day which they have
had, wherein the matter was otherwise, wherein they lay
not under that dreadful stupefaction, and that heavy doom
which now will come upon them. They had their day;
those had so in that 95th Psalm, who are given us for a
sort of paradigm, they against whom God “sware in his
wrath that they should not enter into his rest.” He bare
their manners in the wilderness forty years, as the expression is, in the
2. Supposing them thus lost, and the gospel thereupon thus hid, permanently hid, this must refer to the former 153provocation; with many of them God was not well pleased; they who had that day in the wilderness, whose carcases fell in the wilderness. If our congregations be full of car cases, if there he so many walking carcases that fill our streets from day to day, God is not well pleased; if the gospel be a lifeless gospel, God is not well pleased, he is provoked. But, further,
3. The causes of that provocation are high and great, so that we have no reason to think it strange if the effects that ensue have very dreadful severity in them. Let me but instance to you, in some concurrences that do make the cause of such displeasure and provocation. As,
(1.) That when men let themselves thus be lost under the
gospel by their neglect of it, and their non-attendance to
it; they are the greatest things imaginable which they did
neglect, to which they refused their attendance, which they
would not regard. When the gospel did in the first age of
it begin to shed its light upon the world, (though in that
more wonderful manner the things were not more wonderful than now,) you hear in that (
(2.) These great things are set in the gospel dispensation before men, in the clearest light. They are not represented darkly and unintelligibly, and in parables; but the most important things, and those about which they are most of all dealt with, are the plainest things, that every one that runs may read. What? is there so much of mystery in “repentance towards God, and faith in our Lord Jesus Christ,” and in loving the Lord our God with all our hearts, and souls, and might, and our neighbour as ourselves? Is there so much of mystery in these, that men will not regard the greatest things, and clothed with the clearest light? What else doth that mean—We recommend ourselves to the consciences of men in the sight of God? They are such things, as every conscience of man may be expected to admit conviction about out of hand, without more ado; then, sure, if the gospel be hid, it is hid to them that are lost. It comes from hence that they are a lost sort of men, otherwise such things could not be hid from them. And,
(3.) They are things that men are dealt with about in the
highest name; for, when we come to you, to deal with you
about these things, we do not come upon our own errand;
we do not come to you in our own name; but the ministers of this gospel are ministers of Christ, and they come 155to you in the name of Christ; and he hath expressly said; “He that heareth you, heareth me; and he that heareth
me, heareth him that sent me.” This same gospel dispensation is the ministry of the Son of God, as the case is
plainly stated before us in that
(4.) There is this farther in the case, that these great
things in that great name, in that most excellent name,
have been hinted, not once but often; and often inculcated
and urged over and over again in the authority of the same 156name. What a mighty weight doth this add to the same
load of guilt! and how much matter doth it supply to feed
the indignation, to heighten the provocation, that such
were applied to from time to time, in a continued course,
for many years together. “The earth, that drinketh in
the rain that cometh oft upon it, and brings forth herbs
meet for him by whom it is dressed, receiveth blessing from;
God: if there be fruit, a blessing comes upon it, and follows it; if there be no fruit, nothing but briers and thorns,
then it is followed with a curse, and a dreadful curse,—“It is nigh unto cursing, and its end is to be burned.”
(5.) We must suppose the Spirit to have often been at
work in this time, and while such things were from time
to time inculcated; so it was with the people of Israel; “you do always resist the Holy Ghost.”
(6.) It must be supposed, conscience was in some mea sure convinced at this time; for applications were made to 157it in the plainest cases. We. have applied ourselves to the consciences of men in the sight of God, saith the Apostle. And now if our gospel be hid, it is that you are lost. And,
(7.) It must be supposed too, that affections have been
stirred in some measure and variously; there have been
some desires enkindled, and some fears awakened, and some
hopes and joys possibly raised, and some tastes and relishes
of the sweetness that is in this Gospel, and of the things
contained therein; as it is supposed in that
(8.) This adds weight to all the rest, that they were very light matters for which men have exposed themselves to this fearful loss, even of themselves, of their very souls: a loss that nothing can recompense, nothing can make up. “What shall a man give in exchange for his soul?” Matt, xvi. 26. What hast thou had in exchange for thy soul? The smallest matters imaginable, the temporary satisfaction of a lust. I sold my soul (may one say) to please my friend. I sold my soul (may another say) for the love I had, for the lust I had, to a cup of drink. I sold my soul (may a third say) for the pleasure I took in a vain idle companion. These are the things that kept me from closing with God, uniting with my Redeemer, and from engaging and persisting in the way of life. O that God, and Christ, and heaven, should be set so low! Thou didst break with me, (must the great God say, and must the Redeemer that died for you say,) thou didst break with me for a trifle, for a thing of nought; yea, thou didst prefer before me the vilest things, the most odious things. Thou didst rather choose to be a vassal, a slave to lust, than to live under the easy yoke and government of a compassionate and merciful Redeemer and Saviour. The deformities of wickedness were more amiable in thine eyes than the beauties of holiness. What can be said in this case, when the story comes to be told, and the matter is to be represented just as it is, that it is thus as you have heard?
And that is the third thing to be considered in this case:—That as former provocation must have been supposed, so that provocation must have been very high and very great upon these sundry mentioned accounts. But then I add upon all this,
4. That if any hereupon be thus lost (as you have heard)
it is only that God hath retired from them, withdrawn 158from them. He hath not positively hurt them; he never
put any ill thoughts into them, or any ill disposition of
mind. If it be severe in itself, and dreadful to you, that
you are now a lost creature, God hath no hand in it, otherwise than as he retired from you:—“Thy destruction is of
thyself, but in him is thy help found.”
5. That although all this be very certain, yet we cannot suppose the Apostle here to be absolutely decisive in his judgment concerning the final states of particular persons: such may be more lost, and in a worse and more dreadful sense lost than many others in the world, than the generality of the pagan world. But though they are so, it is not for all that determined that they are so lost as that they cannot be recovered. And we are sure they are not so lost as that they cannot be recovered, if they have not sinned that sin which cannot be pardoned; and which I do in the general believe that no man hath ever committed, or is guilty of, that is afraid he hath; indeed, your case is more dangerous than before, which should awaken you so much the more, because it is dangerous, and you are upon hazardous terms. They may be said to be lost, as being more out of the reach of the ordinary methods of grace, who yet are not absolutely lost, not sure to be finally lost. And no man hath reason to apprehend he is so lost, finally lost, irrecoverably lost, that comes once to be solicitous about it. No, if our God hath brought you to consider and bethink yourself; I am in danger to be lost, I know not what will 159become of me, or of my case at length, if I that have been such a stranger to God should continue much longer a stranger to him; if I that have neglected to capitulate with the Son of God should much longer neglect it; I know not what will become of this, it may be bitterness in the end. If you begin thus to consider, I hope the issue will prove thus, that it will be said of you as it was of the Prodigal Son, “This my son was dead and is alive, he was lost but is found.” But more to this purpose, (as I have partly intimated already,) I shall speak in the use.
Sermon XI. Preached April 19, 1691.
But if our Gospel be hid, it is hid to them that are lost.
They are lost souls to whom the gospel is an hidden gospel. This (you know) we have been upon from these words; and we have in this shewed you what is meant by the gospel’s being hid, and what is meant by the soul’s being lost; and that both these are to be understood in a sense peculiar and different from the common case of men; and in what reference the gospel’s being hid, and their being lost, doth differ from the common case, we have particularly shewn you: and have further shewn the connection between these things, the gospel’s being hid, and soul’s being lost, to whom it is so; the one doth betoken the other, and they are the most significant tokens which have connection with the thing betokened; as causes and effects, the one to the other. I have shewn this is the case here: that the gospel’s being hid, it is a cause of the soul’s being lost, both as it excludes what is necessary to their salvation, and as it includes what promotes their destruction. I have again shewed you too, that being lost may also be the cause of the gospel’s being hid; and shewn how being lost is to be taken in that case: lost in wickedness, as men more extremely wicked are said to be, and lost under a divine doom. So they must be understood to be to whom the gospel is therefore hid, men given up and 160forsaken of God, and then the God of this world blinds them.
And because this appears very severe, therefore I did by sundry considerations endeavour partly to justify, and partly to mollify, this severity; now I come to the use of this important truth. And it will be useful,
Use 1. To inform us of sundry truths that by way of inference may be deduced here. As,
1. That it is no sufficient ground upon which any may
conclude their state to be safe and good, that they live
under the gospel: I pray consider it. It is not enough
hereupon to ground a conclusion concerning your good
and safe final state, that you live under the gospel. No,
though you had apostolical preachers among you, for such
these Corinthians had to whom this is with so much terror
spoken. No, though you had angelical preachers, such as
could speak to you, not with the tongues of men only, but
of angels; for the Jews had that word before that was
given to them as a gospel; (as the Apostle takes notice,
2. We are to infer, That the proper design of the gospel
is the salvation of souls. If the gospel be hid it is hid to
them that are lost; if it were not hid they would not be
lost, that is plainly implied: but that which hath no design or tendency to save would not save, whether hidden
or not hidden. But there is no interveniency in this case
to hinder a person’s being saved by the gospel, but only
its being hid: therefore that which would save souls if not
hid, must have an aptitude and designation to this purpose.
Here is nothing to hinder a soul being saved by the gospel if it be not hid: by this you learn therefore that the
true and apt tendency and design of the gospel is, to save 161souls. How often is it called by names that signify so
much? “To you is the word of this salvation sent.”
3. We may further learn, That while a man lives under the gospel, the great question that depends concerning him is, Shall I be saved, or shall I be lost? Here is the great question that depends concerning every one, and which they ought to recount with themselves over and over again. Here is this case depending concerning me; shall I be finally saved or lost? Oh! what an awful thought is this that every day that goes over my head, and every time I 162go to hear a sermon, still this question lies under consideration; shall I in the issue, or end of my course, be a saved or a lost man? Sure at this rate we should be working out our salvation with fear and trembling; nothing becomes us more, nothing is more suitable to the state of our case. And,
4. We further learn hence, That men may be lost on this side hell. If our gospel be hid, it is hid to them that are lost; hid before they reach hell, whither no gospel comes; and so lost before they reach thither. And then again,
5. By parity of reason, Men may be saved on this side heaven, as well as they may be lost on this side hell. We know the great Emmanuel was otherwise called Jesus, because he should save his people from their sins. If this blessed word hath taken effect upon thy soul, it is saved; that is, it is so far saved now from sin, as that it governs now no longer. Its empire is broken, its throne is thrown down in the soul. Here is salvation on this side heaven: salvation is this day come to this house, to this soul, he is already a saved one. There is inchoate salvation; salvation begun that ascertains consummate salvation, and from which that will not be separated. The New Jerusalem, that glorious city that comes down out of heaven from God; Rev. xxi 4. (supposing that be meant of a state of the church of God on earth;) the nations of them that are saved, walk in it. As soon as they enter into it, there they walk as saved ones. The nations of the saved, there they dwell, there they inhabit the city of God.
6. They to whom the gospel is not hid are not lost, or
are of these saved ones; if they to whom the gospel is hid
be lost, they to whom it is not hid are saved. They are in
this state of salvation already. Oh! happy creatures and
blessed state that you are come into. The gospel is no
longer a hidden gospel to you, though it is to many a one
beside. With what admiration may you say, “I thank
thee, (Oh Father,) Lord of heaven and earth, that when
such things have been hid from many a wise and prudent
one, thou hast revealed them unto me!”
But besides these inferences of truth, there is a further and another sort of use that I must proceed to.
Use 2. It may be (upon what hath been before said in opening the doctrine of this text to you) some awakenings may be upon the spirits of some, perhaps some may have been in a going among us, and may say in their hearts, And what is likely upon all this to become of me? What is my final state like to prove? Shall I be saved, or shall I be lost? I would fain give some help in this case, and would in order to it, lead such into some distinction of thoughts, that they may not be confounded in their inquiry. Now this inquiry in general may be capable of being formed into three questions. Either 1st. The meaning of their inquiry may be, Shall I be certainly saved at last; or 2ndly. The meaning of their inquiry may be, How shall I do, certainly to know if I am certainly to be lost? or 3dly. The meaning of their inquiry maybe, How shall I evidence it to myself, or have it evidenced to me, that there is any thing of hope in my case? That, going on in the use of prescribed and appointed means, things may be brought at length to an happy issue? That I may have such a present view of my case, as to judge and think of it, that it may be possible that I may be saved at last?
1. Now as to the first of these questions, supposing it to be the question of any whom God hath begun lately to work on; of any that he hath begun lately to awaken:—Then I must needs say to that question; Friend, you are too hasty, you make too much haste to think, that when God hath but newly begun with you, you should presently be at a certainty that you shall be saved. This may be more haste than good speed. When you have gone on a considerable tract of time in a serious endeavour of working out your salvation with fear and trembling; and giving all diligence to make your calling and election sure, it will 164be time enough to put this question then; it is yet unseasonable for you. And then.
2. Supposing that the next be the question with any, How shall I know that I shall be certainly lost? As the former question is an unseasonable one, this is a vain one, altogether vain. If you shall certainly be lost, what can it avail you to know that you shall? or do you think it is possible you should ever come to know it on this side being in hell? It must be by some revelation from God, mediate or immediate; but God doth not use to do vain things, to reveal any thing to no purpose: and this can be to no imaginable purpose. If you shall certainly be lost it can do you no good to foreknow it; and therefore the revelation of it is not to be expected from God any ways, mediately or immediately, and consequently it is a foolish vain question. But,
3. If the question be, How may it appear that there is any thing of hope in my case, that in the use of the prescribed and appointed means, I may, through the grace of God, possibly be saved at last? This is a sober question, and becoming a serious and considerate man, and one that hath a value for his soul, and a reverence for God, the great Disposer of our everlasting soul’s concernments. And therefore in reference to this I would be assisting the best I can, and as God shall enable me. And there are many things that are to be said to it. As,
1. That you always ought to hope till there be most apparent reason for total despair. If there be not a reason for total despair, then you are under obligation to admit of some hope; nothing is plainer, that a reasonable creature, capable of futurity and of another state, he hath it as a law in his nature to use prospect, and to exercise hope, in reference to futurity. And I cannot but recollect a noted passage of that Platonic Jew, Philo Judaeus, “That hope towards God, in reference to men’s future concernments, is of the very essence of man; and he is not to be called a man, a human creature, that hath not hope in reference to his future concernments.” And there is a great deal in it: it is to be looked upon as somewhat else than a lavish expression, for God hath (no doubt) contempered the frame of all his creatures to their state: and having made man capable of futurity and eternity in another state; hope cannot but be an essentiating principle in his very nature. And therefore it is very unnatural and a doing violence to ourselves, to endeavour to take away all 165hope in reference to that futurity which is yet before you, and which you have yet in prospect. You ought to hope while there is no apparent cause of total despair; for whatsoever doth not admit totallity, there must be somewhat of the contrary, by reason whereof it doth not so. There can be no imaginable ground upon which a man should not admit of a total despair, but as there is some hope If there were no hope, despair would be total; if there be found hope, despair cannot be total. And it is matter of duty to you, always to entertain and cherish some hope when there is no apparent reason for total despair. That I fore-lay in the first place.
2. There can be no reason for total despair while the
gospel stands unrepealed; while it is neither generally repealed, nor repealed particularly as to you. All that while
the connection remains between faith in Christ and salvation: “God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him, should not
perish, but have everlasting life.”
Aye, but you may say, it is very true, I doubt not, that if yet I believe I may be saved; but alas! what reason have I to hope that I shall ever be brought to believe, ever be 166enabled to believe, who have resisted the grace of God, and the Spirit of God so long, so often, so injuriously, so insolently, as I have done? What hope is that I shall ever be brought to believe? I add therefore,
S. That there is not only hope, nay, I may say, ground of
confidence, that if you believe you shall be saved, but there
is also ground of very great hope, if you do indeed set your
minds to inquire and consider about this matter, that you
shall be brought to believe. For that is the head which I
lay down here as the third in order: that all the while the
command, the law, stands in force as to you, that obligeth
you to believe, all that while there is a ground and reason
left you to hope, that you shall be enabled to believe, when
the evangelical law doth particularly oblige you amongst
the rest that live under the gospel, to believe in the Son of
God, that you may not perish but have everlasting life, as
much as if there were a law made in your case alone. If
there were a particular law made concerning you, and laying the charge upon you—Do thou believe on the Son of
God, that thou mayest not perish, but have everlasting life;
I say you are as much obliged to believe on the Son of
God, as if there were a particular law made concerning
you, and none but you, concerning you alone. This is
the command of God, this is the law, “that we believe on
him whom he hath sent.”
Question. But you may perhaps say, How shall I do to understand this, that I am under obligation to believe on the Son of God, that I may not perish, that I may not be lost?
Answer. To that I say, (that I may leave this a clear and undisputed thing in your thoughts,) either you must be so obliged to believe in the Son of God, to receive and take 167him for your’s, your Lord and Saviour, or else, your not doing so is no sin. Now, where is that person that dares to produce himself, and say, I live under the gospel, that gospel is come to me, whereof this is the great fundamental law, the command of the great Author of it, even of the God of heaven; this is his commandment, that we believe on his Son: but it is a commandment that doth not oblige me? Where is the man that dares say, If I live an infidel under the gospel all the rest of my time, I am no sinner in it? If believing be not your duty, not believing is not your sin, but what? Is there any body that can say, or dare say, that to refuse Christ is not his sin? Then to accept him is duty. Therefore doth this gospel, still as you live under it, urge it on you as a duty out of hand to come to an agreement with the Son of God; resign thyself up to him, put thyself into his hands, and at his feet; into his hands to be saved, and at his feet to be subject, and to obey him. This the gospel chargeth on you; and while it doth so, while it calls you to repentance, and calls you to faith, you have reason to hope still; I have God’s warrant, why should I not expect his help? If he calls me, why shall I not think he will help me, help me to repent, and help me to believe in his Son, that I may not be finally and for ever lost! And again,
4. You can do nothing in your circumstances more
pleasing and grateful to God than to hope in his mercy;
thus to state your case, I am naturally a lost creature, a
perishing creature, I have deserved to perish over and over;
that a Spirit of divine light and grace should never visit my
soul more, or look after me more, I have highly deserved
it; but yet I have heard of the nature of God, that he is
immensely good and gracious; his name hath told me his nature, “The Lord, the Lord God, gracious and merciful,
long suffering, abundant in goodness and truth, pardoning
iniquity, transgression and sin.”
5. Know that it is not for you to prescribe limits to the exercise of this mercy, it is not for you to set bounds to it. If God limit himself and any way signify that he hath done so, so be it; but that he hath no way signified. But it is great insolency for any of us to talk of limiting him; to say, so far the patience of God shall extend, and no further; beyond such a sermon he will never give me one minute’s addition to the day of grace. It is not for you to limit him; if he limit himself, you have nothing to say to that, but that he hath never told you he hath done, or will do in reference to your case. But I would have you to be possessed with the apprehension how uncreaturely a thing it is for any of us to take upon us to limit God, and set a day to the exercise of his patience, his sparing mercy, his bounty, and his saving mercy. If you do rightly take up 169this matter, you will understand, that there is in despair the highest presumption. There is not in any thing higher presumption than there is in absolute despair. If you allow yourselves absolutely to despair, and say, God will never look after my soul; then nothing remains to me but to abandon it to perish. I say, you cannot be guilty of an higher presumption than doth lie in this despair; for it is for you to take upon you to limit God, to measure God; you take upon you hereby to determine what infiniteness can do, and what it cannot do. This is very bold presumption. This is most uncreaturely arrogance; for you to take upon you to set God his limits and bounds. No; say I will always wait, and always hope, let him defer as long as he pleaseth; but let me lie a prostrate creature at his foot, still in fears, and tears, and tremblings; though it be till I perish, I will perish in this posture, rather than ever to say he cannot help me, he will not save me; it will not consist with the limits of his patience and bounty towards a poor wretch to save me. Take heed of saying so. There is high presumption in this despair.
There are many other things behind.
Sermon XII. Preached April 26, 1691.
But if our Gospel be hid.
WE have the use in hand of this terrible word; sundry inferences of truth we recommended to you from it; and proceeded to other uses, wherein the design was to speak suitably to the case of awakened souls among us, that have made known their case, and their solicitous sad thoughts. We have had regard to this great inquiry, What shall we do that we may understand our own case, and how matters are like finally to issue with us?—Shall we be saved, or shall we be lost? And several things were spoken to that which we stated as a sober question; which answers were general, and more fundamental to what was to ensue. 170And those things being forelaid, we shall now go on to give some characters that may be distinguishing some what of the state of persons under the gospel; so as that, if they be found, will give ground of hope; if they be not found, it will administer much ground of fear.
But here you must take the matter thus: that, for such characters as those which I shall mention, the discerning of them actually upon yourselves is never intended so to encourage your hope as if no apprehension of danger should still remain; you are not to hope without apprehension of danger; and if such characters are not found, you are not to fear without apprehension of remedy; because (as hath been told you) the design is not to tell you who shall certainly be saved, or who certainly lost; but only to shew what cause there is, or may be, of more or less hope or fear, in reference to the final issue of things with you. And so,
1. It gives much ground of hope when any do find in
themselves a formed desire of understanding distinctly the
terms of life and death; when any would fain know upon
what terms they may expect to be saved or perish in the
final issue of things; when they do not desire to be unacquainted with the true tenor of the gospel as touching
these matters; but accurately to know what is required,
that they may live, and escape the wrath that is to come.
That hiddenness of the gospel that is in connection with
the being lost, is with those with whom it hath this fatal
event, a chosen thing, a voluntary thing; it is hid by an
affected blindness of heart. Men are blind, as being unwilling to see. (
It is very hopeful where there is a great sense of remaining ignorance; when any do think very meanly of the
knowledge that they have of those great and important
things of God, that do concern souls so very nearly. Agur
is brought in saying, “I am more brutish than any man,
and have not the understanding of a man;” (
3. It is a very hopeful token, when there is any perception of knowledge growing in these great things; when
we can apprehend that light doth come in by the appointed
means; that God hath shined into our hearts, as it follows in this context: “If our gospel be hid, it is hid to them
that are lost; in whom the god of this world hath blinded
the minds of them that believe not, lest the light of the
glorious gospel of Christ, who is the image of God, should
shine unto them:” but “God, who commanded the light to
shine out of darkness, hath shined into our hearts.”
4. It yet will look well and hopefully, if you find that
you have a real value for the gospel; if you esteem highly
of it; if you consider it as the “word of life,” as the gospel of your salvation; and if such notions as are given you
of it, and under whish you are taught to conceive of it,
have recommended it to you, and you look upon it as a
sacred and venerable thing; if you do not come to hear a
sermon as if you were to hear a story told you; to hear the
word of God as a tale that is told; but the word of it recommends itself to you as a majestic thing, as carrying a
divine stamp and impress upon it; if you be in any measure
awed by it, so as to tremble at the divine word,—this is a
most comfortable character where it can be found. It is 174towards such that God is looking with favour, when any
come and sit trembling under his word. He will not look
with slight and despising eyes upon such; he looks upon
them with indulgence and a favourable regard. (
5. It looks hopefully, if you find that the intention of
your mind is much engaged in hearing the word; it is a natural consequent of your having awful thoughts of it, of
your esteeming highly of it as a divine revelation; that
which should be immediately consequent hereupon must
be a very earnest intention of spirit in hearing of it, to
attend it as that wherein my very life is concerned; the
word saith, “Hear, and your souls shall live.” (
6. It looks hopefully, if, so far as you have understood,
and, by earnest attention from time to time, come to know
the true meaning and import of the gospel, and what the
terms of life and death for souls really are; you do there
upon desire to have your hearts wrought up to those terms;
and there is no wish entertained with you, that you give
harbour to, that the tenor of the whole gospel were otherwise than it is; you do not desire that the terms of life and
death should be brought down to a compliance with your
inclinations; but you desire your hearts may be wrought
up to them; and say, Do not make me a gospel like
myself, but make me like the gospel. Is that your sense? It
looks very encouragingly; I would take this gospel just as
it is; I find it requires the receiving Christ Jesus as a Saviour and as a Lord; I am willing it should be thus; I do
not desire there should be any change to gratify any ill
inclination of mine in this tenor of the gospel. I find it
forbids all manner of sin; and reigning sin, under the severest penalty; that wherever it reigns it dooms too. I 176submit to this state of the case; I desire to have every
thing of sin down, not to be in dominion. It may be,
there are some fainter desires of this kind having place
where a real thorough work is not yet wrought. But it is
well there is so far a tendency towards it; that you are
right in your aims and designs, and that you have the true
mark before your eye; that is, to have the great and proper impression of the gospel inwrought into your souls, and
they made agreeable to it; and that you do not wish to
have a gospel formed on purpose to be more agreeable to
you. When once a soul is transformed into the likeness and
image of the gospel; this is it that doth most certainly
characterize it for heaven and eternal glory. You have “obeyed from the heart
that form of doctrine which was delivered unto you,” (or into which you have been
delivered, as that may be read.
7. Whereas, that gospel by which you are to be saved,
(if ever you be saved,) is a gospel of reconciliation; it is a
very hopeful character if you do really desire and value
friendship with God; if his love and favour be of real
value with you; when you can speak this as the sense of
your souls, “In his favour is life;” (
And then again, as consequent to this,
8. Truly, fear itself doth give much ground of hope.
It is a very hopeful character upon you, when you are
really afraid lest a controversy should still depend, and not
be taken up between God and you: “Blessed is he that
(thus) feareth always.”
9. Where there is much consideration about the affairs
of your souls, and your hearts are much, taken up in musing
and meditating on these matters, it is an hopeful sign. An
unconsidering soul is a perishing soul,—hath the character
upon it of a lost soul. But if your mind be full of thoughts
from time to time; or, if there be many times when you 178can set yourselves on purpose to consider the state of your
souls, and your case God-ward, this looks very hopefully;
that is, that God is at work with you, that he is dealing
with your spirits; for you are not to assume it to yourselves that there are any such good thoughts, any which
have that tendency, which have that look. “We are not
sufficient to think any thing as of ourselves;” (
10. It is a very hopeful, encouraging character, if you
should find upon consideration that you have arrived no
farther, and that you have not gotten to a firmer, more
settled state in holiness and walking with God, yet you
do also find a great disposition in yourself to self-accusing;
that you are apt to criminate yourself, to find fault with
yourself, and to lay load on yourself with blame; to wrap
up yourself (as it were) with shame; that your proficiency hath been so slow and little all this while. This
looks very hopefully; when this is the sense of your souls,
looking in, and looking up at the same time, “God be
merciful to me a sinner!” The publican’s character was a
good character, and an hopeful one, compared with the
opposite one of the Pharisee.
11. If there be any relentings towards God, any tender
relenting and self-bemoaning. There may be self-accusing
without these kindly genuine touches of remorse that there
should be; and there may be of them too, and in too low a degree, and in too
transient a manner. But while there is any thing of them, there is real ground
of hope that God it dealing with you, and is likely to carry on the work further, according as you duly comport with him in what he
hath began, and is yet doing. “I have heard Ephraim
bemoaning himself.”
12. If there be yet a resolution to persist, to go on in the
way that leads towards life, this looks well; you have
not yet attained; you are not yet at a certainty; but yet you are resolved to go
on, to hold on your course according to that warning given by good Samuel to the
people of Israel, that were now set a trembling, and in a most dreadful consternation, what would become of them; they
dreamed of nothing, when God thundered upon them, and
when the lightning from heaven testified divine displeasure; 180they, I say, thought of nothing but destruction.
Well, (saith Samuel,) do not you, for your part, “turn
aside from following the Lord;” he will not cast you off if
you persevere in your way, and turn not aside from following him. He will not cast off his people, because it
hath pleased the Lord to make them his people; he will
cast off none that do not first cast off him. And many
such, too, he may recall and recover; but while there is
a resolution with you, come of it what will, I will never
forsake the holy way; I will spend my days in prayers
and tears: I will never give over waiting and seeking, what
ever comes of it. Oh! what an emphatical benediction is
that we find pronounced in this case! “Blessed is the man
that heareth me, watching daily at my gates, waiting at
the posts of my doors; for whoso findeth me findeth life,
and shall obtain favour of the Lord.”
Sermon XIII. Preached, May 10, 1691.
But if our Gospel be hid, it is hid to them that are lost.
WE are, upon the use of this, and the last we insisted upon was of inquiry; or, we intended therein to assist their inquiry who may be solicitous touching the state of their own case, whether they are not lost irrecoverably while they live under a gospel that aims at the saving of souls, but which they apprehend doth them no good, and they fear never will. I have in reference to such, the last time, given sundry characters that will bespeak their state upon whom they are found, not to be hopeless; that it is such, as concerning which they ought by no means to conclude that they are lost, that they are out of the reach of mercy.
And, as to what thereupon remains, I have only this further to do, that is, to Jay down two conclusions, in which I shall sum up much of the meaning of what hath been said; that is,
1. That there can be no hope that their state shall be good and safe at last, who continually live in the neglect of those methods which the gospel they live under prescribes in order to their salvation. And,
2. That there can be no ground for them to fear they shall be finally lost, who, with dependence on the grace of the Spirit of Christ, are resolved, to their uttermost, to use the methods which the gospel doth prescribe in order to salvation. The one sort have, in their present state, no reasonable ground to hope; the other, in their present posture, have no reasonable ground of despairing fear. These two conclusions sum up what I would leave with you upon this subject. And thereupon I shall say some what: 1. By way of warning; and (if that will not do) by way of lamentation to the former sort. And, 2dly, some what by way of exhortation and encouragement to the latter.
1. As to the former, I must repeat it to them, that they
have no ground for a present hope that they shall be saved, 182in the continued neglect of those means and methods which
the gospel hath prescribed for salvation. And I would
recommend to such, for their warning, those plain and
awful words, “Work out your own salvation with fear
and trembling, for God worketh in you to will and to do
of his own good pleasure.”
I would take up a lamentation for such, and invite all that are serious to join with me in lamenting the wretched forlorn state of such as are perishing upon these terms. Sundry things concur to give us here the representation and prospect of a most dismal and deplorable condition; a state that doth even claim and challenge from us to be lamented; that we lament, while all endeavours of remedying it seem still frustrate and in vain. Why,
(1.) Such are perishing under the gospel; that is, they are benighted at noon; they have created to themselves an horrid darkness in the midst of a bright and clear day;—they are lost in a day of salvation. This is the day of salvation; it is so (it is to be hoped) to many others; and, oh, what a fearful thing it is to be lost, and perish amidst a company that are taking hold of salvation, or of whom salvation is taking hold? And,
(2.) They are the more fearfully lost, not only under the means of salvation, but by them; gospel light strikes them blind: “this is the condemnation, that light is come into the world, but men love darkness rather than light;” the sweet vital savours of the gospel strike them dead; become to them the “savour of death unto death.” They are so much the more miserably lost, by how the more there is of apt and suitable endeavours used in vain for the saving of them. The blessed God opens to them the design he hath in hand of saving sinners; he hath sent his Son with direct application to them, “to seek and to save them that are lost;” his Spirit strives with them, and against all its motions, all its convictions, they are breaking their own way to eternal ruin. How dismal is the case, to think that they are so often invited, yet are lost; warned, and yet 184lost! lost! Exhorted, and yet lost! Besought, and yet lost! Wept over, and yet lost! They descend, and go down and perish under the intreaties, and against the prayers and cries of friends and relations, and of such to whom their souls are dear even as their own souls. And again,
(3.) It is to be considered that it is their souls that are lost. This is the subject of the loss. Ah, poor wretch! if thou hadst only lost an estate; if thou hadst only lost an eye; if thou hadst only lost a limb, a hand, a foot, a leg, an arm, here had been either some remedy, or some relief for this loss; but to lose a soul, an immortal spirit; to have that precipitated and plunged into an eternal ruin,—what reparation, what remedy for this loss? And,
(4.) Such are lost when they never thought of it, or, it may be, when they had the positive thought all the while of being saved; when they speak peace, peace, to themselves, sudden destruction, a surprising destruction, comes upon them. Wast thou not wont to say, I shall be safe in my neglect of God? I shall live a prayerless life, and be safe? I shall live a vicious life, and be safe? I may please my flesh, and gratify my sense all my days, and be safe? Are they not wont to think so? They perish when they think not of it; they are ingulphed and swallowed up in an unfeared ruin; sunk the worse, and so much the more dreadfully by much the less it was dreaded, the more fearfully the less it was feared. And,
(5.) It is very deplorable, in their case, to think of the companions that they have been formerly associated with, and that they are associated with now. Such as have been companions with them in exercises of religion, such as have been companions with them in acts of wickedness, and such as are now companions with them in torments, fearful aggravations of their being thus lost, arise from such. Those that they have been wont to hear sermons with, and that they have been associated with in the drunken debauches that have drowned all the remembrance of them. Those that they have been with (it may be) under convictions, under some good impressions; and with them, in those acts of wickedness that have stupified their souls, and bereft them of sense, and abolished and obliterated all the impressions that were made on them before. What heightenings will here be of the woe!—what inforcement of the torment of that state, when the wretched partakers therein together shall fall to mutual upbraidings, criminations, and recriminations of one another!185—when one shall say, Oh, cursed be the day that ever I saw thy face; and the other shall retort, and say, Oh, cursed be the day that ever I saw thine!—that we who did sometimes pray together, and sat under the word of God together, could encourage and heighten one another to that pitch of wickedness, to be sensual together, debauched together, vain together, drunken together, wicked together, in affront to all that light that shone in our faces, and that shone in our very consciences? And,
(6.) What a mighty addition will it make to be perpetually reflecting, in that state wherein thou canst not chuse, canst not cease to be an everlasting companion to thyself?—when one is to be but his own companion, as he hath made himself very ill company to himself, he cannot but be much worse in the infernal state, when there shall be an everlasting self-consciousness of former wickedness and present resentments that cannot be avoided, and against which it is impossible his soul should now be able to fortify itself. Oh, the pitiable state of going down to perdition with an enlightened mind! Consider that. Think of it over again. The pitiable state (I say) of going down to perdition with an enlightened mind! To descend with rational principles in a man’s soul, which by how much the less heretofore they did serve for government, do so much the more effectually now serve for torment;—that light that did not govern, did then condemn, and doth now torment. The clearer the light the more fervent the fire, when that light turns all into flames, and tormenting flames; so much the more light, so much the more the fervour of that flame. To reflect in that cursed society, that every man shall be to himself his own cursed companion in the place of torment, upon the rational principles that he had admitted, understood, and assented to before; and to think then how very reasonable, (oh, how very reasonable!) were such sentiments as these, often inculcated on me in my former state, that a creature can never have been made to be his own end; that it could never be supposed that a reasonable, intelligent, immortal spirit was principally designed to serve a piece of clay; that a religion, that could never suffice to govern a man, would never suffice to save him; that that which doth not sufficiently distinguish one from a wicked world, shall never distinguish him from a perishing world. How often have such things as these been inculcated! and who sees not the reason of them now? But when they shall be 186revived in the future state, in that state wherein the wretched creature finds himself finally and irrecoverably lost, how will the light of all these rational principles glare in his face! Then what a stupid foolish creature was I that could not consider these plain things before, when I saw how plain they were! When one shall reflect and bethink himself, How often was I told that that religion, which should end in felicity, must begin in transformation! If it shall make my soul happy hereafter it must change me now, it must have changed it in the former state; it must have implanted the love of God in it,—it must have inwrought into it the primordial principles of the divine likeness, otherwise the temper of my own soul must banish me from the divine presence, and associate me with devils and damned spirits, throughout a long eternity. How often did I hear these things! How plain were they, and unanswerable! How impossible to oppose any thing to the light and evidence of them! These are things wherein the gospel doth recommend itself to the very consciences of men that sit under it, as the foregoing words speak, “we commend ourselves to every man’s conscience in the sight of God.” They have done so, who have spoken to you at this rate, and about such things as these. If such a gospel be hid; if the things contained in it, that carry so convictive cogent light and evidence in them; if these things (I say) be hid, what can the issue be but to be lost? And how terrible will that be! How dreadful must the case be, when any find themselves finally lost, and to have nothing to do in a vast immense eternity, but to revolve these plain convictive thoughts in their own wretched minds! And again, it may be added,
(7.) What an additional weight of misery will there be
from reflecting upon those that were companions with
many such in their former state, and did take the right
and safe way, and persisted and persevered in it to the end!
What tormenting resentments will arise from the thoughts
of such! To think of such and such an one, we have gone
to the assemblies together, we have sat together under the
same sermons. It may be such an one was convinced,
and so was I; perhaps we compared thoughts with one
another; the convictions with such and such issued in a
thorough work. Such and such an one being convinced
did shut up himself in secret; he wrought out the matter
in prayer with the blessed God. The thing issued at length
in a solemn covenant between him and the Redeemer; he 187gave up his soul, infolded in the bonds of an everlasting
covenant, into his hands who is the great and only Saviour
of souls. And why did not I do so too? We have had
the same warning; “My son, when sinners entice thee,
consent thou not.”
(8.) How will it wound to think how near the matter was to a determination the other way, at some particular juncture of time; sometimes, when I was deliberating, the balances seemed to hang even, and I was just upon resolving the safe and happy way! O wretched creature that I was! what came into my mind that I should recede and revolt, and fly back when I was urged to it, to come just now to a closure with God in Christ: Accept and resign; take him, and give up myself? What madness possessed me, that, when I was just going to do it, I did it not? What plucked me back? Oh, to think how very light matters turned the scale! the other season of sensual delights; this and that vainly to be tried once again; less than a feather cast the balance against my God and my soul, and my eternal well-being; what will these things do in an eternity, when a man hath no other employment for his thoughts? And, lastly, to think,
(9.) That I took him for my adviser whom I might easily have known to be the destroyer of souls, and against whom I know to be the Saviour of them. The counsels that come from our blessed Lord and Redeemer, and the temptations of the wicked one, they carry their own differences so manifestly along with them, that nothing could have been easier than to have discerned and perceived the difference; whose was the voice in the one, and whose in the other; whose language was now spoke, and whose language then. How easy is it to discern the difference when there are suggestions thrown into the mind, “Soul, take thine ease,” pursue thy pleasures, admit of no disturbing disquieting thoughts; what were thy faculties made for but to be gratified and indulged? And when it is on the other band said, Thou dost not know how long thou shall live; thou hast no command of another breath; thou art to make no boast of to-morrow, for thou dost not know whether 188ever thou shalt see a to-morrow. “Seek the Lord while he may be found, and call upon him while he is nigh;” turn to him while he invites thee to turn, and while thou mayest turn and be accepted. How easily are these voices distinguishable! But for a man to have given himself up to be led captive by Satan at his will, so as he hath no other will but the devil’s will; it is the devil’s will I should neglect God, I should forfeit my soul, and throw off all thoughts and cares about my eternal concernments; and he hath signified his will in such and such temptations. Oh, that a man should be so infatuated as to comply with the known will of the devil, who is a murderer from the beginning; a liar, and a destroyer of souls; and that against him who is love, and kindness, and goodness itself, and the Redeemer and Saviour of souls! If there be reason to apprehend there are any sitting under the gospel; under its daily teachings, solicitations, warnings, and counsels; that will yet perish in their own way, till they finally perish, if they will perish unreclaimed, let them not perish unlamented; let us throw tears over ruining and perishing souls; follow them with lamentations to the brink of the pit, though we cannot save them from precipitating themselves into it.
2. But I must change my voice, somewhat turn my style, and apply myself a little to that other sort, such as are full of solicitude Jest they should at length perish and be lost under this gospel, as having it still an hidden gospel to them that hath never done them good, and that they are afraid they never shall be the better for. I must repeat to such, that, in the way of your duty, and while with dependance on the grace and Spirit of Christ you are resolved to comply with the prescribed methods of the gospel, you have no cause to fear you shall be lost; you have as little cause for that fear as the others have for their mad presumptuous hopes. I must leave some things with such, the more fully to convince them of this. As,
(1.) You are in the present way of salvation; the way you are in hath a good tendency; it looks well: it looks towards a good end; it hath a pleasing aspect with it: never fear you shall miscarry while you are in this way; it is the way of life, and the way that tends to life; that is, there is life in the beginning of it, and the further any one makes progress in it, the more and more he penetrates into the regions of life. There is a continual tendency to life in that way; that is, as any do persist and go on further, they 189do come into fuller and fuller vitality, till they arrive to the present fulness thereof, for eternal life; and the inchoate life of this present state, are both of apiece. There are some previous essays tending to life that you are under the present seizure of, even now, while you are looking heaven-ward, looking God-ward; it is somewhat of life, or of preparatory workings that have that tendency, and that cognation have taken hold of you, because that it is plain such thoughts are internal, and so are the springs of an internal motion; and there is no internal motion, or from within, which is not to be looked upon as a kind of vital motion; though it is true, indeed, there are fainter beginnings that are extinguishable, yet there is a great matter to have some beginnings; for if they are yet such as are extinguishable, they are yet also such as are improveable, and may rise and come higher, till they come beyond the sphere and verge of common grace, into the verge of special grace, which two spheres do very closely border and touch upon one another; and he that is upon the extremity, the extreme verge (as I may speak) of common grace, is often upon the very verge and brink of special grace. And,
(2.) As you are in the way of God, a way that hath a good look and tendency, God is in the way with you, it cannot but be; but that he is with you, and will be with you, while you are with him; you find him with you; you are to impute it to his being with you, to his presence with you, that there are inclinations and dispositions that tend heavenward, that tend towards that good and blessed state. You are to take heed of arrogating any thing in this kind to yourselves. Suppose it be yet but common grace,—common grace is grace; and if it be grace, it is not nature; it is not to be attributed to you,—you are not to arrogate and claim it to yourselves; This is of me. The thinking of a good thought, we have not a sufficiency for, as of ourselves; we are not to claim that: and there is many a good thought that may be short of saving grace; but we should take heed of assuming it to ourselves; and therefore, if there be inclinations and dispositions towards that way, and towards that state which you are to design for, and professedly bending your thoughts towards, yet say, you have a divine presence with you; for these things are to be ascribed to him. All such previous workings and dispositions, you must say, they do all lay claim to a divine author; such a wretch as I must lay claim to nothing that hath any the least appearance of good in it. And,
190(3.) You are to consider for excitation and encouragement jointly, that this is the proper state of conflict wherein now you are; your present state is a conflicting state. You are with great and earnest contention of spirit to make your way to heaven and eternal life; it is the business of the state wherein you are; a state of probation, and a state of preparation for a final eternal state. Resolve upon doing suitable to your state. And consider,
(4.) That it will not last long. The time of trial will soon
be over; rest, and enjoyment, and rejoicing, and triumph,
will ensue. Conflict and fidelity therein to the death. Entertain yourselves with such pleasant words as those which
have come from that mouth into which, and by which all
grace is poured, “He that endureth to the end shall be
saved.”
(5.) As that which should excite you greatly, consider that the contest is for your souls; it is for eternal life; there is no giving out so long as you can say I am on this side eternity, my life is yet whole in me; I have this spirit, this soul, that was infused by the Almighty, yet in me; I am never to throw away this soul so long as I have it; so long as I find this spirit is in me, that inspiration of the Almighty that first gave me understanding. I am never to abandon this soul; and it is abandoned if you should throw away all hope; you can do nothing for your souls if there be no hope; despair binds up all rational endeavours. There is not one step more ever made, in order to salvation, after it becomes totally despaired of; that is an actual participation of hell. You put yourself into the infernal state 191too soon, and without warrant, while you have no pretence, no ground for it. Why should a man devilize himself, when God hath not done it? He doth distinguish your state from that of devils, why should you make it the same with them? There is no such thing as praying in hell; no such thine as supplication for mercy, or expectation of it; no possible expectation. Why should a man turn his present state into a final state, and that which is so accursedly final. Your present state is in order to another that admits of no change, and which can refer to none beyond it. And consider, too,
(6.) That your business lies with God, who is pleased to
make himself known by most sweet and pleasant titles,—“The God of all grace,”—“God who is rich in mercy;”—and by such a name as, “The Lord, the Lord God, gracious
and merciful, long-suffering, abundant in goodness and
truth, forgiving iniquity, transgression, and sin, though he
will by no means clear the guilty;” that is, those that will
have none of his mercy; they that by impenitency and infidelity bind down their own guilt upon their own souls, he will
never clear them; but he is most ready (even from what he
saith to be his nature) to receive returning souls, complying
souls, those that are willing to take his way, and fall in
with his methods; otherwise he must forego his own
name, and no longer be called gracious, merciful, abundant in goodness. Will you not believe him when he
protests and swears by his own life? “As I live, saith the
Lord, I desire not me death of a sinner, but that he return
and live. Turn ye, turn ye, for why will ye die, oh, house
of Israel?” Do you think that God trifles with men, when
he bespeaks them at this rate? Do not these words carry a
signification with them, the most pleasant, the most emphatical that can be thought, to any soul that is inclined to
turn to him? They import nothing of encouragement to
those that will not turn, or to them that securely and resolvedly go on in the way of their own hearts, otherwise than
as they do still invite their return: but supposing
no returning disposition, there are other words that
speak the mind of God towards that other sort of men. “He will wound the hairy scalp of them that go on still in
their trespasses.”
7. It is against the express word of Christ to suppose
that he will let such a soul be lost. “Come unto me all ye
that labour and are heavy laden, and I will give you rest.”
8. That it is not only contrary to his word, but it is contrary to his
nature and design to let such a soul miscarry,
be lost and perish in his sight, and under his eye, that desires to comply with the methods that he hath prescribed
in his gospel. It is against his nature, his nature is expressed by the divine name which is in him;
“My name is
in him,” as we are told by God himself, concerning Christ,
the great Angel of the covenant.
And it is contrary to his design for what? Do you think he came on purpose into this world to save sinners, and yet to let them be lost, when they are willing to take his prescribed way, and comply with his methods? How can 193it be so? What, is he not true to himself? Doth he not agree with himself? consist with himself? Hath he forgotten what he died for, what he took human nature for, and what he hung upon an ignominious cross for? All the difficulties he had to contend with for the saving of souls are all over come aid over already. He is to be scourged no more, buffeted no more, crucified no more, to be in travail for souls, and in agonies under the divine anger no more, he hath done all that was toilsome, laborious, and painful, borne all that was grievous and bitter; he hath nothing now to do but what is pleasant work, to emit the influences of life and grace to craving and desiring souls: and so he will do, if the desires of our souls be indeed towards him; he cannot forego himself, and quit his own design; he was so intent upon that design of saving, as to run through the greatest difficulties imaginable, all the terrors of death, and all the powers of hell and darkness could not stand in his way; no, he would make through them all to save souls. Will he then let yours be lost, when you are crying after him, and reaching towards him, to put yourselves into the hands and arms of his saving mercy? It cannot be.
And so as I have shewn how reasonable it is to hope, I shall (God willing) the next time take a text on purpose to shew you how necessary it is to hope, that as from what has been said, you may understand somewhat of the ground of hope in this case, (for you are not to hope without ground,) so you may understand somewhat of the great importance of hope in it too. I shall therefore next (God willing) make it my business to shew of how mighty influence hope is, towards bringing about that great work which is to be done upon souls, in order to their eternal well-being.
194III. On Hope.
Sermon XIV. Preached May 17, 1691.
We are saved by hope.
I DID let you know the last time, that I intended to speak on these words; that as I had shewn you what ground there is of hope for solicitous, awakened souls, that they shall not finally be lost; so they might from thence see of what importance it is to them to hope that they shall be saved. Their very salvation itself depends very greatly upon their hope of it. If there should be any here (which God forbid!) to whom salvation itself is a little thing, the hopes of it cannot but be less. If there should be any with whom it is inconsiderable, and who do not use to trouble their thoughts with any such matter, whether they be saved or not saved; the hope of being saved cannot with such, but by consequence, be very inconsiderable; a thing that will weigh very little with them.
But for such whom God hath awakened, and made to bestir themselves, such as are afraid of perishing, and to whom destruction from the Almighty is a terror, such whose hearts tremble within them, to think of any possibility or hazard that they may yet be lost under a gospel of salvation; to such (methinks) these words should carry a grateful reviving sound.
And as they must be supposed to have this their wont, to revive this great question upon their minds, and be at it upon their hearts; What (oh what!) shall I do that I may be saved? Methinks it should be grateful to them to have so apposite and present an answer to their question,—why, you are to be saved by hope. The hope of being saved must do something to save you.
We know by common experience, that hope is that mighty powerful engine, which moves all the intelligent world, and rules and governs the whole frame and course of rational nature every where; so as that no design is driven on, no undertaking ever set on foot, but as men are 195influenced, and led on by hope. In reference to any thing whereof they have no hope, they sit still and do nothing.
And as it is so in reference to common affairs, it would be proportionably so too, in reference to the affairs of our salvation, if this great engine, which is planted in the very soul of every man, were but rightly and duly managed and turned this way. And so much the more effectual it must be, and work with so much the more energy, by how much the more its ground is better and firmer, in reference to those affairs that do relate to our souls, and to our final salvation. God hath set no such connection between the most earnest endeavours and answerable success, with reference to external and secular affairs. He hath given men no ground to be confident, that if they labour to be rich, they shall be rich; if they labour to be great and honourable in the world, they shall be so: but he hath given sufficient ground to be confident, that no man that seriously mindeth and manageth the affairs relating to his salvation, shall be lost. Therefore, whereas in reference to other affairs, hope is the causa sine qua non, here it is the causa sine qua non et cum qua; that is, in reference to other affairs, hope is the principle, without which nothing could be done or at tempted; but in reference to those affairs that relate to our final and eternal well being, not only the attempt, but a good issue, will ensue upon the use of a true hope.
And that is it therefore which I design to insist on from this scripture; That is, to shew you, (which you must take for the ground of our discourse,)
Doctrine. That whosoever are finally saved, are saved by hope. And in speaking to this I shall shew,
1. What this hope is, of which this is said.
2. What influence it hath towards our salvation.
1. What this hope is. It would be a very useless thing to discourse philosophically to you about hope in general; which every one doth better understand by feeling, by the sensation he hath of it in his own mind, than he could do by the most accurate definition of a philosopher. It is easy to be collected what hope in general is, by considering the nature of man, and his present state, in comparison with one another. The nature of man makes him covet to be happy, and he finds his present state admits of no such thing; whereupon hope is that passion which must of course arise from such a complexion of the rational nature, and such a state of the common case of men. “It is that passion of the soul, by which it reacheth forth itself 196to the uttermost, in the pursuit of somewhat that appears to be good, and likely to better its state, and that is attain able, possible to be attained, but not to be attained without difficulty.” This is hope in general.
But when we have this account of hope in the general notion of it, we are yet to seek of what hope this is said, that it saves, that we are saved by it. We are sure this is not universally true of all hope. There is much hope in the world that signifies nothing to men’s salvation; yea, much that signifies a great deal to their destruction. Many are not only lost, notwithstanding their hopes, but they are destroyed by them: they might have been safe and happy if they had had no such hope.
And therefore, what this hope is, concerning which this is said, we are more narrowly to inquire: and we do not find that the text itself doth suffice to give us a distinguishable account of it. It doth not assign its proper characters; it describes it no way, but only by its remote final issue,—We are saved by it.
But since it is manifest that all hope doth not save, and that much hope doth destroy, it is sufficiently intimated to us, that there must be somewhat very particular and distinguishing in the nature of that hope, to which this effect is ascribed, when we are told we are saved by it. It is intimated to us, that there is an hope that is saving. We must consider in what sense therefore hope may be said to be saving. It is in a twofold sense that hope may admit to have this said of it, in opposition to such nope of which it cannot be said.
1. As salvation hath a certain connection with it. There
is an hope with which it hath a certain connection; a hope
true at first, and which therefore continues, and which being
continued, doth terminate upon salvation, and takes hold
of it, as all of apiece with it. “Gird up the loins of your
minds, and be sober, and hope to the end, for the grace
that shall be brought unto you at the revelation of Jesus
Christ.”
2. Hope may be said also to be saving, not where it
hath an immediate connection only with salvation, but
where” also it hath a leadingness and tendency thereunto,
though that effect may not certainly ensue. And accordingly there must be a twofold hope. There is an hope
that we are to reckon an effect of the Spirit of holiness, a
real part of the new creature, a divine production in the
soul. “The God of hope fill you with all joy and peace
in believing, that you may abound in hope, by the power
of the Holy Ghost.”
1. Shew you what hope it is that hath not this tendency, and is not like to have this end of saving. And,
2. Then shall shew you what it is.
1. What hope is not saving? It is not that which is quite wrong and false, both as to its object, and as to its ground; or in reference to the one or the other of these. Take them distinctively, that hope which is wrong, either 198as to its object or as to its ground, is none of the hope that hath any tendency to the saving of us.
1. If it be wrong as to its object, its material object, the
thing we hope for; if that be quite alien, and of another
kind from the business of our salvation, and final felicity,
it can contribute nothing thereto: all that hope wherein
the minds of men do go besides the proper business, and
run into things of quite another kind: it is plain that hope
can do a man no good, in order to his being saved. That
hope whereof the object is a worldly felicity, or prosperity,
whether it be for one-self, or whether it be the felicity or
prosperity of any party of men in secular respects, to which
he hath thought fit to adjoin himself, and to make one
with: this can signify nothing, it is plain, to the saving of
him. “If in this life only, we have hope in Christ, we
are of all men most miserable.”
(1.) That we do not mind and employ our thoughts and hopes about things of that nature finally and term i natively, so as to exclude the great things of me other world, and that last end that runs into eternity. An everlasting felicity to ourselves and the church of God, wherein he is to 199have out of us, and from all, his entire, complete, and consummate glory. Supposing that the intention of our minds and thoughts, and the exercises of our hopes about these temporary things, do not exclude and shut out their higher and more vigorous exercise, proportionally to the higher excellency of the things themselves, about these superior things. Supposing that in the first place. And,
(2.) Supposing too, that we do not so mind such concernments, as thereby to debase and weaken religion. It is a very usual thing, and hardly to be avoided, and which is actually avoided (I doubt) but by a few, where there is a complication of secular interests and religious interests, together with one another, so to let our minds be involved and run into the one as to look off from the other. And thereby in that very complication, religion suffers, 1st. A debasement; and 2nd. A defilement, an enfeeblement; it is made a weak thing first, and thereupon a feeble and impotent thing. But how few are there in the world that do mind the concernments of it, in reference to the concernments of another world; and that do exercise their thoughts about its present concernments with an universalized mind, a truly enlarged mind, that takes in the interests of God and Christ as the main thing, and the interests of men as men, and of Christians as christians, under a common notion? But how mean is it, and debasing to the spirit of a man, and how enfeebling to religion itself, when all the intention of men’s souls runs about the little separate interests of this or that party, even as it is such, without considering the reference of things to God and the Redeemer? It is this that hath made religion a mean, sordid, terrene, and earthly thing. A political religion is that which, of all things, I cannot but consider with dread, according as I find verging, degenerating, and declining more and more into that. Let each orb be kept apart, and distinct from one another; and religion for the proper ends and purposes of religion, to refine men’s minds, to bring them nearer to God, to make them capable of his converse and enjoyment, and to fit them for a blessed eternity. Let religion do its own work as such; and let all secular concernments be only minded in subserviency hereto, as they serve to promote the interest of such religion, as is really worthy the name, and will do the work of religion. But in the mean time, hopes that do fill the minds of men with thoughts about, whether their own private, or more common and public secular affairs, so as to eat up the thoughts 200of heaven, and to emasculate the strength and vigour of their spirits, that should work thitherward: all these hopes signify no more than a dream towards their salvation; and have no more reference to it, but to prejudice and to hinder our pursuit of it, and our final attaining of it. And,
2. Suppose that hope be placed on salvation itself, (and certainly that hope must subserve to salvation, must be the hope of salvation, as it is called, 1. Thes. v. 8.) yet if the ground of it be wrong, it can signify nothing to this end. If a man hope to be saved upon no ground that will bear the burden of such an hope, or that can rationally support it. That is,
(1.) If men do hope in themselves, if they hope to be saved from their own worthiness, through the apprehensions they have, whether of their own excellency, or if it be but of their own innocency; here is an hope that will betray them to perdition, while it is with them the hope of salvation. Or again,
(2.) If they hope in Christ, but not upon his terms: many
are very full of hopes that they shall be saved; and confess
themselves to be sinners, and pretend to despair of being
saved for their own sakes, or upon their own account; but
it must be for Christ’s sake, and upon his account. But
then they hope for it upon none of his terms: as if a man
hope to be saved by Christ, without ever being made holy
by him. “He that hath this hope, purifieth himself.”
And whereas Christ hath said, “Except ye repent, ye
shall all likewise perish,”
2. We shall briefly shew what the hope must be that hath this tendency to save; hath (at least) a tendency to it. It must,
(1.) Be an hope rightly terminated as to its object. As
I told you before, it must be the hope of salvation, which
is said to be that part of the spiritual armour, which is
thought fit to be expressed by the name of an helmet. The
helmet is to defend the head. You all know the head is
the seat of design, where projects are formed, where counsels are laid. Now no man (as you heard before) designs
for that of which he hath no hope; that confounds all
designs. If a man hath formed in his head never so specious models; when once any thing appears in view which
shews the whole business to be impracticable, so as there
is no hope of succeeding, all those models are confounded
and lost; there is an end of them. Therefore, there needs
an helmet to protect the head, the seat of counsels and
designs. And this is that which doth it,—“the hope of
salvation.” If there be a firm, well-laid hope of salvation,
this keeps the mind clear, and in a composed posture,
ready still for deliberation, and to contrive the way, and
course, and method, that may best serve on the one hand,
and to countermine whatsoever may obstruct, and hinder
in the prosecution of it, on the other hand. This hope
must have for its final object the divine glory and likeness,
as that which we are to behold, as that which we are to
bear, as that into which we are to be transformed; as
above in this chapter; “I reckon that the sufferings of
this present time are not worthy to be compared with the
glory that shall be revealed in us.” And it is the hope of
this that saves, taking in the other requisites, of which you
will hear more hereafter. So, (
(2.) This hope must be right as to its ground, as well as in reference to its object; and that can be nothing else but the covenant of God in Christ,—God in Christ to be apprehended and closed with in a covenant; or, as he is pleased to give a sinner the advantage of taking hold of him, as he hath brought himself under the bonds of a covenant. I will be such and such to you; my Son shall be such and such to you. I engage in a covenant: it shall be so, if you take hold. Here is the only firm, secure ground of such an hope; and this is that which the soul actually must do, or must (at least) be actually designing to do; and accordingly may its hope be either certainly saving, or have a leadingness and tendency thereunto, as was told you before. If the heart can bear record in the sight of God, I have taken hold of the gospel-covenant, and therein of God in Christ upon gospel-terms, my heart regretting nothing of them; but readily, and with good liking falling in with every thing; then I have that hope in me, that, while it lasts, is a piece of salvation; salvation and it are of a piece.
But suppose I am not arrived to that pitch yet, that I dare avow it before the Lord, that I have come to such a closure; I am not sure of the sincerity of my own heart; yet, if this be the thing I design, I abandon all other hopes, and all other grounds of hope; and this is that I am aiming and driving at, to come to a sincere closure with God in Christ upon the terms of the gospel. I do not yet know whether I am come up to it fully or not; but I am aiming at it, making towards it as I can. This, even this is saving hope, in one of the senses before explained; that is, as having a tendency and leadingness to salvation; and which, as it is not to be rested in till it come to a plerophery; so, nor is it to be rejected neither; it is to be cherished and complied with. God may make somewhat of this more trembling hope, though my anchor be not yet so firmly cast within the veil, or I do not know that it is; while I yet abandon and renounce all other hopes, and look to be saved in no other way; and am aiming to be saved 204in this way, it is a good sign, for there can be no aim without some hope; total despair throweth you off from every thing of endeavour, and every thing of design, for heaven and eternity; gives you up to perish, and delivers you up to eternal perdition. But while you cannot say your hope is saving, as that which will certainly save you at last, yet it may be said to be saving while it is tending towards a state of salvation, and carrying your hearts for wards towards that state. And this account, that is, that though you are not sure you have actually built upon the proper ground, yet you have the proper ground in view before you, and there you design to build, and you wilt build no where else. Why all this, while there is that hope which hath a leadingness and tendency to salvation, and which ought to be cherished, that it may save. When it is so far (as hath been said) right, as to its object, and when it is so far designingly right as to its ground. This, in the one sense or the other, is the thing whereof the text speaks; “We are saved by hope.” Then,
2. The second thing is, to shew the influence that such
hope hath upon, and towards salvation; and that would be
very easy to shew you by representing to you what it
is that is necessary to salvation; or what are the certain
characters of the saved ones. They do make a select community, distinct from all the rest of the world. The nations of them that are saved, (as they are called
Now it is very plain that these two things are necessary to salvation:
2051. Thorough conversion; the bringing of a person into a state of grace:—And,
2. Continual perseverance therein unto the end. Both these are necessary to salvation. And if such hope as we have already in some measure described to you be necessary to both these, it must be necessary to salvation too. And that is it which, in future discourses, I shall labour to shew you; that hope is necessary to conversion first, and then to perseverance. The soul’s conversion; its turning to God in Christ, it is with hope; it is not the act of a despairing soul; it cannot be; it is no more possible for a despairing man than for a despairing devil to repent and turn to God, and to close with Christ. I do not speak of the difference of the law; that signifies nothing in this case; but I speak in reference to the complexion of the mind and spirit; and in respect of that, despair would as much keep a sinful man from turning to God through Christ, as it doth an apostate devil.
Sermon XV. Preached May 24, 1691.
We are saved by hope.
THAT which I proposed to do in discoursing to you from this passage was, 1st, to shew what hope that is of which this is said, inasmuch as it is apparently not to be said of all hope. There is an hope that will not save. There is an hope that will destroy; and to that head we have already spoken. We have shewn you what hope it is not; and then have positively shewed you what hope it is, concerning which this is spoken, that it saves. And now,
2. Our further business is to shew you which way hope doth operate towards salvation, or what influence it hath in order thereunto. We told you (entering on this head last time) that the understanding of this matter will depend upon our conceiving aright what is more immediately and certainly necessary to salvation; for if hope will be found to influence such things as are of most apparent confessed 206necessity unto salvation, it will be then found to have a necessary influence on salvation too. If it be necessary to that which is necessary, it must be itself also necessary. And it must be somewhat in itself exceeding great, and so that needs all the suitable and proper influences imaginable to bring it about, that shall distinguish them that are saved from them who shall perish; or, in short, the things that are more immediately necessary to salvation, must be understood to be very great things, and things that are not to be wrought at an easy rate, but which will require the help and concurrence of whatsoever may have an apt subserviency thereto; for the differences of them that are to be saved from them that will be finally lost, must be understood to be fundamental to the eternal differences of heaven and hell. And think how vastly different are the states of men hereafter, who shall be plunged and sunk into an abyss of woe and misery to eternity, and of them who shall be eternally rejoicing and exulting in the highest and most perfect felicity and glory.
There is the embryo of heaven and hell in the very hearts
of men on this side both; and therefore the differences must
be vastly great, even here in this world, between them that
are in a state of salvation and them that are not in that
state. The inhabitants of the New Jerusalem, that comes
down from heaven, they make up the community of them
that are to be the saved ones, as was noted from that
And what is their distinction I have generally told you already. It lies in these two things: in thorough regeneration, or conversion to God, by which they are brought into a good and safe state at first; and then, in their per severance herein unto the end.
2071. They are such as are “born from heaven.”—“from
above;” and the expression (
2. And being brought into this state, they must persevere
in it. It is absolutely necessary that they do so: “he that
endureth to the end shall be saved.”
Both these are of most absolute necessity to being saved. This is plain, and out of all question; and they are necessary to salvation two ways, both of them, as in their own nature they do dispose and suit the soul for the heavenly state; both for the work, and for the felicity of it. If it were possible that one should come unchanged, unconverted, and unrenewed into heaven, what an exotic thing would he be there? He could have no business there; there is nothing there to be done that he could do; there is nothing there to be enjoyed that he could enjoy. Suppose one in heaven, that were no lover of God, that can take no pleasure in the divine presence, that hath nothing in him of the divine image, what could he do there? And if we could suppose the wisdom of heaven to do so inapt a thing as to admit him thither, to what purpose would it be? Therefore, upon the account of internal, subjective qualification, both these are necessary.
1. There must be a new nature given, that such an one
be regenerate, born of God, turned unto him with the
whole heart and soul. And that there be a new creation
raised up in him, to attemper and suit him to the heavenly
state; that is, that there be (as it were) the epitome of a
new world, new heavens, and a new earth, in that soul
which is designed for that blessed state above. A new
creation is to rise up, which is to top heaven, to wit, to lift
up its head into heaven, and a blessed eternity. That work
is to be wrought in him that is a congenerous thing unto
heaven; “He that drinketh of the water that I shall give
him, (saith our Lord,) shall never thirst; but the water that
I shall give him, shall be in him a well of water, springing
up into eternal life.”
2. Perseverance is equally necessary upon the same account, and for the same purpose, under that very notion; for, if it were necessary that such a thing should be, to qualify such and such as subjects for the heavenly state, it must be, for the same reason, necessary to continue and remain. This seed of regeneration must abide; it must continue even to the very last; for the soul is not qualified for the heavenly state by what it was ten or twenty years ago, but by what it is when it comes into it; when it comes actually to possess it, and partake of it.
And then, both these are necessary, not only in the nature of the thing, as internal qualifications of the subject; but they are also necessary as things required by the tenor of the evangelical law of grace, which entitleth none to heaven but those that are regenerate; those that are born of God; and those that, being so, do continue adhering and cleaving to him to the very end; that is, those (as was said before) who do believe to the very saving of their souls.
And you must consider here, that this second necessity
of both these things, arising from the gospel constitution,
or the constitution of the evangelical covenant, or the law
of grace, it comes in this kind to supervene and to be superadded to the other; to wit, considering salvation at
length as the effect of the gospel grant; for it is not merely
to be looked upon as a natural product, (though you say
spiritually natural, or you mean so;) it is not to be considered under that notion, (though it is partly to be considered under it,) but it is withal to be considered under the
notion of a gift. “The gift of God is eternal life, through
Jesus Christ our Lord.” It is not a mere natural product,
nor the product of the divine nature, the spiritual, the holy nature, that is wrought into the soul. It is not (I say)
merely such a natural production, but it is to be considered morally too, as the effect of a free donation. And
being so a given thing, a thing conferred, then it must be
understood to be conferred upon the donor’s own terms, the
terms that he chooseth, that he is pleased himself to enact
and appoint. And these terms are those terms which I
have told you of already; “except a man be born again,
he cannot enter into the kingdom of God;”—“except ye 210be converted,
and become as little children, ye cannot be saved;” and (as was told you before)
“he that endureth to the end, the same shall be saved.” And the righteous Judge
of all” the world, “who will render to every man according to his works;” (
So far it was necessary to clear to you the immediate requisites to salvation, these two summarily, conversion and perseverance. And now, hereupon, I am to evince to you, that hope hath an influence upon both these; that a man would never turn to God if it were not from the influence of hope; and that being turned, he would never walk with God to the end, never cleave to God to the last, if it were not still from the influence of hope.
I hope you have all so much of gospel-understanding with you as to think, that the asserting such and such a means as necessary, doth not make the end less necessary. We are not to suppose the end (eternal salvation) is less certain, because such means have a certain subserviency thereto; for he that hath appointed the end hath appointed the means too, and settled the connection between them; that is, that there shall be such faith, such a new creature, such holiness; and these shall be continued and maintained till the end be attained; and the end shall be attained hereupon. The necessary subserviency of such means doth not make the end less certain; but more rationally certain, more certain to us, more evident to us, when we see the way chalked out more plainly that leads to it, and in which it is brought about. I say, that nothing is plainer, than that both these are brought about by the influence of hope; both the soul’s first conversion and turning to God, and its continuance and perseverance to the end. And, that I may evince the influence of hope as to both these, with the more clearness, there is somewhat that I must premise to make my way the clearer thereto. That is,
1. That God, in his dealings with the souls of men in order to salvation doth work very much upon a natural principle of self-love in them. I say, that, in order to the saving of souls, God, in his dealing with them, doth very much apply himself to a principle of natural self-love. This 211is plain, and out of all question. And the precepts, with their sanctions, (the great instruments that he works and moves them by,) do all suppose it. The great gospel precept, “believing in the Son of God,” with its sanction admixt, doth plainly suppose it. “Go, preach this gospel to every nation;”—What is this for? In order to believing in general. What is the sanction annexed to this precept?—“He that believeth shall be saved; he that believeth not shall be damned.” These are direct applications to the principle of self-love. What can either of these signify by way of argument, but as they do accommodate this principle, and are some way suited thereunto? What doth it weigh to tell such an one, You shall be saved if you believe with a true gospel faith, if he doth not love himself; if he have no love for his own soul? And what doth it weigh to tell such an one, If you do not believe you shall be damned, if he love not his own soul, if he care not what becomes of his soul? Nothing is plainer, than that God doth apply himself to the natural principle of self-love in us, when he comes to deal with us about the affairs of our salvation and eternal well-being. What are heaven and hell laid in open view before us for, in so much amiableness, and in so much terror, but to move this principle of self-love? And then I would premise,
2. Supposing the principle of self-love, the end that every one must design thereupon must suit and answer that principle. And thereupon it will be consequent, that he who is to be saved must be made to design his own salvation; which also the plainest and greatest gospel principles do most significantly and. manifestly hold forth to us as matter of indispensable duty; that is, that we are to design our own salvation; to “work out our own salvation with fear and trembling;” what doth that signify else? what doth it signify less? “Give diligence to make your calling and election sure;”—“strive to enter in at the strait gate;” be ye in agonies in order to it; that is the English of that expression. If the principle of self-love is to be set on work; and if, from that principle, our own salvation is to be designed as our end; then it will be most apparently consequent, that the hope of attaining our end must needs be the great influencing thing upon us, in reference to whatsoever is necessary thereunto. And so,
3. The whole business of conversion we must under stand to be influenced by hope, upon the supposal that the person that now lies under the converting work is all the 212while designing his own salvation. And here my business is, and will be, to let you see how the many things that are incident, and do fall in together in the business of a man’s serious and thorough conversion, and turning to God, must be understood to be influenced by hope throughout. The turning soul is, in its turning, an hoping soul, and would never turn if it did not hope; because it hopes, therefore it turns. The Divine Spirit works all, (it is true;) but it works accommodately and suitably to our nature, to the reasonable intelligent nature in which it works. Do but consider the plain and great things that are carried in this turning, when the soul hath received the impression, or doth now actually receive the impression from God that turns it: and see how manifest it is, that the influence of hope runs into every one. As,
(1.) In this turn wrought upon the soul there is conviction of sin, (as is obvious to every one,) accompanied many times with very great terrors, which have much participation even of hell in them, an affinity with it, a nearness to it. The soul, in order to its being raised and brought as high as heaven, is first (as it were) dipped into hell, brought as near hell as it can come without being plunged and irrecoverably lost and swallowed up of it. And you must consider the soul as an apprehensive thing all the while. You must consider the Divine Spirit working upon an intelligent, rational subject, in this its descent. The soul descends with open eyes, and it descends with a kind of consent, let me go down and visit my own deserved portion and lot. It descends an apprehensive thing, an open-eyed thing, and voluntarily; there is a voluntariness in it; but that there could never be if there were no hope. I am. content to go down, and descend even to the very brink and verge of the infernal pit; but I go down with hope, that God will not plunge me in it; that he will not lose me, and let me be swallowed up there; even while it is beset with amazing terrors, they are not the terrors of total despair, then it were to be turned into a mere devil; total despair would make it so. But though there may be so great fear, the soul seems, it may be, to itself, a composition of fear; there is, however, a secret influence of hope; though he shake me over hell, he will not throw me into it; he will, in mercy to my soul, “save me from going down into the pit:” while it is convinced, it hopes; and the more it hopes the more easily it admits of conviction: As vile a wretch as I am, as any representation could make 213me, I hope God will not utterly cast me off. The convictions that are accompanied with terror are not accompanied with hope; it is undespairing terror.
(2.) There is in this converting work deep and serious
humiliation, which is a farther thing than mere conviction
of the evil of sin, and of the deserts of it; which hath for
its seat and subject of it, the heart, a tender heart, a relenting heart, a broken, melting heart. This is carried in
the work of conversion; but this can never be without
hope. All the terror in the world will never melt a soul,
but hope will. Hope makes it to dissolve, makes it to
relent; he puts his mouth in the dust, if so be there may
be hope.
(3.) There is in this converting work, a mortification
endured and undergone, even of the most con-natural corruptions, and evil inclinations. The soul endures the cutting 214off the right hand and the right foot, and putting out
the right eye; and submits to the command, Ure, Seca, as
that Father is brought in saying, Lord, burn me, wound
me, cut me, so thou wilt but save me! I matter it not. What?
Cutting off the right hands and feet, and plucking out the
right eyes?—this would never be endured if it were not for
hope. Here is in this turn a denial of all ungodliness and
worldly lusts whatsoever, under the instruction of grace,
under the instruction of that grace, which appears bringing
salvation, and that teaches us this denial of all ungodliness and worldly lusts. And how, and in what way?—“Looking for the blessed hope, and the glorious appearing
of the great God, and our Saviour Jesus Christ.” While I
yield and submit to such things as these, to be pulled
away from all ungodliness, and to have all my worldly
lusts torn from me, it is in the contemplation of that
blessed hope. Oh, how comfortably shall I behold Christ,
and will he behold me, who have endured all this for his
pleasure! The pleasures of sin are abandoned, which are,
but for a season. And why?—Because there is an eye had
to the recompense of the reward; and because that faith
begins now to take hold of the soul, that is “the substance of things hoped for.”
(4.) There is in this work of conversion a forsaking of all
the world; that is the term the soul turns from, when God
is the term it turns unto; a forsaking of all this world, as
a most despicable thing, a composition of idols; and what
have I to do with idols? saith the turning, the returning
soul. What have I any more to do with them? “Love
not the world, nor the things of the world; if any man love
the world, the love of the Father is not in him.”
(5.) Here must be in this work of conversion a serious,
solemn taking of God for our God, when the soul is so far loosened and unhinged
from sin, and from this world, to which it did cleave by sinful inclination.
Then are things so prepared and made ready for its unitive closure with that
great object, from whom it hath injuriously withheld itself all this while; and
unto whom, out of the state of apostasy, it must now betake itself, and is now
betaking itself. Now having thrown off this world, and being loosened, and
saving myself, by the help and power of thy
grace, from the bands and cords of my own iniquity, I
come, blessed God, to accept of, and unite with thee, to
take thee for my Lord and my God. Here is the term to
which the soul turns, when sin and the world were the
terms from which it did turn. But now, I pray, do any of
you think that a soul ever took God for its God with despair?—or doth it ever take God for its God without hope?
To be without God, and without hope, they come together; and to be with God, and with hope, must parineam
be joined together too. “Ye are without Christ and without God in the world,” (saith the Apostle to the Ephesians, referring to their
natural unconverted state,
You see how the case was with apostate Israel; they 216were gone off from God, and he threw them off, when he
abandoned them to the captivity; well, he hath, at length,
gracious inclinations towards them, and within the appointed limits of time revisiteth them, releaseth them, and
bringeth them back into their own land. And then the
great assembly of them, in the posture of penitents, (as
you read in the
(6.) In this work of conversion there must be an absolute self-denial, self-abnegation, an abandoning one s-self. This is the plain state of the case; conversion being that by which the soul enters into the Christian state of discipleship to Christ; and Christ himself hath determined the matter; “Except a man deny himself, he cannot be my disciple;” he can be no disciple of mine except he deny himself; because Christ’s business with all that he christianizeth, that he admits and takes to be his disciples, is but to take and lead them back to God; and that they are never capable of till he takes them off from their rival god. Self is their rival god; and in this converting work the soul must abandon itself, must deny itself, so as no longer 217to live according to its own will, as its rule; nor for its own interest, as its end. I am to live (saith the soul) a self-governed, a self-designing creature, no longer. I told you before of a very lawful and necessary self-love; that is, a love to a man’s soul, and a true desire of his own felicity; but that self that is to be denied is a carnal self, a brutal self, that is now become ourselves, become the whole of us; and so it comes to this with every returning soul; I am not I; Ego non sum Ego. There is a self to which it doth adhere, and there is a self, the which it doth abandon and forsake; but, through the influence of hope, because I have hope in losing myself, I shall find myself; because I have hope, that, in throwing away this base, sordid self, I shall find and gain a rich glorious hope, self-conformed to the divine likeness; and, finally, made happy in him. Therefore I endure such severities as these; and I do endure all in hope.
Here is in all this sowing to the Spirit, which sowing
requires the breaking up the fallow ground beforehand,
and the tearing out of weeds and roots, that did infest.
And this is in order to such sowing to the Spirit, and that
is with expectation of reaping of the Spirit what shall be
suitable to it; and “they that sow to the Spirit shall of the
Spirit reap life everlasting.” But now you know, (as the
Apostle teacheth us to conceive, and to speak elsewhere
upon another account,) every one “that soweth, soweth in
hope; and he that plougheth, plougheth in hope,” that he
may be partaker of his hope.
(7.) There is in this work of conversion, a giving one
self up quite unto God, absolutely to be his; you have
taken him to be your’s; you abandon self thereupon, and
therewithal; and now you give up yourself to be his. And
is this an act of despair, when a man gives up himself to
God? “Yield yourselves unto God as those that are alive
from the dead,” as the charge is,
(8.) There is hereupon a resolution of walking in the way of holiness; I have chosen the way of truth; that I will do whatever it cost me. And this cannot be but in hope neither. I shall find a pleasure in this way, though, it seem uncouth at the first; I shall find safety in it at length, at the latter end. Because I hope, therefore I choose. And there is, hereupon,
(9.) An abandoning of all associates that any have united themselves with in an evil way; a forsaking of them all; a breaking off from them. They that have been my companions in wickedness shall be my companions no longer, unless they will accompany me in the ways of God. This cannot be but in hope. There is an irksomeness in it, parting with those with whom we had all pleasantness of wit and raillery, and a delicious conversation, according to the gusts and relishes of impure imagination. And these relishes cannot be forsaken and abandoned, but upon the hopes of better. Now I shall be the associate of the blessed God, Father, Son, and Holy Ghost, to whom by baptismal vow I have been given up, and to whom now also I have afresh given up myself. Those that know, not only what it is to leave the ways of sin, but their accomplices in wickedness, do know withal that there is difficulty in it, to which they need this powerful inducement of hope, that there will be that at length which will recompense and make up all to me.
Sermon XVI. Preached April 36, 1691.
We are saved by hope.
THERE is one, and a main thing yet behind, which I reserved to the last place, because there is most to be said to it. That is,
219(10.) That in this converting work there is a solemn closure with Christ; a passing quite into a vital union with him, so as that the soul comes thereby to be in him, and Christ comes to be in the soul. And this transaction could never be brought about but under hope. Christ will never come to be in that united state with you by your own consent and choice, if he were not eyed by you under this notion, “Christ in us the hope of glory;” Christ is to be mine, as my great hope, for eternity, and another world. And this transaction and contracting with Christ I reserved to the last place, not as if it were the last in time in the great work of conversion, but as that which I design to speak more largely unto.
As for the method and order wherein all these mentioned things lie to one another, and wherein they may be effected and wrought in the souls of men, it may vary, and not be always the same. Some thoughts may be injected into some minds first, and others first into others. And though suitable and correspondent impressions be made according to injections of thoughts, yet the Spirit doth not always keep one way; though some things must, in their own nature, precede, yet there is certainly an intention of an end always before the use of the means. With all rational agents and movements the end must be propounded that they design for; and then the way taken that is accommodated to that end. And so the eye of the soul must be towards God finally; first, as him that I am to return to, and then come to a closure with him, in whom he only is accessible. In reference to that, singly considered, that peculiar method is observed, though there are other things that have been mentioned which may partly precede, and partly follow.
But this is that I would now insist upon, and make out
to you, that, as in the work of conversion and regeneration,
the soul is brought to an agreement with the Son of God,
as the Redeemer, Saviour, and Ruler of sinners; so it is
brought to this by the influence and power of hope; and
it could never come to this agreement with Christ otherwise, but as its hope doth influence it hereunto. Most
plain it is, that, wheresoever a work of conversion is
brought about, and any $o become Christians indeed, they
are brought into Christ, they are brought to have an inbeing in Christ, (as the Scripture phrase is, and that we
must keep to, and labour to understand the mind and
meaning of the Spirit of God in it,) Christ is nothing to 220us, till we be in him; “Of him are ye in Christ Jesus, who
of God is made unto us wisdom, and righteousness, sanctification, and redemption.”
Nothing can be more suitable to the Apostle’s present scope, than to insist upon this, and evince it to you; for do but observe how he begins this chapter, and take notice how the whole series of his discourse proceeds upon the supposition of this one thing, their being in Christ; having spoken in the foregoing chapter, of the conflict, the war that is between the fleshly principle, and the spiritual principle; and the victory of the Spirit over the flesh, in all that are sincere, and where there is a thorough regenerating work wrought, thereupon he begins this chapter thus, “There is, therefore, now, no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit;” whereby he plainly signifies to us, that the fleshly principle ceaseth to govern, and it ceaseth to condemn at the same time; when sin doth no longer reign, it no longer condemns. This mighty turn and change is brought about in the state of such a person, and in the frame and temper of such an one’s spirit, at one and the same time; to wit, 221he is now no longer condemned for sin, and he is no longer governed by it. There is no condemnation, and they no longer walk after the flesh, but after the spirit. But whence is it, that he hath this double privilege, or that this mighty turn and change is made in the state of his case? Why, now he is in Christ, he hath been instated in Christ, and now he is neither condemned for sin, nor governed by it.
And upon this supposition of persons being once in Christ, proceeds all the following discourse, through the residue of this chapter. So that now take such an one, suppose him giving (as it were) his account, standing on the brink of the rapid gulph, out of which he newly emergeth, and by grace enabled to spring forth, and make his escape: suppose we such an one, giving an account of his deliverance, and how it was brought about: You that were plunged in so deep and horrid a gulph, and so dreadful impurities, how comes it to be otherwise with you now? Why, I have been brought into Christ, and so, through the grace of God, is my state safe and comfortable. I was tossed in the common deluge and inundation of wickedness and wrath, that had spread itself over all this world; and this was my case, till I came to be in-arked in Christ, and so I became safe. But how came you unto him? or what made you offer at any such thing? Why, I can give you but this account in the general, I am saved by hope; if I had no hope, I had been lost, sunk, and perished for ever; but here was the offer made me of a Redeemer and Saviour, and I hoped it was by one that had no design to deceive me; and there I cast my anchor, and I am come to an agreement with the Son of God, the Saviour! And thus I come to be in this safe state. Safe I am through grace, and I own it, I am safe through hope.—I had been, lost else, if I had no hope, and should never have looked after Jesus Christ;—but I had hope when the gospel discovery and representation, and offer of Christ was made to me, that it was by one that could not fail, and would not deceive; one that was not impotent, and too weak to save me, and one that would never be false and untrue to me, if I ventured upon him; and because I had hope, therefore I ventured, and so I am come to this safe state. It is by the influence of hope, that souls are brought into that agreement with the Son of God, upon which their eternal salvation and well-being depends. This is that I have to 222make out to you, to wit, that the soul in its first eyeing of Christ, doth eye him as the only hope of sinners.
It is observable how the Apostle begins that first epistle of his to Timothy, in which a little after the beginning, he tells us in that great transport of spirit, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world, to save sinners.” But see (I say) how he begins that very chapter and epistle; “Paul an Apostle of God, and of Jesus Christ, by the commandment of God, and our Saviour, who is our hope.” His heart was full of this thing,—That Christ was the great hope of sinners;—and naturally breaks forth into such expressions as those that do afterwards follow: and being replenished with this sense, having his heart full of it saith, “This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners.” He is represented and held forth in the gospel, under such a representation as doth signify him to be the great and only hope of souls: so he is closed with, so he is received, so the soul resigns and gives up itself at length unto him.
We see that under that notion, he is laid hold on. Look
to that;
And here I must note to you, that speaking of the influence of hope, upon this great transaction of the soul with Christ, I speak not of the hope which doth follow the receptive act, or the self-resigning act, but of an hope that doth precede it. It is true, there is an hope which follows it, by which every believing soul is to continue hoping to the end; often repeating that act, through its whole after course. But there is an hope that doth precede it, of which I now speak, that is, that leads to this reception of Christ, and self-resignation to him; and under the influence whereof, the soul doth receive Christ, and resign itself and which therefore must be understood to precede: and that is only the immediate product of the gospel representation that is made of Christ; he is discovered to us in the gospel in those capacities, and under those notions, in which he is to be received. This representation of him, so believed on, I believe (saith the soul) this is true, which the gospel speaks concerning Christ, I assent to the truth of this word. 224Hence ariseth this hope in the soul, which intervenes between the assenting act of faith, and the relative act of faith; the soul having thus assented to the truth of the gospel revelation, it hereupon hopes, surely I shall run no desperate hazard if I do receive Christ, and resign myself to him according as the gospel doth direct; and so by the influence of this hope accordingly doth receive, and doth resign.
And so the matter being so far stated before us, which we are to clear to you; I shall first argue it out by some more general considerations very briefly, and shall in some particular heads that do concur in this transaction with Christ, discover to you the influence of this hope to this purpose, the bringing about such an agreement and closure of the soul with Christ.
1 It may be argued out to you, from such general considerations as these.
(1.) That the soul’s contracting, or coming to such an agreement with Christ, is most certainly a very wise act, the wisest thing that ever any soul did for itself in all this, world. As certainly they cannot but be great fools, who, when the gospel reveals a Saviour, will perish by neglect of him; will rather perish than receive him, when they have the Saviour in view, and the terms in view upon which he is to be received.
(2.) Wisdom in any such action is to be estimated by the reference thereof to the end, which is to be designed therein. There is no wise action, but is designed for some end or other, as aptly serving and contributing to the attaining of that end. That is a succedaneous consideration, which is plain in itself. And then add,
(3.) That the proper end, which in such a reception of a Saviour must be designed, is salvation. Nothing can be plainer, than that the end, I am to design in receiving a Saviour is, that I may be saved by him. What else can it be? To which I subjoin,
(4.) That there can be no design without hope. It is naturally impossible to me to design my own salvation by receiving of a Saviour, but it must be with hope of success in this way. There can be, in all the world, no such thing as a design laid without hope of compassing it; no end proposed without hope and expectation, that at last it may be brought about. It is not needful that there should be a certainty that it shall, but the*e must be an hopefulness and probability that it may, otherwise there can be no 225design at all. It is not agreeable to the human nature to design for that, of which there is no hope. These are general considerations, which do plainly enough evince, that this transaction of the soul with Christ, in order to its own salvation, must be under the influence of hope. But,
2. I shall go on to shew, from several particulars, which lie within the compass of this great work of transacting and agreeing with Christ, according to the terms of the gospel covenant; upon each of which, it cannot be, but hope must have influence. As,
(1.) In such a transaction with Christ, or when the soul is coming to an agreement with him upon gospel terms, it must renounce any other saviour or way of salvation, that either is co-ordinate with him, or much more, that shall be opposite to him; whatsoever indeed shall be subordinate, must be taken in, but to think of any thing co-ordinate, of any such thing, there must be a most absolute renunciation. The soul must speak its own sense in such words as the church speaks here; “Asher shall not save us, nor will we say to the works of our hands, ye are our gods; for with thee the fatherless find mercy.” There must be an exclusion of all things else, that shall be co-ordinately joined with Christ, or that shall be brought into any kind of competition with him, in this his saving work, and offer. I abandon all other saviours, (this is the language of the soul,) and all expectations from any other.
Now, whereas it is manifest the soul must be brought to this, if ever it come to a closure and agreement with Christ, so it can never be brought to this, but by the influence of hope concerning him. A drowning man will never let go his twig, but in order to a surer hold of something that may be stronger, and that he may better trust to it. If men have nothing else to rely upon, but their own imagined innocency, or their righteousness, or their performances, that they have performed such and such things in a way of duty, or withheld themselves, and abstained from such and such things in a way of sin. If men have nothing else to rely upon here, they will hold till they have a better hold. It must be the influence of a better hope, some better hope introduced, that must make the soul willing to let go this hold: they will never quit the twig, till they have in view somewhat better and stronger to take hold of. There must be this, in the first place, in the soul’s transacting with Christ, a renouncing of any other Saviour, or any other way of salvation.
226(2.) There must be the taking on of Christ’s yoke; in this transaction with him, the soul must agree to take his yoke upon it, submit its neck thereunto. The gospel is plain and express in this, even in those words of grace themselves, than which the gospel did never breathe sweeter and more grateful ones; “Come unto me all ye that are weary, and heavy laden, and I will give you rest; learn of me, and take my yoke upon you, and you shall find rest to your souls, tor my yoke is easy, and my burden is light.” But such as it is, take it you must; or you are never to expect rest from me, safety, or relief from me. If I give, you must take. If I give you pardon, if I give you peace, you must take my yoke, my burden upon your necks and shoulders: in short, the soul must submit to be governed by Christ, subject itself to his governing power, and the sceptre of his kingdom. This must be its fence. “Other lords have had dominion over me, but now I will make mention of thy name, of thine only.” It must be subject to the government of Christ, both negative and positive; that is, must submit, and be bound up from every way of sin, and it must submit and yield to be bound to every way of duty: and this is taking up of Christ’s yoke, and this it can never do but with hope, but under the influence of hope.
It is upon the declining of this, that many a soul come*
to break with Christ after a treaty begun, and (it may be)
carried on far: they may be content to entertain those
pleasant thoughts which the gospel gives some intimation
of, and by its first overtures doth (as it were) suggest and
offer to the soul, of having sin pardoned, and God reconciled, and being saved from the wrath to come, and of being
intitled to future felicity, and a blessed state. These are
pleasant thoughts, and the first aspect of the gospel doth
suggest them; and while the soul looks upon these alone,
and doth not look upon what there is of conjunct duty
with it, it may go on far, and there may seem to be an
agreement entered, or very near to be entered, or which
the soul is in a great disposition to enter into with Christ,
while it is only expecting much from him, and thinks of
bending itself in nothing to him. But when that part
comes to be reflected on too, then the soul begins to recoil,
to revolt, and to fly off. It can be content with every
thing but to be yoked, to come under restraints from such
and such ways; no, (saith the soul,) I will never endure to
be yoked, to come under obligation to such and such 227things as have displeased me, and I could never yet like.
Yes, but this Christ insists on. If ever you expect rest
from me, I expect you will take on my yoke; that you willingly submit to be yoked by me; it is indeed an easy
yoke, and I would have thee understand the matter so,
and thou wilt find it an easy yoke, when once thou hast
tried it; but a yoke it is, and as such it must be received.
But here is the great matter of hesitation, the wretched soul
sticks at this, No, I will not endure thy yoke! It is as a
bullock unaccustomed to the yoke, as Ephraim is represented,
I would have such to consider it, as are yet in their
youthful days, whether sometimes, having been struck with
convictions, and having taken up thoughts of providing for
their own safely, and eternal well-being, they have not
thereupon come to some kind of deliberation: The gospel
is plain, here I have the Redeemer fully represented to me
in it. And then this hath been your sense, Lord, I begin to
take up thoughts of coming to an agreement with thee upon
the terms proposed to me in thy gospel. It may be, the
soul hath seemed to itself willing to submit to them, rather
than perish; but afterwards, through want of watchfulness,
or too much self-confidence, or too little dependance upon
the grace of God, a temptation hath proved victorious
in some or other particular instances, and here hath been a
relapse into somewhat (it may be) of a gross sin; I inquire
of such, whether this be not the truth of the case, whether
hereupon their souls have not grown hopeless? Well, I
shall never overcome; here are my corruptions that are 228too hard for me, and I shall never prevail! It may be,
thoughts have been resumed, and trials have been renewed
again and again, and returning temptations have prevailed,
and got the upper hand. Well, saith the soul, [ snail never
do any good at it, I shall never make any thing of it: and
thereupon all hath been given up, and the reins have been
laid freely on the neck of lusts, and that resolution hath
been taken, “I have loved strangers, and after them I will
go;” and why it was taken, so that text tells us,
So very contiguous and bordering, are despair and presumption upon one another, when the soul absolutely despairs, then it most highly presumes. There is no hope; well, what then? “I have loved strangers, and after them I will go;” I will let corruption and sensual inclinations have their swing, I will obey the lusts of it, for there is no hope. And then, how lamentable a thing is it, that a soul should be lost so; for if there be no hope in the case, there will be no repetition of endeavours, no further strugglings, no further contests: and then, all is lost, all is gone, which is the forlorn case of those (as I have had occasion at large to shew) who had in some measure escaped the corruptions of this world through lust, by the knowledge of our Lord and Saviour Jesus Christ, and are again entangled therein and overcome; their latter end with them is worse than the beginning. And whence is this? Because they have been entangled and overcome, therefore they throw away all hope. They should indeed, throw away all hope of being saved, while they are overcome, and remain so, and are slaves, vassals, and captives, to corrupt inclinations; they should throw away all hope of ever being saved in this state; but they should not throw away all hope of being saved out of it. They should throw away hope of being saved without overcoming; but they ought to entertain hope that they shall overcome; that yet they shall overcome, if yet they watch, and yet strive, and yet pray, and yet depend; and there is no other thing to be done. It is not to lie down and perish thus, and say there is nothing more to be done. That is another thing to be done in this coining to an agreement with Christ, upon which hope hath influence, namely, taking on his yoke. And,
(3.) Taking up his cross, that must be done too; and you
can never come to a closure with Christ, to an agreement
with him upon other terms; you cannot without it be a 229disciple,
And as it is plain, that thus it must be whensoever the soul transacts with Christ, so it is most highly reasonable that thus it should be. Do not murmur at it, do not think it hard that you are to go (if Christ will have it so) a suffering Christian to heaven and glory; for pray, did he not bear a worse cross for you? and do not you expect to be saved from worse things by him? Did not the death that he suffered upon the cross import unspeakably more of grievance and of horror, than any thing you are capable of suffering in this world? And as to what you are capable of suffering for him, and upon his account, is it at all comparable to the sufferings you expect to be delivered from by him? Is it not reasonable then, that a state of most absolute devoting to him all your external comforts, and your very life itself, (if it should be called for,) should come in, and be made part of those terms, upon which Christ will conclude with you, that you shall be his, and he will be yours? Never mutter at it, the reason of the thing speaks itself, that you in coming to him say, Lord, I am come to make a most absolute contract with thee; take me, my life, my estate, my concernments, all that is dear to me in this world, I am willing should become a sacrifice to thee; do with me, and what belongs to me, as thou wilt, only save my soul; it is for eternal life I am come to thee, and for no temporal immunities or enjoyments.
(4.) Another thing considerable in this contract and agreement
with Christ, and which is the essential thing, is the vital union that the soul
must enter into with him. If ever you come to an agreement with Christ, you must
be vitally united. There must be that union of life between him and you, as
whereupon spirit may be said to touch spirit, and life, life; as in that
Oh! that this might be understood, and enter into all our hearts! I am much aware of it, how easy a thing (in comparison) an external and outside Christianity is, and how apt men are to take up with that. A religion, a Christianity, that consists but in externals, or any thing of that kind, 230is incomparably easier than this venturing, or adjoining of ourselves with Christ. The affrighted soul when once it is awakened in any measure, and apprehensive of the danger of its case, it readily submits to any thing but this, which is a thing partly not understood, and partly irksome and grievous to flesh and blood: it recoils at the very thought of it. Any thing is easy in comparison of this: any thing that shall only be an exercise to the outward man, or (as I may say) to the surface of the inner, to wit, the soul when it is under an affright, then it may yield: I will comply with any external abstinences, I will submit to any external performances, I will abstain from, what you will have me, I will perform what you will have me, as to the outward man, only let me be excused from such efforts of the inner man, as I partly do not understand, and partly as I do understand them, I cannot but regret, and have an aversion to them.
Here it is that many an one breaks with Christ, because
they will not endure those paroxysms, which they must
pass through in passing from death to life; in turning the
very vertical point. It is being created in Christ, coming
to a vital union with him, that is the great thing at which
the heart startles and revolts. This was the very case we
read of in that
This doth not difference the case; it is only a reservation
that the great God doth think fit to keep to himself, as 232suitable to the majesty of a God in the way of his dispensations towards perishing creatures, offending creatures.
Mercy you shall have; help you shall have; power you
shall have to do what is necessary to be done in order to
your being made safe and happy. But you shall know you
are to receive it; you are to seek it; you are to come upon
the knee for it; you are to be in the dust for it; to wait,
and be prostrate at the foot of a mercy-seat, and before a
throne of grace. This is suitable to God, and it is suitable
to you; to an offended Majesty, and to offending creatures; but it doth not infer that there is therefore no hope,
because there is such a vital union to be brought about
with Christ, as can only be brought about by a divine
power; for there is still hope that you may have that
power afforded you, and exerted in you, both from the
gracious nature of God, to which it can never agree to let
a soul perish that is aiming at a compliance with him, in
his own way, and upon his own terms. And there is encouragement from most express words of scripture, that carry
such sweet alluring breathings of grace in them; “Turn
ye at my reproof; I will pour out my Spirit upon you;
I will make known my words unto you.”
Objection 1. But it may be said, what hope yet can there be, when, upon the whole matter (as we have lately been taught) there are very few that are saved, and when it is so apparent that the generality do perish, do walk on in destructive ways,—ways that take hold of hell, and lead down to the chamber of death? What hope is there for us, that we that are here in this assembly, when there are so few that are saved; what hope (I say) can there be given to us, that we shall be of those few?
Answer. To this let me say but thus much at present; that, as few as they are, who have you heard of concerning whom you have ground to think, to admit a thought, that they did perish, or were in likelihood to perish, taking the course that hath been directed? That is, having the terms of the gospel in view before them, and aiming and striving to their uttermost, and accompanying their endeavours 233with earnest supplication to the God of all grace, for help to comply with those terms, and come up to them? As few as they are that are saved, they are certainly much fewer that ever perished this way, if ever you can suppose that any one perished that doth thus. If there are few that shall be saved, do but consider how much fewer a number you have here to oppose of such as perish in such a way, and upon such terms: incomparably fewer, if ever it can be thought that any at all have thus perished. And no more needs to be said to this now.
Objection 2. But it may perhaps be said,—it seems, how ever, a very mean thing, that the soul, in coming to a closure with Christ, should be influenced hereunto only by the hope of being saved; I come to him, because I hope I shall be saved by him; I have terrible destruction in view, and I find myself beset with dangers and deaths, and I have no other way to escape; but the hope of escaping brings me to Christ. This (it may be said) is mean.
Answer. Mean, say ye? And to whom is it mean? Is it mean to you, or is it mean to Christ? It is very true indeed, to you it is mean, and it is fit it should be so; for a company of offending creatures, must they stick at any thing that may be mean to them in order to their being saved? Why, man, it is in order to thy being saved from, eternal death and destruction; and wilt thou grudge at any thing, because it is mean, that tends and is necessary to the saving thee? No; it is fit for us to put our mouths in the dust, (as was said,) “if there may be any hope.” They that have forfeited their lives, and deserved a thousand hells, is it for them to stick at any thing because it is mean? But when to you it is mean, to Christ it is not mean; that he should be the hope of sinners, to him it is honourable; to him it is glorious. And by how much the more it is debasing to you, it is so much the more exalting to him, magnifying of him in his office, and magnifying of him in the great and high excellencies of his nature and person.
234Sermon XVII. Preached, June 14, 1691.
We are saved by Hope.
BUT now there doth somewhat need to be considered in reference to all that hath been opened, which may, by way of objection, occur and offer itself to the thoughts of many. As,
Objection 1. This may be objected; that it seems not so intelligible how hope should have influence upon conversion; for, can there be any thing good in the soul before conversion r And inasmuch as by conversion itself the first grace is given, can there be any grace before this first? Why, there are several things that may be said to this, which it will be of very great use to us to consider; and which (this being a fit way of introducing them) I choose to introduce this way. As,
Answer 1. That there is always a difficulty in fixing the beginnings of things. The very transitus of any thing from its non esse to its primum esse; from its state of nothingness to its beginning to be, is always a matter of real difficulty, and which cannot but carry somewhat of obscurity and dubiousness along with it. But,
Answer 2. It was upon the foresight of what I tell you now is liable to be objected, that I told you formerly of a two fold hope, which we are to consider in reference to the present case; to wit, of an human and rational hope, and of an holy and gracious hope. The former whereof is leading, and introduced to the latter; and, indeed, to be presupposed to it as a foundation, according as the human rational nature is unto the holy gracious nature; every one must be an human creature before he can be an holy creature; the being of the man precedes the being of the saint, or holy man. So it is in this case too; the very being of an human rational hope must precede that of the gracious and holy hope; and as such, it is not without the influence that hath been mentioned to the mentioned purposes. If any yet cannot hope as a saint, they ought according to the 235grounds they have in view before them, to hope as a man. If you cannot yet hope as an holy creature, you ought to hope as a reasonable creature, according to those grounds that God hath laid in view before you. And,
Answer 3. To hope as an human and reasonable creature is
to hope, upon the consideration of such things as have that
tendency in themselves to found and raise an hope in us;
that is plain and obvious in itself; for consideration is nothing else but the exercise of our reasoning faculty; a
communing with ourselves; a discussing matters with our
own souls, or in our own minds, according to the concernment that we may apprehend them to be to us. And in
that way, (if there be a real ground,) hope ought to be
excited and raised up in us. And we ought to be active,
in order to its being so. This I recall to my mind, therefore have I hope; (
Answer 4. This God himself doth point out to us as the
proper method of conversion; to wit, the engaging and
setting on work our own considering power, which, being
duly engaged, hath a tendency that hath been noted to
raise hope. It is marked out as the great bar and obstruction to conversion, when people will not consider:
“the
ox knoweth his owner, and the ass his master’s crib; but
Israel doth not know, my people will not consider.” Isaiah,
i. 3, 4. “Ah, foolish people! a sinful nation; a people
laden with iniquity; a seed of evil doers; children that are
corrupters; they have forsaken the Lord.” Isaiah, i. 16.
And afterwards, he reasons with them to turn; “Wash ye,
make ye clean; put away the evil of your doings from before mine eyes;” as you find throughout the series of that
chapter. He calls upon his apostate people, (when they
have revolted and gone back from him, and when therefore
the exigency of the case makes their conversion and return
necessary,) he calls upon to shew themselves men; “remember this, and shew yourselves men; bring it again to
mind, (oh,) ye transgressors!” Isaiah, xlvi. 8. And for that
very reason, he discovers himself ready to shew mercy:
when he hath at any time the opportunity given him of
observing such a temper and disposition of spirit to consider and return. “When the wicked man turneth away
from his wickedness which he hath committed, and doeth
that which is lawful and right, he shall save his soul alive.”
Answer 5. Such things as ought to be considered in such a case, they do more clearly and distinctly present themselves to view with them that live under the gospel. That gives mighty advantages to such considerations as carry matter of hope with them: and God will deal with all sorts of people according to that measure of light which he affords them. For those that live under the gospel, they must be dealt withal according to what discovery is extant before them of his mind and will by that; for those that have no gospel, they will be dealt with by other measures. But, for those that live under the gospel, to whom that bright, and morning, and pleasant light hath shined, they ought to judge, and make, and estimate of their own state and case accordingly; and think I am not a creature turned loose into the world to wander in it as in a wilderness; but I am by special, peculiar, divine favour placed under the dispensation of an everlasting gospel, in which he speaks his mind distinctly to men about the ways and methods of recovering and saving lost and perishing souls; so that whatsoever hath a tendency to administer any matter of hope, it lies in view with the greatest advantage imaginable, before whom this divine and express revelation of the mind of God about these concernments is come. And,
Answer 6. That hope that shall (upon consideration of the things that have that tendency) arise in the souls of any in order to their conversion, and before that work be as yet done, we must understand it to be greatly improved and assisted by those greater measures of common grace, that are afforded to them that live under the dispensation of the gospel. And so, I told you at first, that human rational hope, assisted by common grace, may have a great and very significant influence towards this blessed change that is to be wrought upon the soul. And though it be very true, therefore, that there can be no special grace before the first special grace, (as the matter speaks itself,) yet there may be common grace before special grace. That grace that goes under the name of common, it is leading, it is preparatory, it is antecedent to that which goes under the notion of special. And so the doubt is answered, what 237grace can there be before the first grace? Before the first grace, there may be other grace,—grace that is not special grace; that is common, and that is in a greater measure afforded to them that live under the gospel. And there upon I add,
Answer 7. That there are sundry obvious considerations that tend to raise hope, which, as common grace falls in with it, (though it be but merely human and rational hope otherwise,) may have a mighty hand in the soul’s first turn to God, or an influence upon it; considerations that tend partly to awaken in the soul a sense of its own case; and that tend thereupon to erect and lift it up towards God in hope. I do not confine the discourse I am upon, nor would I confine your thoughts to such considerations merely, abstractedly, and singly, as tend to beget hope; but such as tend to beget a sense first, and then to beget hope; that is, when the soul is made to feel its own distress, and perceive sensibly its own forlorn wretchedness; this makes it the more susceptible of that hope that must have influence upon this great turn to God through Christ. And those will be such considerations, as they who live under the gospel have their present and constant advantage for. It is for one to sit down with himself, and think; and we may be sure the gospel will never do that soul any good that never thinks, that never considers. But if one under the dispensation of the gospel will set himself to consider, he hath such considerations as these obvious to him:—
“I am an apostate creature; a poor wretch fallen from God, cut off from him by mine own iniquity, who hath been the Author of my life and being to me, and from whom alone I can expect a blessed eternity. I have By apostasy incurred his displeasure, fallen short of his glory, fallen under his wrath; I am, by nature, a child of wrath, as well as others are; I know there is a satisfaction due to divine justice from me, for the injury and wrong I have done to the majesty and authority of his government over me, who gave me breath; I know I am never capable of making that satisfaction myself; if I were to lie everlastingly in consuming flames I should be always satisfying, but I should never have satisfied. But I find with all (and the gospel tells me so) God doth not expect from me that I should satisfy for my own sin; he hath devolved that matter wholly into another hand; and the gospel having declared to me his mind and pleasure herein, it would be the 238greatest presumption imaginable in me to offer at being a satisfier for my own sin; to offer at that were to offer an affront instead of a satisfaction; to suppose I could satisfy, were for me to measure arms with the Almighty; it were to take upon me as if I were a God,—as if I were the man his fellow; as if any thing that could be done or suffered by me could bear proportion to the rights and dignities of the divine government, when they have been invaded, usurped, and violated, as they have been by me. But I find by the same gospel, that though I am not required to make satisfaction to the justice of God for my own sin myself, yet I am required to return to God, and to receive his Son, who hath made that satisfaction; and to receive him with a dependant and subject heart, casting myself upon him for salvation, and subjecting myself for government, even unto eternal life. I find this is required; every one that lives under the gospel may consider so, and ought to consider so. This light shines into every one’s face that lives under the gospel.
“And then hath every one of us to consider further, but for this mighty turn I find for myself no power; I ought to turn to God through Christ, but I cannot; not through natural impotency, but moral; for this can be resolved only into disinclination of will. My will is disinclined, bent another way; I must tear myself off from those ways of sin that I have run in; I cannot alter the bent of my own heart, no more than a leopard can his spots, or a blackmoor his skin. Here is the great stress and hinge of this case. That must be done, or I am lost, which I myself cannot do. But such an one hath yet further to consider: I find it is charged upon me to return, to come back to God through Christ; to repent towards God, to believe in his Son, I find these things are charged upon me; and my reason and conscience cannot but tell me, that that impotency which only lies in a disaffected disinclined will, can never excuse me from such duty. That is the very sum of all malignity itself; a will against my duty; a will against the good and acceptable will of God; this carries all the malignity of hell in it, to have such a will. Therefore this ill habit and bent of my will can by no means in the world invalidate the obligation of those laws and precepts, that bind me to repentance and faith in the Son of God; they lie upon me as a matter of indispensable duty still. That such an one hath to consider and think that,
239Then nothing can be more obvious than to consider further,—
“If I have such things lying upon me as matter of most
apparent and indispensable duty, for which I have no present power, nothing remains to me but to offer at my duty;
otherwise I lay myself under the manifest guilt of most
insolent rebellion: for I cannot but say, that a sinner is
righteously enjoined to repent. If it were great iniquity in
me first to offend, it is most apparent duty to repent of my
having offended; and if God offer to me his own Son to be
to me a Saviour and a Ruler both together, surely it is most
justly enjoined upon me that I receive him as such, that
I rely upon him as a Saviour, and subject myself to him as
a Ruler. I have nothing to say against the equity, reasonableness, and obligingness of these laws of his. Why,
then, if they do lay actual obligation upon me, and I feel
no present power in my own soul to comply with them; but
cannot but be sensible of impotency, to wit, a disinclined
heart. What? I offer at turning to God? I may as well
offer at removing a mountain. Here is a difficulty invincible to me; a power that I can by no means overcome; a
carnal, corrupt inclination, carrying me another way, and
that strengthened by all the infernal powers of hell and
darkness too; for every one that is turned is “turned from
darkness to light, and from the power of Satan unto God.”
And to excite and raise hope higher in this case, the poor wretch hath to consider this:
“It is the God of all grace that I am now to apply myself to; the God that is rich in mercy, and that is the Father of mercies: and again, I am to apply myself to him for the concernments of my soul; of an immortal spirit, that he hath put into me, who is himself the Father of Spirits. Why should I not expect he should be kind to his own off spring?—a poor wandering soul; a degenerate, apostate spirit, that is sensible of having apostatized, that is now aiming to return and to come back to him? Why should not I expect him to be merciful, to be helpful to a poor soul that sees itself lost if he do not help,—if he do not put forth his hand and draw me into union with him, and with his Son, in whom he knows only I must live, and without which union I am left still under a necessity of perishing? And here is this to be considered,—he is more nearly related to this spirit of mine than to my flesh, more nearly to this soul of mine than to my outward man. I have found him kind and compassionate to my flesh and outward man. This is fit to be suggested to any man’s soul that begins to awaken and consider his case; and, further, to say within himself, Thou hast nothing to do but to hope in the divine mercy; and thou hast already found the Father of mercies merciful to thy meaner and baser part. How hast thou lived all this while in this world? It was by him that thou didst live, and through him thou wast born; and thou hast hung upon him ever since thou hangedst upon thy mother’s breast. Where hast thou had thy bread for a day, and day by day, but from him? Where hast thou had thy breath every moment? thy breath was continually in his hand. He that hath been so compassionate to that flesh of thine without thy seeking, will he 241not be compassionate to thy soul, if thou dost seek him,—if thou dost crave,—if thou dost cry, and tell him, Here is one of the souls that thou hast made, ready to perish under the tyranny of a carnal inclination, and under the power of the great destroyer of souls? Is there no place for hope in this case? though the case be a distressed case, it plainly speaks itself not to be a desperate case; will not he, who is the God of all grace, shew compassion to a soul that is aiming to come back to him upon his call, and when he calleth him, though he can come but faintly, struggle but weakly; though he can but aim to come?”
And, again, you have this to consider to found and raise hope; that you do him the highest homage that in your case and circumstances you are capable of doing, when you throw yourselves upon his mercy; and it is that which he is most highly pleased with. “He takes pleasure in them that fear him, and in them that hope in his mercy;” a scripture, that any soul which begins to have an awakened sense of the state of his own case, ought to have as a front let before his eyes, and engraven (as it were) upon the palms of his hands. This ought to be considered; Though I cannot comply with him as I should, I cannot do such things as are just and righteous, (which a most unexceptionable, evangelical law, doth ask for, and require, and challenge,) yet I am willing to do him all the homage I am capable of, by casting myself upon his mercy, and by making him my ultimate and last hope. Say you so? (saith God,) Is this your posture? Now you please me beyond all things that you were capable of doing besides, or any other way. “He takes pleasure in them that fear him, and in them that hope in his mercy.” This is to acknowledge the divine mercy to be a bottomless abyss, never to be fathomed; you hope in his mercy, when otherwise you had no hope in any thing else. This is that wherein he takes pleasure; this is to acknowledge him to be God, to give him the proper-glory of his Deity; and own him to be infinite and immense even in goodness, that great excellency and perfection of his nature.
And admit that all considerations, all the actual thoughts you have of all these things, and your revolving them to and fro in your own minds, are all, as yet, but within the compass, enabling you to raise an hope upon so plain grounds as these are, which lie in view before you; yet every one sees that these things have a manifest tendency to the soul’s turning to God through Christ; and so lie in 242your way to that special grace, wherein the great turn itself doth lie. And then I add again, in the last place, that,
Answer 8. That, whenever that great turn is brought about wherein is the great effort of grace, which is most special and peculiar, it is manifest that an holy hope is one of the things that doth first appear and shew forth itself in this great turn. For the soul is to close with God in Christ; but this is impossible to it, but as it hopes for acceptance. This can never be the act of a despairing soul. If the soul look upon God and Christ with absolute despair, it is hardened with a diabolical hatred; and can never close, can never unite with him but when it opens itself to receive Christ, and all the fulness of God. It is hope that opens it, and hath the great influence into the sincere covenanting act, the vital covenanting act, by which the soul takes God in Christ, and surrenders and gives up itself to God, through Christ. And that is sincere and so continues, or doth not continue, according as the soul hopes or hopes not, or hopes truly and fully, or otherwise.
The expressions to this purpose are worthy to be written
in letters of gold, which we find in
And so much with reference to that first objection, which served me to introduce these sundry things, which I hope will be of use to those that consider them.
Objection 2. But, in the second place, it may be further objected: If hope,—the hope of being saved, will have such an influence upon conversion in order thereunto, how comes it to pass, that when the most do so generally profess an hope of being saved, yet so few are converted hereby? Is hope like to have such an influence upon conversion in order to salvation, when we find that men do very gene rally hope to be saved, and have very great hope of being saved; yet many of them (the greater part of them it may be) are never converted?
Answer. To that there are some things to be said, also, that it may be of equal use to us, to understand and consider. As,
1. Therefore it is, that many hope to be saved who are
never converted by their hope, because they do maim the
object of their hope; that is, whereas they should hope
first to be converted, and then, secondly, so to be saved,
they hope to be saved without being converted. And so
one great part of the object of their nope is left out; and
their hope, therefore, is not only not subservient, but is
obstructive to their conversion; and so, consequently, to
their salvation too. It doth (I say) not only subserve it,
but hinders it. They hope they shall be saved,—that they
make the abstract and separate object of their hope, excluding and shutting out from that salvation all
considerations of the sanctity, the purity, the holiness, which the
conversion, that they should conjoin therewith, carries in 244it. And this doth not only not help, but hinders both their
conversion and salvation. It doth not help it, because the
hope of being saved without it is never likely to make them
look after being converted. And it hinders it, because it
cannot but provoke God to keep at a distance from them,
and move his displeasure to the highest against them; for
they do in this kind 6f hope, not only not hope according to
his word, but they hope against it, so as that their very
hope is the giving him and his word the lie; the worst and
most provoking thing that can be thought. Their very hope
is saying to themselves, “Peace, peace,” though they walk
after the imaginations of their own hearts; though they
never alter their course, and though their hearts be never
changed, yet they shall have peace. This (I say) is to give
the lie to the divine truth, and the word of his truth; and
so carries in it matter of the highest provocation; as that
scripture expresseth it, “If any man think” and speak,
though it be but in his own heart, though he do but mutter it inwardly, though he do but whisper it to himself, “I
shall have peace though I walk in me way of my own heart, and after the imagination of my own heart, to add
drunkenness to thirst;” to add the act of sin to the desire of
sinning.
Answer 2. Besides this horrid maim and flaw, which is in the object of their hope, (separating therefrom what should be conjoined therewith,) there is an equally great defect in their very hope itself, which makes it not strange, that it should not have an influence into their conversion: for, if the matter should be examined, what are these men’s hopes? It resolves into this; to wit, it is nothing else, but only no fear; it is a negative hope, and no positive thing; an hope that consists in nothing else, but only not fearing. They find they do not fear their being miserable, and that is all. It is very true, indeed, there is nothing that is more common language in the profanest mouths, than that form of asseveration, as they hope to be saved. But let the meaning of those very words be examined and inquired into, and it dwindles into nothing:—Hope to be saved? What do you mean by this hoping to be saved? Let the matter be but grasped, do but grasp at it, and you find this hope signifies nothing but only no fear. There is many an one with whom, in reference to many things there is neither fear nor hope; and it is so here: as from a country that is either merely imaginary, or that you know nothing of, you never hope for good, or fear any evil from thence. You are equally void of any hope, or of any fear, who doth either hope any good, or fear any evil from an Utopian land? This is the case with most of these confident persons, that will briskly say, upon all occasions, As I hoped to be saved, it is so and so. And what is this hope to be saved? It is only their no fear to be damned. It is true they have no fear of being damned; and this no fear they call hope, as if nothing must signify something. This is the plain state of the case; that hope that is to influence salvation, and, in order thereunto, conversion must be a real, active, vigorous principle in the soul; not a mere nullity, not a nonentity,—as no fear is,—never to fear is.
But you will say, Where lies the difference between these things? I answer, it is manifold and vast. As,
1. As to the positive hope that there should be, it is grounded in faith; but this (no fear) is grounded in infidelity; that is grounded in religion, this is grounded in atheism and irreligion,. A vast difference! He that seriously 246hopes, hopes because he believes the word of God is true, and that such and such things have a real foundation there; and because he hath an inward reverence and adoration of God; and therefore, upon such and such discoveries of him as he is pleased to make of himself, and the impression on his heart suitably, there is a temperament in the soul towards him, made up of reverence and love, with some kind of dependence and trust. This is all founded in faith, and in religious sentiments; but this same [no fear] is founded in nothing but atheism and irreligion; they have no fear of that which they really believe is nothing, or they think will never be. And then again,
2. This [no fear] is nothing, whereas this hope that is required is a most positive thing, a principle of great liveliness, vigour, and activity, in its own sphere. That which is nothing can work nothing, effect nothing, in order to conversion or salvation. And again,
3. This [no fear] may signify nothing at all more than only the soul’s unconcernedness for any such matter; whereas, real hope signifies its great concernedness, its deep intention of mind and thought about such things. There is nothing does more intend a man’s thoughts towards any thing than real hope doth; but this [no fear] may signify his not minding any such concernments at all; his being totally unconcerned about them. So it may in many things, in which one apprehends himself to have no real interest one way or other, and so, accordingly, is in the temper of his mind indifferent in reference to such things. There are many such concernments of which we are totally ignorant, have no real knowledge or thought; the concernments of some remote countries, at the utter most ends of the earth, which we know nothing of, under stand nothing of their affairs; we are accordingly altogether unconcerned what is done there, and utterly without the exercise of hope or fear, as to the events of things among them. But it is not so with us in reference to the concernments that are under our notice. There is nobody so indifferent m reference to France, Germany, Flanders, and Savoy, as to the occurrences there, and in the conclave, and nearer home in Ireland. There is nobody that useth thought in those things that is so unconcerned about them, but that there will be various agitations of hope and fear this way; and that, according to the aspect of things among us, nobody can be supposed so indifferent among us, mat there should be, in reference to these 247things, neither hope nor fear. But every one, according to the wish and inclination of his own mind, hath his hope or his fear variously stirring in him thereunto. But it is possible there may be a total vacancy of fear where there is no concern at all. And as there is no fear, so there is no hope; that is, the things are never minded, never thought of.
And this is the true state of the case with the most in reference to the concernments of another world, as if it were a mere Utopia. They have, in reference thereunto, nothing of hope or of fear, but lie all their days in a stupid dream. And these are the persons, I confess, about whom I have the least hope, and the most fear; to wit, they who in reference to the concerns of their own souls, have neither hope nor fear; but lie in a drowsy sleep all their time, and dream away all their days; and whereas they talk of hoping to be saved, that hope is nothing else but only a not being afraid to perish, because they apprehend no danger, because they have nullified to themselves the great objects of hope and fear.
This, therefore, doth not signify the no influence of hope, but it signifies only the inefficacy, or no influence of no hope; for that hope is no hope which they miscall by that name. The most that they can make of it is, that it is no fear; but, as it is no fear, so it is no hope neither; that is, there is a vacancy equal both of hope and fear; and nothing makes their case more deplorable than this, that they are likely to perish even while there is hope, for want of hope. And this is the forlorn, dismal state of many that live under the gospel; they cannot hope without the intention of hope; there can be no rational or human hope, much less that hope that reaches to the pitch of common grace; without the intention of thought, their thoughts will not be engaged; and one day passeth with them after another, and not a serious thought taken up, Shall I be saved, or shall I perish? What will become of me when I die?
But I hope it is not generally so with you. It would be very sad if it were; when you hear so many Lord’s days together, one after another, so much of salvation; one comes and preacheth to you upon that great question, “Are there few that shall be saved?” and another comes and preacheth to you upon that expostulatory passage, “How shall we escape if we neglect so great salvation?” and a third, he comes and preacheth to you upon this assertion, “We are saved by hope:” nothing but being saved, 248nothing but salvation, rings in your ears from one Lord’s day to another. And it will be an amazing thing, if, after all this, we have no concernment about being saved; so that we find no room, no place for the exercise of hope or fear; hope of being saved, or fear of perishing by not being saved.
But if the true import of the word salvation were under stood, and received into our souls, it would make work among us; it would find us exercise either for hope or fear; when we have so much spoken of salvation as we find in scripture; and when the name of the Son of God is signalized to us, and celebrated among us as a Saviour, (he shall be called Jesus, for he shall be a Saviour to save his people from their sins,) why, every one that would but use his understanding, would say, What doth this word signify? What is the meaning of all this talk of salvation? of a Saviour, and of being saved; what doth it signify? It plainly signifies that all this world is likely to be shortly in a great flame, and that the Judge is at the door; that hell will shortly swallow up all a whole world of ungodly men, except that residue that shall be caught up in the clouds, to meet their Redeemer in the air, and so to be for ever with the Lord. And if we would but allow the word salvation its true import and significancy, it would be far from us to be without hope, in reference to being saved. And then we should come to understand somewhat of the significancy and of the influence of this hope, the hope of salvation, in order to our conversion first, and then to our salvation itself in the final state.
Sermon XVIII. Preached June 21, 1691.
We are saved by hope.
HAVING proposed to shew the influence that hope hath unto salvation, by shewing both what influence it hath upon conversion, that brings us into a state of salvation; 249and then what influence it hath upon the Christian’s per severance even to the end, by which we are continued in that state, and so finally saved. We have hitherto insisted upon the former, and are now to proceed to the latter; to speak to that influence which hope hath upon a Christian’s perseverance in that holy course through which he is to pass on to the state of final glory and blessedness. And here it cannot but be obvious to you, from what hath been formerly said, that hope, as it refers to the perseverance of a Christian, must needs considerably differ from hope, as it hath at first influence into conversion; or a person’s entrance into the Christian state, both in the nature and in the object; or in respect of the object of the one and of the other hope.
1. In respect of the nature of the one and the other, that hope that doth influence conversion, and is necessarily presupposed to it, (if you consider the nature of it,) hath no more in it than what doth belong to a merely human, rational hope, assisted only by common grace; for special grace cannot be supposed to be before conversion or regeneration; but even that human rational hope, it hath its influence and usefulness towards conversion, as other things belonging to the human nature have; not only our minds and understandings, by which we are capable of thinking and considering of things that are to affect, and by which we are to be wrought upon, in order to conversion. But even to go lower than that, our very external senses themselves; “faith cometh by hearing,” and so it may come by reading the word and gospel, which is to be the means of conversion and salvation, to our souls. But if you look to the nature of that hope which is all along to influence the course of a converted person, one that is become sincerely a living Christian, that hope must needs be a part of the new man, or of the new nature, which is in regeneration communicated and imparted to the soul. And, accordingly,
2. The object of the one and the other hope must needs very much differ, even supposing the soul to be awakened, and that God is beginning to deal with it in order to conversion; it must be supposed to have some hope concerning the issue of this treaty, wherein it is now engaged with the great God about so important a matter. Otherwise (as hath been inculcated unto you again and again) it is impossible it should ever turn; converting and turning to God is not the act of a despairing, but of an hoping soul; and the dispositions thereunto do suppose some hope. And the 250object of this hope must be understood to be God as now to be reconciled. The object of the other hope that doth influence a Christian’s after course unto final salvation, is God hereafter to be enjoyed. God to be reconciled is the object of that hope, which a person hath while God is dealing with him in order to conversion; to wit, we must suppose him awakened; and being so, considers and bethinks himself, I am an offending, guilty creature; the God that made me hath just matter of controversy with me; will he be reconciled, or will he not? will he always hold me guilty, will he bear himself as an enemy and an avenger to a poor guilty creature as I am? or will he pardon? Will he forgive f Will he shew mercy? I hope he will, saith the poor trembling wretch. And then he turns at length. When God is dealing with the soul in order to conversion, it hath this hope in the midst of a great deal of fear and doubt,—Who knows but God will shew mercy to a returning soul? And thereupon it turns. So the object of his hope is now God to be reconciled,—present reconciliation.
But the object of this hope after conversion, all along, through his succeeding course, is God to be enjoyed in the final state; now more and more, and perfectly hereafter in that state, which is to be final and eternal.
And this the very state of the case itself doth plainly enough suggest to us. There must be this difference also, as to the object of the one hope and the other, according to the difference in the very nature of this and the other hope. The soul before regeneration, it can generally affect and covet to be happy, (which is natural to man,) and dread to be miserable; it is capable of being afraid of wrath and torment; and being so, the state of the case, as it is in view before it, not excluding hope, it can entertain some hope, an human rational hope amidst all that fear. And hereupon, the main thing that it is exercised and taken up about, is the present state of its case, whether God will be reconciled or no; but with final reference too, to its future state, that is, especially the privative part of it, salvation and escape from eternal wrath. It can very well entertain hopes, and admit of agitations of affections to what goes no higher than so, from the very nature of such a subject, an intelligent, reasonable soul, that is capable of happiness, and in general of desiring it; and that apprehends itself liable to misery, and that cannot, without dread and abhorrence, think of that.
251But in the mean time, before regeneration it is incapable of any such workings and dispositions as do belong to the holy divine nature. It cannot yet love God; it cannot yet desire a felicity in him; it cannot covet to be like him, or to have that happiness in view which consists in the vision of him. This only belongs to its state after it is regenerate. When once a person comes to be a son, is brought into a state of sonship, and hath a divine nature imparted and communicated to Him in regeneration; we see what his sense is, what a kind of happiness he is capable of relishing, and what, accordingly, his hope is. 1 John, iii. 1. When the apostle had told us, in the close of the foregoing chapter, “Everyone that doth righteousness is born of God;” every one that hath the same holy nature, which belongs peculiarly, and in its highest perfection, to God alone; every one that hath any participation of that nature, doth thereby appear to be born of God, (or as the same matter is elsewhere otherwise expressed to be of God;) why, that being supposed, in the beginning of the next chapter, he breaks out into that transport and admiration, wherein we find him introducing the matter that follows: “Behold, what manner of love is this, that we should be called the sons of God!” How come we to be called so? not as having a mere title, a name conferred upon us, and no more, but by having a new nature, a divine nature imparted. Adoption is founded in regeneration. There is no such thing as adoption that doth not presuppose regeneration and the participation of a new, divine, holy nature from God.
Now, this being communicated, the happiness that such are hereupon capable of is, and so much (though we do not know what it will be in the perfect state fully yet) we do know concerning it, that we shall be like him, (as it there is,) “for we shall see him as he is.” This, they who are his regenerate sons, are capable of understanding, and relishing. And thereupon you see what their hope is; “every one that hath this hope in him purifieth himself, as he is pure.” The hope that a regenerate person, a son, hath concerning him, is, that “he shall be like him, and see him as he is.”
This is a very considerable difference; though there is
an hope (as hath been said) that hath influence upon conversion and salvation itself, yet there is an hope that after
wards hath influence upon the Christian’s perseverance
through the whole of his after course. These two do very 252greatly differ, according as the state of the case doth; the
one being part of the new creature, or of the new man,
or principle belonging to the new nature, which is now
regenerated. The other may be only an human, rational
hope, assisted by common grace, tending towards, and
improveable in the methods of God’s gracious communications unto the other, heightened up unto the other; so,
whereas the principal exercise of the soul under these previous workings, which lead and tend to conversion, is taken
up about a present peace and reconciliation with God; but
its workings afterwards, under the influence of that nobler
and more sublime hope, is taken up about a final felicity
and blessedness in him; and so “rejoices in hope of the
glory of God,” as the matter is expressed,
And, in short, that which a person once converted and
brought home to God, is entertained and taken up with
through the remaining part of his Christian course, is the
future state of things; the invisible state. As he is to be
saved by hope, (as the text speaks,) brought on to final
salvation by the continual influence of hope; and to have
this influence upon his whole course unto final salvation,
is the immediate product of faith; the soul believes the
word of God revealing such and such things that are out of
sight, and that come not within the view of common eyes; 253and believing the word of promise, it hereupon hopes for
the things promised, reacheth forth in vehement aspirings
towards these things, and contends against the difficulties
that lie in the way of attainment. And so we are told the
holy soul, the just one, is to live by his faith.
And so much being premised, I shall now, for the clearing of this to you, (that as hope hath an influence, in order to conversion, so it hath afterwards, a continual influence upon perseverance, unto final salvation,) do these two things; 1st. Shew how, and in what way, hope hath this influence. And then 2dly. Shew you how necessary this influence is to this purpose; to wit, a Christian’s perseverance; his holding on the prescribed course, till he reach the blessedness of it in salvation.
1. I shall shew you what influence it hath, or how it comes to have influence to this purpose. And whereas it is plain and evident, that hope cannot sustain a Christian in his course, if it be not sustained itself I shall upon this head, more distinctly, do these two things; 1st. Shew what ad vantages such hope, kept up in life and vigour in the soul, doth afford a Christian’s continuing in his course, in the ways of God, till he reach the end of it: and then shall, 2ndly. Shew what encouragement a Christian hath so to hope; or what it is, whereupon all along his hope is to sustain itself, that it may sustain him.
1. For the former of these, What advantages such an hope, kept up in life and vigour, is apt to afford a Christian, for the continuing of him in his way, or that he may persevere unto the end. Here I shall let you see, that it hath influence upon the many gracious dispositions, which it is necessary should be, and should be continued in the soul, in order to its persevering in the way of life. I shall instance in such things as do most directly refer to this very purpose, the keeping of a person with God, in that holy 254course, into which, by conversion, he hath been brought. As,
(1.) An habitual seriousness. This is a gracious temper and disposition of spirit, that conduceth greatly to perseverance, and which is continually influenced by hope. By a serious temper of spirit, I mean (as the thing itself doth sufficiently speak to any one’s understanding) a considering temper of mind; that is, a serious mind or spirit, that can consider, and is apt to consider things; nothing is more necessary to a Christian’s perseverance in his course. Apostacy and defection from God is never so likely to prevail, as when persons do begin to remit the intention of their minds, as to the considering of things which they are so much constantly concerned to consider, in reference to their present states god-ward, and their future and final state. When once the soul is relaxed and loosened from the objects, which it should be principally exercised, and taken up about, then comes its danger. The unthinking soul falls into mischief, is liable to be caught by this, and that, and the other snare. If there be a disposition to ponder things, while a considering frame of spirit is preserved, the soul is safe. But what shall oblige it to consider those things that are most preservative of it, which have great est aptness in them to its preservation, and its being kept from destructive snares? What can engage it here unto, so probably and so strongly, as a continual, lively, vigorous hope?
You may see what that will signify to that purpose, by
that of the Apostle, “Gird up the loins of your minds, be
sober, and hope to the end.”
(2.) To our continuing in our course (if we be by conversion
and regeneration brought into a truly Christian course) a
steadfast resolution is of most constant necessity. That we
may continue our course, we must be most steadfastly resolved that through the grace of God, we will not be put
out of our way. There must be a “cleaving to God, with
full purpose of heart.”
It is not tempting you by trifles, or shadows, by small or little things; is your hoped advantage, lying in this gospel that is now held up in view before you, which is to keep you unmoved. The object contains in itself the reason of the act, and the frame and disposition of the heart required in reference thereunto. And,
256(3.) Love to God will certainly have a most powerful influence upon
a Christian’s love to God. Perseverance;—I
cannot leave the ways of God, because I love him; he hath
won my heart, I cannot think of departing from those ways
in which I have met with him, and an acquaintance hath
been brought about between him and me. And nothing
can signify more to preserve and keep alive the love of
God in the soul, in strength and vigour, than such an hope godward. I hope I shall see him ere long, and be made
perfectly like him, and see him as he is. And whence is
this to be hoped for, but from gracious communications
from himself? I know it must be from his mere kindness,
a good will to me, if ever I come to be finally happy in him,
and enjoy him. The hope of so high and great things
from him, how highly doth it endear him to us? Can I
forsake that God, turn aside from following him, or walking with him, from whom I hope for great things?
“He
that hath this hope in him, purifieth himself, as he is pure.”
He makes it his business, so to work out that sin, that is, a
departing from God; (for that is the notion of sin, aversion
from God, turning off from him,) the soul would be rid of
that: and hope maintains and keeps alive the love of God
in the heart. I still hope for more and more from him, and
therefore still love him more and more: this holds the soul
to him. “Experience begets hope, and hope maketh not
ashamed, because the love of God is shed abroad in the
heart, by the Holy Ghost.”
(4.) Patience is another requisite to perseverance: and hope hath a manifest influence upon that. Patience is nothing else but a suffering power, an ability to suffer; by which our Saviour tells us, we possess our souls, that is, save them. It signifies indeed, both present liberty, and final safety; and mat that possession of our souls in patience preserves them. Possession, in that two-fold sense, signifies liberty and self-dominion. He is subject to another’s power, that can suffer nothing; but he is master of himself that can suffer. If he have an ability to suffer, then he keeps his self-dominion. He can be master of his own mind, of his own reason, of his own conscience, of his own judgment, of his own faith: but if he can suffer nothing, he must resign all, and admit another master, he must enjoy his own thoughts, his” own sentiments, his own reason, and his own conscience no longer. Thence comes apostacy, declension from God, his truths, his ways; I cannot suffer, I have no patience, no ability to suffer: then I must quit truth, holiness, and every thing, which, by my adherence to them, will expose me to the danger of suffering. But if there is patience, therein you possess your souls, you will thereby keep your liberty and self-dominion; so you secure to yourself final and eternal safety: and so keeping and possessing the soul, is in opposition to the final losing, or its being destroyed, and undone for ever.
And very plain it is, that hope is of most constant use
and necessity, to the preserving and continuing this ability
to suffer, this power of patience, or this passive power;
nothing doth so much maintain it as hope. The occasion
will not last always: I have the prospect of an end, and the
hopeful prospect of a comfortable and good end. There
fore we both labour, and suffer reproach, because we trust,
or have trusted, (so we read it, but it is in the original,
because we have hoped,) in the living God.
What a strange sort of men are these, that will endure
to be so exposed, so scorned, so trampled upon, as they
that bear the Christian name commonly are? What is the
reason of it? What account will a reasonable man give,
why he will so expose himself? I will tell you the reason;
therefore we labour and suffer reproach, because we hope
in God, in the living God, and we are pretty well persuaded we shall not finally be losers; we shall not have an ill
bargain of it at last. As the same Apostle, when he writes
himself “an Apostle and servant of Jesus Christ,” seems to
allow, that he was to doom himself to all the sufferings and
calamities, that the enemies of the Christian cause could
load him with, and lay upon him, for his assuming to himself such names of an Apostle and servant of Jesus Christ.
But why should Paul, that wise and prudent man, that
learned man, that man of so considerable reputation among
his own countrymen, why should he come to be written
among the Apostles and servants of Jesus Christ? Why,
saith he, it is in hope of eternal life, which God, that cannot
lie, hath promised.
(5.) Contentment with that portion and allotment which
God affords us in this world, is another great preservative
from apostacy, or requisite to perseverance. And this is
very much maintained by hope. If persons decline, and
turn off from the holy way of the Lord, it is generally this
world that tempts them. “Demas hath forsaken us, having
loved this present world.”
What made Abraham, and Isaac, and Jacob, expose themselves to
continued wandering, and to dwell intents; 259when God had given them a country (one of the best in the
world) by special grant, to have it as their inheritance, yet
they lived as strangers, even in their own country, dwelling intents; so as that they declared themselves pilgrims and
strangers upon earth? What doth this signify and mean?
Why, this declares plainly, that they seek a country, they
hope and seek for a better country, than all the world can
afford them;
(6.) As contentment is a great preservative from the danger of apostacy, or a great requisite to perseverance; so is the desire of the better things of the better world, that better country, a very good preservative too. We must know that the spirit of man must of course, when it is drawn off from one sort of objects, apply, and turn itself to another sort. It hath not its good within itself, it cannot be a deity, a god to itself; it must have a good to satisfy itself, aliunde out of itself. If it be not from this world that it looks for this good, it must find elsewhere, that which may be more suitable, and more grateful to it. Its desires, when they are confined, limited, and moderated by contentment, in reference to this world, are then removed and transferred to the things of the other world; and so it is kept in a steady, composed state. When it sees that the things of this world are not suitable, will not satisfy, it is not at a loss what it shall do next. A superior good presents and offers itself, and the new nature in it, doth attemper and suit its 260desires to that. And if it do desire things of that higher and upper region, it is in no danger of being drawn off from God, while that desire remains, lives, and flourisheth, and is in any power with it.
But now it so much the more desires, by how much the more it hopes; desire languisheth, if hope fails, as it is in reference to any thing else, whereby as to the first appearance of good, it comes to its object. Is there any drawing forth of desire towards it, and we come to consider, and contemplate the matter, and we find it to be an unattainable thing, a thing to be despaired of, then we desert, desire fails, and grows flat of course. It is a thing rarely to be found, that desire remains in any vigour, to any object, in reference whereunto there is no hope, or in reference whereunto there is nothing but simple despair. Indeed, the first appearance, or view of goodness, or amiableness, in the object, may draw forth that which we call simple desire, so far as to put us upon the inquiry, is such a thing to be gained, yea or nay? And if we find it is not, desire fails, the hopelessness of the thing makes us lay aside the thoughts of it, and accordingly there is no more desire. If the desires of heavenly felicity live in our souls, this earth will never pluck us oft from God; but that desire will last no longer than hope lasts, that such a state is not unattainable. We shall, by the grace of God, be enabled to reach the felicity of that state, we shall not be frustrated, or disappointed at length:—then saith the soul, I will hold on my course. And then again,
(7.) Watchfulness is requisite to a Christian’s continued progress in his course to final salvation. But there can be no such thing as watchfulness without hope. Watching imports a continual design, and of self-preservation: but when the hope of that fails, then all subordinate and subservient means are laid aside. But this is a thing enjoined us, in order to preservation, to watch always. And to this I might add,
(8.) Pray always too. This is requisite, as most conjunct with the other. And sure we are, as there can be no watching, so there can be no praying without hope; this is most evident. And,
(9.) A complacential doing of good, or a disposition of
doing good with complacency. This makes the ways of
God pleasant to men, so as they will never leave them, nor
turn aside from them: but it is hope that induceth them
hereunto. It is a sowing to the Spirit, when we are doing 261good. The Apostle calls it so. “They that sow to the
pint, shall of the Spirit reap life everlasting.”
(10.) Fervency in a course of duty is a very great requisite
to continuance in it. We shall soon grow weary of that
course of duty, wherein we have no fervour in our own
spirits. It is a wearisome thing to pray continually, without any fervour; and for such work as this we are now
engaged in, to preach or hear, if there be nothing of fervour
in us in these exercises, it is very dull work, and such as we
shall not be well pleased to hold on long in; now it is plain,
that hope maintains the fervour of the spirit in duty. “Be
fervent in spirit, serving the Lord,”
(11.) Christian temperance is a great thing to preserve us
from apostacy. There is nothing that doth more effectually betray a soul into, and ingulf it in final ruin, than the
letting loose sensual inclinations. And you find it is the
great design of the gospel under which we live, and of the
grace that appeareth in it, bringing salvation, “To teach
us to deny ungodliness and worldly lust, and to live soberly,
righteously, and godly, in this present world.”
Now it is the hope of a soul, which is its safety in this case. What! Shall I lose so great an hope, for the pleasure of an hour, or a moment? It is because that I have great hope concerning this soul of mine, and concerning that vast, immense eternity, that is in view before me, and whereof I have the prospect that I will not do so; I am born to great hopes, and therefore I will not destroy them by so mad a folly as this, to throw away a soul, and to throw away so great hopes, to please two or three fools, that would only have me go to hell in company with them, or to keep them company there. No, if persons have any apprehension, that God hath been at work with them, about the affairs of their souls, in reference to eternity, this may be the beginning of a new birth, of a divine birth; and if so, whatsoever parentage one is born of, his hopes are suitable to his parentage. If I am under the regenerating, divine influence, born, or shall be born, (if things come to a good issue,) a son of the greatest of fathers, a child of God: then if a child, an heir, an heir of God, and joint heir of Christ. Then how high and great are my hopes f How glorious expectancies are those that I have in prospect before me? And what? To lose all this for the pleasure of a debauch? It is hope that makes the mind sober, (as was before hinted,) “Gird up the loins of your minds, be sober, and hope to the end.” That you may be sober, that you may have sobriety of mind, of thinking, and of judging reasonably of things, keep hope in exercise; do but consider what you hope for, and you will be safe. And lastly,
(12.) Joy is a great requisite to perseverance, and will be
of great use to us, in order thereunto. “The joy of the
Lord is his people’s strength,”
You see these many ways, hope cannot but have an influence unto Christians perseverance in the way and course, into which regeneration and converting grace hath brought them.
The next thing will be to shew you, what encouragements a Christian hath thus to hope for, while his hope is to be sufficient for him all along in his course, something or other must be sufficient unto it, something or other must sustain it, that doth sustain him.
Sermon XIX. Preached June 28, 1691.
We are saved by hope.
HAVING shewn what advantages hope gives a Christian’s progress in his way, we now come to let you see, what
ground a Christian hath for such an hope, to wit, that by the
grace of God, and the assistances to be given continually
from him, he shall be kept and preserved from the great
danger of fatal, destructive backsliding and apostacy from
God, and a departure from his ways; from turning aside into
crooked paths, with the workers of iniquity;
1. That the grounds which he had for his former hope before his conversion, and which had influence thereupon, do still remain, and are equally grounds to him of this continuing 264hope that is to influence his whole after course, and with much more advantage. We are not to suppose that the grounds of the hope that I am now speaking of, do make the former grounds cease. The grounds or the former hope, that which I told you might be only, (and indeed must be before conversion,) no more than a rational human hope, assisted by common grace; what ground there was for that hope, doth still remain, and is still improveable to more advantage: and the grounds of this following hope are not in reference to those grounds privative, but cumulative, (as is wont to be said in such cases,) that is, they do not take away the former, but add thereunto. Whatsoever ground of hope there was before, for a poor wandering sinner to return, and come back to God, and seek reconciliation and peace with him, to wit, from the gracious nature of God, from the rich fulness of Christ’s sacrifice, from the freeness of the gospel tender, and invitation, and from the power, and grace, and office of the Holy Ghost: these grounds do still remain, in reference to the present case, and are improvable, even with more advantage, as you will see in reference thereunto. And again,
2. This is to be noted by way of premise, That the nope
which they are to take encouragement for, is not to be a
rash, fearless hope. It is not to be an hope without fear,
pray do not mistake the matter as to this, we are not to
aim at any such hope as shall be exclusive of fear, or that
shall make that an useless thing, an useless principle, an
useless grace in the soul. We are told, “They are blessed
that fear always; (
There is no such state of a Christian attainable in this life,
that ought to make fear an useless thing, and to supersede it. I say there is no such state as this;
no, nor undoubtedly in heaven itself, where reverence of God is
higher than now we are capable of, infinitely, unspeakably,
exceedingly higher. It will be part of that homage, that
we shall be eternally paying to his throne, and part of our
felicity too, because of the pleasantness of that temper, the
suitableness and congruity of it to a right mind, apprehensive of what is due to the Eternal Being; and besides, we
are told this is the very means of our preservation. He
that hath promised to keep his, hath promised to keep
them thus, “I will put my fear into their hearts, and they
shall not depart from me,” I mean to make use of that as
the great preservative principle in them.
Indeed the understanding of all this doth but depend upon one plain thing, that it is fit and needful that every one should have a distinct notion of in his own mind, to wit, how vast the difference is between fear and fear;—the fear of reverence, and the fear of horror, (as I may fitly enough distinguish it,)—the fear of a saint, and the fear of a devil;—the fear of heaven, and the fear of hell;—so vastly different they are. The one fear doth involve hatred in it essentially, odiumus quem mehamus, we hate him whom we so fear, we cannot but do so; but the other doth essentially carry love in it. The fear of reverence carries a complacency in the dignity, honour, and exaltation of him, towards whom we exercise this affection: and yet it hath a collateral and secondary respect to our own interest too, and so ought to have, and must have; as the love we bear to God, and our true love to ourselves; the love by which we design glory to him, and the love by which we design blessedness in him, are the same love. That therefore is a further thing, that thereupon we are to consider. Again,
3. We must hereupon note this too, That the hope unto which we are to be encouraged of being kept from apostacy, and enabled to persevere, and hold on in the ways of God to the end, it must consequently be such as shall admit of, as shall not exclude, but infer all the subsequent cares and endeavours, that are most agreeable and correspondent 266to such a fear, as hath been before expressed, to wit, our continual watchfulness over ourselves, our abstaining from known gross evils, our endeavour to repress the beginnings, the first motions and stirrings of sin, our giving ourselves to prayer, our meditating upon the things of God, our attending duty, and waiting on God in his ordinances, our avoiding temptations, and shunning the society of them that walk in pernicious and destructive ways. Our hope of being kept, it must not exclude, but infer, all this care and endeavour of our own, in order to our being so kept. As a man’s hope of having his natural life, and health, and strength, and soundness preserved, ought to be with a conjunct care of himself all along. It were a mad hope, if a man should then hope that his life, strength, and soundness, should be preserved, if he starve himself, or stab himself, or poison himself, or run into houses infected with the plague, or associate himself with persons that have pestilential diseases upon them, and the like: this were a mad hope, that I should be kept well at this rate. And it is easily apprehensible how this is to be applied to our present case: we are to hope we shall be kept, but we are not to hope we shall be kept in a continual neglect of ourselves; if we will famish and starve our souls, if we will stab them in a liberty of known acts of sin, if we will infect them by running into contagious company, if we will associate with such, and familiarly converse with them that have the plague upon them, if we are not afraid of drawing contagion from so mortal breath, our hope will a be very foolish hope, and not the hope I am now to encourage. And,
4. We must note further, that, supposing that many, or any be in doubt whether they have yet an holy, good principle in them; whether they are yet come into the regenerate state, have that already inlaid in them, which the scripture calls the seed of God, and a divine nature; if (I say) any be in doubt about it, it is not needful that they should stay for a resolution, in order to the receiving any encouragement from what I am further to say: though they cannot so certainly say that the things that are after to be said do concern them as regenerate persons, as those that are already in a state of grace; yet they will find that there may be encouragement taken from thence, though not so directly in order to the bringing of them into it; and so none should think that what is said doth no way 267concern them, because they are not yet certain that they are regenerate.
Whatsoever is received, is received according to the disposition of the recipient. If there be a regenerate
principle, that will so much the more readily entertain and close
with what is spoken for its own strengthening, and further
invigorating, and for its nutriment. But if there be not,
yet if there be a tendency that way, any seriousness of spirit about any such thing, and with reference thereunto, we
must know that it is a true maxim in spirituals, as well as in naturals,
Eisdem nutrimur exquibus constamur; we are nourished, and do consist of the same thing, the very same
thing;. And that which is suitable to the maintaining, enlivening, improving, and growth of a principle of divine
life in the soul, is suitable, in some measure, to the beget
ting of it too. Even the same word, in the sum and substance of it, by which we are to grow, and which we are to
receive as “sincere milk,” for that design, that we may
grow, and may be strengthened by it; by the same word,
also, are we “begotten again by the word of truth.”
James, i. 17. And by the “incorruptible seed,” the “word
of God.”
Now these things being thus forelaid, all that I shall say for the encouragement of such an hope as I am now speaking of, will be reduced, and is fitly enough reducible one way or other to this one ground, the gospel of the covenant of God in Christ. That lays before you the firm and sure foundation of such an hope; and it will indeed somewhat diversely give encouragement according to the different states of men, (though principally I intend now the regenerate state,) if you do but accordingly consider the different notions under which we may look upon this covenant; in short, we may look upon it either as proposed, or as actually entered. As proposed, so it gives a ground of hope to enter it; and thereupon gives a ground for all the consequent hope whereof I am speaking.
But if it be actually entered, and that can be distinctly, and with clearness reflected upon, then you have the nearer, the more immediate, the firmer, and surer ground, for such an hope, as I am now to speak of. And your hope ought to arise to proportionable degrees of life, strength, and vigour in you. But the great foundation of this hope lies here in the gospel covenant, whoever of you have any concern for your souls; whoever of you are bethinking 268yourselves how not to perish, how at length to be saved; lo, here you lay your hope upon the gospel covenant, the covenant of God m Christ.
For do hut consider, that the apostle, speaking of the
case of the infidel Pagan world, and of the case of the
Ephesians, when they were such, he saith, “Ye were aliens
from the commonwealth of Israel, and strangers to the
covenant of promise; and without Christ, and without hope,
and without God in the world.”
The ground of the Christian’s hope, as to perseverance, is the gospel covenant, Christ being the great agent that was to bring about a relation; and in order thereunto to bring you into covenant with God through himself. If you know nothing of the covenant of promise, you are without hope. This is the sum of all; here must your hope be laid upon this great foundation.
And this is not a new thing, but as old as faith hath been
in the world, and as holiness hath been, or any thing hath
been of the divine life. This covenant of God in Christ,
it is said even to be but confirmed when the law was given
by Moses on Mount Sinai; the covenant that was confirmed of God in Christ to Abraham. It was even
confirmed before to Abraham; it received a new confirmation
there; it was not made with Abraham then.
And, concerning David’s understanding and knowledge
in the mystery of Christ, (as I may use those words well
enough in reference to him,) when we hear him speak so
often of his hoping in the word of God, this must be the
word which he is to be understood principally to mean, the
word of this everlasting covenant; “I had fainted for thy
salvation, but I hoped in thy word.”
But to speak more particularly and distinctly to it, you will have several grounds of hope some way or other reducible hither, if you will but consider sundry things that we have to reflect upon relating and belonging to this covenant. As,
1. The Author of this covenant is to be considered. It is God’s own covenant; he is not only a covenanting party, but he hath formed the covenant, and is the first in the covenant. It is he that hath ordained and contrived the model of it; and doth propose it to us, and enjoin it upon us, as to what is our part in this covenant of God in Christ. And concerning him, though I might insist upon many things, I shall only mention these two, to shew how firm a ground of hope you have from the Author of this covenant, to wit, his all-sufficiency, and his faithfulness.
(1.) His all-sufficiency. When he was drawing Abraham
into the covenant, or designing to confirm him in a covenant state, so he mentions himself, I am God all-sufficient;
that was enough for his part. “Walk before me, and be
thou perfect,”
(2.) His faithfulness is a most firm foundation of hope:
such faithfulness as wherewith consists, no possibility of
being false; “In hope of eternal life, which God that cannot lie hath promised,”
And consider these things in reference to one another, his faithfulness to his all-sufficiency: he is therefore faithful because it is all-sufficient. It is a great matter, rightly to understand this. It is impossible to the perfection of the Divine Nature to lie, because he is God all-sufficient. Honesty, veracity, and truth, are not things of so ill repute among men, but that men would preserve their credit in the world, if they were not put to shifts, if they were not reduced to straits. They are commonly false, because they know not how to compass their ends; either they have not wisdom enough, or they have not power enough; but he that is all-sufficient, hath nothing to tempt him to falsehood. His perfect nature abhors it;—his all-sufficiency speaks his universal perfection, as you have formerly, at another season, been told. The matter is obvious, if we do but allow ourselves to argue upon it, (though indeed the thing little needs it,) even upon grounds that will be clear to every body.
There is no intelligent agent that doth any thing without design. As an intelligent agent, every human action is done for an end, for a proposed end. He that is the most perfectly intelligent Being, can do nothing but for some end. Now what end can he propose to himself to deceive a creature that he made out of nothing, but the other day, 271and can throw into nothing, the next moment if he pleaseth? What end can he propose to himself, in deceiving a creature that he hath absolutely in his own power? Those words of our Saviour, how much of spirit and life do they carry in them? “Let not your hearts be troubled; ye believe in God, believe also in me. In my Father’s house are many mansions, if it were not so, I would have told you.” You may trust me; do you think I intended to make fools of you, when I persuaded you to be Christians? Have I made you leave all this world, and made you give up yourselves to me, and put yourselves under my conduct, in expectation of great and glorious things hereafter, in an other state? I tell you it is as I have said, “In my Father’s house there are many mansions, and if it were not so, do you think I would not have told you?” would not I have been honest to you? would I have cheated you into a vain and false hope? so much reason you have to believe me from my word, that you may even believe from my silence; “If it had not been so, I would have told you;” I never yet said to you, shift for yourselves, I have never an heaven for you, I have never a ground of eternal hope for you; all that is vanished and gone. No, “if it were not so,” as I say, “I would have told you.” The divine all-sufficiency, and his fidelity, taken together in the consideration we have of him, as the great Author of his covenant, upon which you must depend for eternity, how firm a foundation of hope is this? and whatever of encouragement it gives to them who have entered this covenant, and can say, this God is now in covenant with me, and I in covenant with him. They have proportionable encouragement who are invited to enter it, for if I close with this offer, this is my case presently, and I have the same interest that any other hath had before me, who hath entered into it before. But again,
2. Consider the Mediator of this covenant. It is a covenant established in the hands of a Mediator, contracted by a Mediator, on purpose that it might be sure and firm; that it might have more stability, and might better hold than that covenant made with God immediately, or without a Mediator coming between God and man. And we are to consider Christ the Mediator of this covenant, as giving stability to it, and giving us ground of firm hope from it, under a three-fold notion, to wit, As dying for us; As living in us; And as gone into heaven before us.
1. Consider him as dying for us. And if his death be 272considered in respect to this covenant, so it may be looked upon two ways, as principium essendi, and as principium conoscendi, it may be looked upon as a ground of the being of this covenant; and it may be looked upon as a ground of the knowledge of it, that knowledge which we may have concerning it, both which are necessary to be the foundation of our hope.
(1.) As a ground of the being of this covenant. If it had
not been for the death and sacrifice of the Son of God, there
could not have been such a covenant.
2. The death of Christ is not only a principle, or ground
of the being of this covenant, but of our knowledge of it
too; upon which also depends our hope therein, that is, we
know, being informed concerning the death of Christ, how
it comes to pass that there can be such a contract and
agreement between an offended God, and offending creatures, how comes it to pass? how was it brought about?
Why, God hath set him forth “to be a propitiation,
through faith in his blood, to declare his righteousness; (to
testify to all the world his righteousness;) that he may be
just, and the justifier of them that believe in Jesus.”
2. Consider Christ the Mediator of this covenant, as
living in us, as well as dying for us. He gives stability to
this covenant, and so is the ground-work of our hope, as he
hath been pleased to unite himself with our souls, and take
up an indwelling and abode there. “That Christ may
dwell in your hearts by faith, that you, being rooted, and
grounded in love, may comprehend with all saints the height, and breadth, and depth, and length; and may know
the love of Christ, that passeth knowledge.”
3. As ascended, and having entered the heavens on our
behalf, upon our account, together with all that is connected
therewith, and consequent thereupon. “Who shall lay
any thing to the charge of God’s elect? It is God that justifies. Who is he that condemneth? It is Christ that died;
yea, rather, that is risen again, and is at the right hand of
God; who also maketh intercession for us.”
4. The immediate Agent for bringing of souls into this covenant state, and continuing them there. And how great a ground have you of hope from thence; that is, that the Holy Spirit is appointed purposely by office, to transact this affair with souls; at first to bring them into covenant with God in Christ, and then, from time to time, to confirm their standing, and preserve them in the covenant state. This is that to which he is appointed, to which his very office leads to; that which we find him concerned to do, not occasionally, not on the by, but ex officio. A greater ground of hope cannot be conceived than this. How intent is God upon it, that his covenant with souls shall be a firm, stable, continual thing!
275Sermon XX. Preached, July 12, 1691.
We are saved by Hope.
IT remains now to shew you, that the influence which hope hath to this purpose, it is not merely necessary to a Christian’s better progress in his way and course, but to his progress at all, to any progress which he could make in such a course; to wit, it is not only requisite to the better being, but to the being itself of continued Christianity, so that without hope, there would certainly be a failure; and God; who hath absolutely determined this end, (that his elect shall hold out through the whole of their course,) hath also determined this means, viz. that he will preserve and maintain that hope in them throughout, by which they shall be enabled to hold out to the end: and therefore the certainty of the necessity of the influence of hope to that purpose, is what we have now to make to you. And in order thereunto, we need but to consider in general, 1st. The course of our own operations, such as are internal, and wherein our spirits within us do exert their power and vigour day by day. And then, 2ndly. To consider the special and most natural and proper work of hope. If we do but consider our own nature, and most con-natural operations; and if we do but consider the nature of hope, and what its special and con-natural work is, it will he plain, that such a continued course could not be held, but by the influence of hope.
1. Let us reflect upon the proper con-natural operations of our own spirits. This will be of real use to us, not only as it serves the present purpose, but as it may give us a clearer and more distinct notion of ourselves, which we do need to have our minds furnished with. There are many that do use this body, (for a whole life time that they live in it,) and the several parts and members that belong to it, they do their proper offices with them day by day, and yet seldom, or ever, allow themselves to make a reflection, what a sort of creature is this body of mine? and how, and by 276what means do the several parts of it serve for those several purposes for which I use them daily? Among all those that do use the body, and the several organs and instruments of action that do belong to it, how seldom do the most that do so, ever take notice what a sort of structure this is, and how it comes to be framed for such uses as the several parts of it serve for! That argues a great deal of stupidity among us, that we should move our hands and feet, and eyes, as we do from day to day, and never consider with ourselves how these come to be moving things, or which way, or by what means they are moved; as to think of the many instruments of this body that serve the purposes of motion, with what curiosity all those muscles are contrived and framed, without which there could be no motion, and which if there were not such variety of them, there would not be that variety of motion that we find, so many several muscles, no less than six belonging to each eve, that it may be capable of moving this way, and that way, upward, downward, obliquely, and transversely. There could be no motion, if there were not such instruments lodged and placed on purpose to subserve this end.
And as little do the most consider the movements of their own spirits, of their inward man; what kind of inducements they are that the mind of man is carried by, this way and that; how it is enabled to form designs and to contrive methods for the accomplishment of them, and to take such and such courses to bring them about. We use these noble powers and faculties every day, which we never consider, never contemplate. If we did allow ourselves to reflect and look a little inward upon ourselves, especially upon the powers of our own minds and spirits, and consider how they come to be engaged in action, this way and that, it were impossible but that such contemplation as that would carry up our souls to adore their own Father, the Father of spirits, and the Father of lights: He that had the fashioning of the spirit of man within him, and who doth order the course and current of all its motions, together with the inducements by which it should be made capable of moving this way and that, with so singular and profound wisdom, as that, if we did but more in this respect consider ourselves, we could not but more admire him.
But this is plain and evident, that whether you look upon the spirit of man as rational, or as regenerate and holy, it cannot but move towards an end. There is nothing that a man doth as a man, no human action (as such) but is done 277for an end. And there is no end that any can propose to himself, but under the notion of attainable; and there is nothing that a man can design or project as attainable, but it must be also in as much as it is attainable and hopeful; hopeful, inasmuch as hope hath reference to that which is good, and that which is future; inasmuch as that which one proposeth to himself, under the notion of an end, must be a good. That which is apprehended as an evil, we avert, we shun, we fly from naturally, by the natural constitution of our own souls: and that which we apprehend as good, we pursue and press towards it. Hope having for its object only that which is good, and that which is future, a distant good that I am not possessed of yet. It is impossible I can propose any thing to myself as my end, but at the same time, when I make it my end, I make it the object of my hope; and while I am pursuing it, all the series and course of the actions which I do in the pursuit and prosecution of it, I do continually, as having my mind all along influenced and animated by the hope of attaining it; for if I did hot hope, I would give it over, never make one step more towards it. That whereof I simply despair, I must by the necessity that my own reason lays upon me, (as I am a reasonable creature,) give it over, and do no more towards it.
This is the state of things with man as he is a reasonable creature. Look upon his soul as it is rational; thus it is with him: and look upon it as regenerate and holy, that spoils nobody’s intellectuals. A man is not less rational for being regenerate, but the more; it mends his intellectuals. Them that were before foolish, and deceived, and disobedient, and serving divers lusts and pleasures, when by the washing of regeneration, and the renewing of the Holy Ghost, they are (as it were) new made; now they recover their understanding, and a rectitude of mind to that degree, that they now act more like men than ever they did before. And therefore, whether you look upon the soul of man as rational, or as regenerate, the influence of hope is of most absolute necessity to his pursuing any end or design whatsoever. But then,
2. If you do also consider the nature of hope, and its most proper and con-natural work, to wit, to bear up the soul in a continual conflict with the difficulties it meets with, or is liable to meet with, in the way to its end. Therefore (as I told you before) as the object of hope is somewhat good and future, so it is also attended with difficulty. 278So moralists usually give the notion of hope, and add that as the proper distinction of it from mere desire; for the object of desire is also somewhat good and future, appearing to be good and at a distance. If it were good, and not future, it would be the object of delight and joy; that is the exercise of the soul towards a present good, and wherewith it hath actual union already. But a distant good, both that which is apprehended to be in itself good and desirable, and good for me, and which is at a distance, the affection that the soul exerciseth towards it, is desire, unto which if you superadd that further character of the object, to wit, an arduousness and difficulty of attaining the thing I propose to myself, then it becomes the object of hope. It is the proper and con-natural work of hope to contend with difficulty in attaining, or in the way towards the attaining that good, which we propose to ourselves to enjoy.
Therefore now, this being the office and work of hope, its proper and specifying work, that by which it is distinguished from mere desire, to cope and contend with difficulties that lie in the way of attaining my end; the many difficulties that do fall into the course of a Christian, do give him that constant exercise through the whole of his course, that if there be not an hope maintained in him, proportionable to those difficulties, and that may enable him to keep on the conflict with them, the whole design of Christianity must needs be laid aside, and given up. It is not possible, that according to the constitution of the human nature, (and especially taking it in its regenerate state, which makes it so much the more reasonable and intelligent thing, than it was before,) I say, it is impossible it could hold on that course, were it not by the influence of this hope.
And that leads me to consider, particularly, the many difficulties that occur in the course of a Christian, which are only superable by that principle of divine hope which God hath planted in him for this very purpose, to keep him in that course which he himself hath prescribed to him, and which leads to that glorious, blessed end, his own salvation.
I shall but mention to you, to this purpose, some of the greater and more observable of those difficulties which a Christian’s hope is to contend with, and must conquer for him, that he may be finally saved. As,
Difficulty 1. The invisibility of those objects, about 279which he is to be principally exercised through the whole of his course. When this is the state of one’s case, that the objects wherewith we must have most of all to do; and wherein the sum of our felicity lies, and from whence all our present vigour and liveliness, and the continued strength of our souls for all the exercises of the Christian life is to be drawn forth; when they are all things that lie quite out of sight with us, what should a man do in this case if it were not for hope? That hope which has a preapprehension of such things, and makes a representation of them to me, though they are unseen things. Herein lies the peculiarity and glory of hope, that it can do so. With that sort of objects doth its chief business lie. As in the remaining part of this verse, “We are saved by hope; but hope that is seen is not hope; for what a man seeth, why doth he yet hope for?” If there were not such a principle and power in a Christian as hope, referring to things unseen, whereas all his support, and all his vigour, and the liveliness of his spirit, through the whole of his course, must be derived and drawn from such things, what would be come of him, if he had not that principle in him, by which he could converse with things that are out of sight?
You have been formerly told, that hope, in all its exercises with reference to the final felicity of a saint, it
grounds upon faith. I first believe the divine word, and
that word becomes to me a clear and vivid representation
of all things whereby the soul goes forth, in all the power of
hope, to contend forwards towards them. It reaches forth
to them by hope, when once it hath believed the reality
and truth of them by faith. And so you come to have
these two twisted together. Their object is the same, and
their exercises conjunct, though they are distinct. “Faith
is the substance (the hypostasis) of things hoped for, and
the evidence of things not seen.”
To tell a Christian that hath engaged in a new and distinct way from that which is held by the universality of men besides, “You are now launched out upon a peculiar bottom of your own, pray what are the things that you design to entertain yourself with from day to day through the whole of your course? Why, they are things (saith he) that lie quite above this sphere,—things quite out of sight to you, and things that are quite out of sight to myself, as to any such eye as is common to me and to you. But, then, how will you come at these things?—What commerce have you with them? Why, I have that hope within me, 280grounded upon a steadfast belief of the divine revelation of such things as I am sure cannot deceive me, by which my view of these is as clear as the things that are seen are clear to your view. And I should disdain to have my principal converse with them, or that they should be the chief object of the exercise of this soul of mine, now by divine grace renewed, filled with new light, and with new inclinations, if they were not things of that peculiar and distinct kind that they are of, that is, invisible. If they were things that could be seen; if they were things that lay obvious to the notice of so mean a principle as your sense is, they would be too base things for me, I could not tell how to warrant myself, to justify myself; I could not answer it to myself, much less to him that hath given me the new law that I am to be governed by, if I should longer confine myself to so mean things: but because they are things not to be seen, quite out of sight, therefore doth my soul choose that noble employment, to be taken up about these things peculiarly from day to day. If they were not so high as to be quite out of sight; they were too low, and too mean for me.” So saith the renewed soul.
But here is a difficulty not superable by any thing but a divine hope; that the best of the things which the soul is to be conversant about, and taken up with every day, lie quite out of sight; what could we do in such a case, if it were not for such an hope as can see, and discern, and anticipate, and give a preventive enjoyment of things that can not be seen? And,
Difficulty 2. The suitableness and gratefulness of things
of sense, of sensible things, is another great difficulty, that our hope is continually to conflict with, and to carry the
Christian over. Things that are more suitable to an animal life and the sensible nature; they are things that lie
under view continually; they are present and obvious;
they are pleasing and entertaining to the sensitive nature
that we carry about with us. And yet the soul must be
under continual restraint as to whatsoever complacential
relishes it can ever take in such things. Here lies the difficulty; here are things suitable and pleasing to sense, to
flesh, and blood; and in reference to these things the soul
can exert no desire, no delight; can take no grateful complacency in them, but is under continual restraint. The
regenerate soul cannot wallow in sensual pleasures; it
may not do so; it hath a law laid upon it, and a law put
into it, by which it finds itself to be under a prohibition. 281And therefore is this sort of men a wonder to the rest of
the world; they think it strange they do not run with them “into the same excess of riot.”
It must be considered, that regeneration and the participation of the new nature (as I have told you before) did not spoil any man’s reason, nor his intellectuals; so, nor doth it spoil his sensitive faculties neither. Such an one you must understand still to have as good senses as other men have, and senses as apt to entertain and please themselves, on proper suitable objects, as other men. Do you think they cannot taste the relishes of meats and drinks, as well as others can, or what else may be pleasing and grateful to the bodily sense? But they may not, they are under a restraint; they must converse shyly and cautiously, and with great circumspection, with all such kind of objects. And what doth enable them to do so? They are enabled to be sober, because they “hope continually,”—hope on to the end “for the grace that is to be brought unto them at the revelation of Jesus Christ;” and their ft looking for the blessed hope and glorious appearing of the great God, and our Saviour Jesus Christ.” And in the power of that hope they live, not only righteously and godly, but soberly, in this present world.
Though that is an argument, indeed, of the general languor of Christianity at this day, and particularly of Christian hope, that greater latitudes are commonly taken among those that profess religion, in these our days, than have been heretofore. And it is sad to think it should be 282so as to meats and drinks, and apparel, and whatsoever borders upon luxury. Truly reformed Christendom is not itself; England is not itself; London is not itself; the families of persons professing godliness are not what they were in these respects. And certain it is, by how much, more sensual inclination doth prevail, Christian hope doth proportionably so much the more languish. And,
Difficulty 3. Another difficulty, that the hope of a Christian has to contend with, is, his foregoing all that he hath in this world for Christ’s sake, whensoever he is thereunto called, by the concurrence of Christian precepts with present providences. When those so state his case to him, as that it comes to this present posture; things stand thus with him, and towards him, as they lie under his present view in such a juncture. “I must now disobey Christ, or I must lose and forego what is most desirable and delectable to me in this world, it may be, this very life itself. So hath the divine rule, and the divine providence, taken together, stated my case, as to bring matters to this pinch, this necessity. I must forsake all, abandon whatsoever is most pleasing to me in all this world, even life itself, if that be required and called for upon the same terms.”
There is a mighty difficulty in this case upon persons
that dwell in human flesh, and that have faculties about
them which do contemper and suit them to this sensible
world in which they live. They have not only the difficulty upon them, that, while they enjoy such things they
must enjoy them under a restraint, (as you heard before,)
but whensoever they are called for; they must part with
them without regret; willingly part with, and forego all.
They cannot enjoy them, but under restraint; and they
must part with them, and that without regret, if they be
called for. As it is not more the commendation than it
was the duty of those of whom the apostle speaks: “They
took joyfully the spoiling of their goods.”
And this is the tenor of the Christian law that lies upon
them, as you have it from the mouth of our blessed Lord
himself: “If any man doth not forsake all that he hath,
he cannot be my disciple;”
Difficulty 4. There is this further difficulty in it, that he must, in some cases, not only lose all that he enjoys, but he must suffer all that it can be in the power of men to inflict, as to positive miseries and evils, that are of the greatest pungency unto the flesh and the sense that we carry about with us. All must be willingly undergone that is evil to our flesh, as all must be foregone that is good and grateful to it. And what shall enable any to do so, but the power of this hope?
How full is the scripture and history of these instances!
As full as it is of instances of the continual persecutions
of Christians and Christianity itself, from age to age, ever
since there came to be any such thing obtaining in the
world. And it is proportionably full of instances of the
power of this hope, carrying them whose hearts it did animate, through whatsoever difficulties they had to
encounter in this case. That “cloud of witnesses,” (which the
apostle sets before our eyes in that
And therefore is it that we read of such joy, and triumph,
and exultation, in the midst of all these sufferings, which
it was possible for human wit to invent, and human power
to execute. It was not yet more than what they have been,
enabled to bear, and bear with a great deal of triumph
many times; so as that it appeared that they had all under
their feet; they could trample upon dangers and deaths,
and were superior to them; they could not fasten upon
them, they could take no hold of their spirits.. If one should
lead you through the sufferings of Christians in the ten
persecutions by Pagans; their sufferings afterward by the
Arians, who were not less bloody and cruel than the former;
their sufferings more lately by the Papists, which after
followed, from age to age, for twelve hundred years together; sufferings in this kind in this land, and sufferings in
several adjoining countries. How numerous instances have
we of the power of this hope in carrying the poor sufferers
through, so as that not only have they not been removed
from their Christian profession by all that they have suffered and endured; but not from their alacrity and cheer
fulness of spirit: yea, that hath not only continued, but in
creased, and grown higher, more and more vigorous and
glorious in them, by how much the more the approaches
of trouble and danger were nearer. The speeches that
have been uttered by many of them, even in the midst of
their sufferings, have shewn a triumphant glorying joy in
their hearts, which is the continual issue of this nope: “We rejoice in hope of the glory of God;” and thereupon
“we glory in tribulation.”
And therefore have they been enabled to brow-beat their 285enemies, their tormentors, the executioners of all those tragical things upon them which they suffered; as when one should be able to tell the tyrant, after he had received so many wounds in his body, I thank thee, (oh tyrant,) that thou hast made me so many mouths wherewith to preach Christ; for I take every wound thou hast given me to be a new mouth wherewith to utter the divine praises, and wherewith to preach and magnify my Redeemer. With multitudes of instances that one might give of the like kind; which shew that the hope that lived in their souls, whilst they were even dying, did not only keep them from denying Christ,—did not only maintain religion, and keep that alive in them; but made it triumph in an high degree of liveliness, vigour, and joy, that shewed itself more exalted amidst those exercises, than when there were no trials, no danger in view. And again,
Difficulty 5. The many temptations and buffetings in their spirits, which Christians do more ordinarily experience in their course through the world. Nothing could carry through the vexation of this, (which cometh nearer, a great deal nearer, than what men can do when they only torture the outward man,) but only this hope: “God shall bruise Satan under your feet shortly.” Though we be vexed with his suggestions, and very vexatious ones some times they are, when blasphemous thoughts are injected and cast in; there is an endeavour to fence against them, but they cannot keep them off; the tempter indeed cannot make the soul close or comply with the design of his temptations, but he doth vex by tempting; and mat temptation cannot but be vexing, when the soul is solicited to think all the evil thoughts that the wicked one can be author or parent of to him, concerning God, and Christ, and religion, and many false ones concerning himself. All the continual vexing temptations that the soul is followed with from day to day, it is only the hope of final victory that carries it through. I hope it will not be so always; I hope God will give me a complete victory at last; he will bruise Satan under my feet ere long. And,
Difficulty 6. The complication of bodily and spiritual
distempers together, so incident even to the generality of
Christians; a great deal of lassitude, and dullness upon the
outward man; the prevalence of melancholy fumes and
vapours, which fall in with a dark mind and dead heart;
and for those continual outcries, “Oh, wretched man, that
I am, who shall deliver me from the body of this death!” 286
Difficulty 7. Divine desertions: when all these happen
to meet together upon a poor creature, and God is with
drawn over and besides,—what a difficulty is here? The
withdrawing of such a presence as even that wicked Saul
was capable of, how distressing was it to him when he was
sensible of it! There was a presence of God, whereof he
had experience; but far beneath the excellency and delectableness of that gracious divine presence that he affords
to his own, those that are peculiar to him: yet when Saul
had lost that more exterior divine presence, saith he to
Samuel, (when he had procured him to be raised from the
dead, as that text doth please to express,) “I am greatly
distressed; the Philistines make war upon me, and God is
departed from me.”
And it is so with a poor Christian; many times men are let
loose upon him; the devil is let loose upon him; there is a
great deal of distemperature and deadness within; and at the
same time God is gone and withdrawn from him; in his
sense and apprehension gone; to appearance gone. And
in that case, as to actual comfort, idemest esse et apparere;
idem non esse, et non apparere; to seem and to be, as to
comfort in such a case. Here is nothing to bear up now
but hope. I hope all this darkness will be over; all these
clouds will vanish and flee away: “I will hope in God, that
I shall yet praise him; for he is the health of my countenance, and my God;—why art thou cast down, O my
soul? Trust in God, for I shall yet praise him.”
Difficulty 8. The wearisomeness of duty and exercises of religion, in the midst of all this, is yet a further difficulty to a poor awakened soul. That is, he finds this to be the state of his case, that, in all the mentioned respects, let it be as ill with him as it can be supposed, yet he must not turn aside from following the Lord. I am in the way wherein I must persist; I must pray still, and hear still, and approach his table still. To go on in such a course of duty as this, when the mind is dark, and the heart is dead, and 287there is a great weight and pressure lying upon the soul, and God is withdrawn, and I come to one duty after another, and one ordinance after another, and get nothing; this is hard and heavy work; still to be (as the case is represented with the disciples) fishing all the night, and nothing taken. Now it is nothing but hope that can support and bear up in this case; this is the way of the Lord in which I am, and this way, I hope will have a good end. Though I walk heavily, and the chariot wheels seem to be taken off; though my soul is not the chariot of a willing people, as sometimes it hath been; yet I must hold on my course; I must persist in it. There is that in him all this while, that will not let him desist, will not let him give over; no, by no means; he hath that sense of duty, that conscience towards God, that light concerning the equity and reasonableness of the thing that keeps him to it. God must have his homage, however it is with me, whether it be better or worse; I must not defraud God; I must do such and such acts, as acts of duty and obedience to the Lord of my life and being, whatever becomes of me. He hath a secret hope, that all will issue well; and therefore holds on in his course. Fear will not let him go back; and hope draws him forward; for we are not to suppose that the asserting the necessity of the one of these is a diminution of, or detraction from, the necessary influence of the other. We need all God’s means and methods to help and urge us on in our way and course. And I might add to all this,
Difficulty 9. The continual view of prevailing wickedness; a most afflicting and discouraging thing! When a Christian’s way towards the end God hath set in view before him lies in a world over-run with wickedness, and wherein they that curse God are secure; he can turn his eye no way but he sees a world full of atheism, full of infidelity, full of contempt of God, and full of rebellion against him. I hope (saith he) truth, and righteousness, and religion, and the love and fear of God, will triumph over all this at last. And because he so hopes, he persists and goes on in his well-chosen way. And in the last place, which I will close with,
Difficulty 10. The slow progress of the Christian interest, and the diffusion of the knowledge of Christ in the world; a most afflictive discouraging thing to all that are lovers of “our Lord Jesus Christ in sincerity.” Indeed, it is that which would have a more particular aspect upon the condition 288of the faithful ministers of the gospel to see that the most part of their labours is labour in vain.
And you know how far the temptation as to this hath
prevailed: I said, I will speak no more in his name, (saith
the prophet,) “but thy word was as fire in my bones;”
These things we represent and lay before men in the name of
the Lord, and they say it is all true. And yet they are the same men,
Non persuadebis etiamsi persuaseris;
though we have convinced men, we have not conquered
them; we have persuaded, and all signifies nothing; and
it is because they have no hope. It is an observable expression, that, in the 18th of Jeremiah, (I have formerly
told you of another like it,
Truly then, this is the sense and posture of them that we have to deal with in the name of the Lord; they will not turn, because there is no hope; the case would be the same with us now, who so deal with men; that is, we should give over treating with them if we had no hope; we would speak to them no more in that name, nor open a Bible in our solemn assemblies, if we had no hope; but, because we have this hope, we use great freedom of speech, we hope we shall prevail at length; and we hope, however, that, our blessed Lord Jesus shall have a glorious body out of this world before he hath done; a glorious community, that shall be associated to “the general assembly and church of the first-born, written in heaven; the innumerable company of angels, and the spirits of just men made perfect;” whether men we speak to now in his name do hear or for bear, he shall have a glorious assembly above. “He will be glorified in all them that believe,” because the gospel testimony was received. That will be a triumphant day; and our hope of bearing a share and part in the triumphs of that day carries us through; and we go on, notwithstanding this great difficulty; a principal difficulty it is to us. But it is a common difficulty to “all that love our Lord Jesus Christ in sincerity;” according as it is the common desire to have the Christian religion, in the power, life, and vigour of it, spread; and that more souls may be proselyted and brought in: all that love Christ, and ail that love the souls of men, cannot but have this desire; and accordingly the difficulty and trouble is great that they have continually to conflict with, that so little is done in this case, and that they see so little done in their day. But the hope of a glorious issue must carry you through all these difficulties. This will have a glorious end at last.
290Sermon XXI. Preached July 19, 1691.
We are saved by hope.
WE have insisted largely in opening to you the great important truth contained in these words; and now, our yet remaining business is to make some use of it, which will be,
Use 1. In divers instructive inferences that this truth will afford us. As,
Inference 1. If we are saved by hope, then we are lost by despair; no inference can be more plain.
If the souls of men are to be saved by hope, they are liable to be lost by despair. And it hath been my great design, from this and some other texts, to do what in me should lie to keep you from that horrid gulph. But I must in faithfulness tell you, that there is, as to this, most danger where there is least apprehension or suspicion of it. There is a raging despair, and there is a silent dead despair. This latter is the fullest of danger, according as it is less obvious unto observation, and lies as a mortal disease in wrapping the hearts of them who suspect nothing less than that they should be despairing creatures. But when we are told that we are saved by hope, it cannot be understood by any hope whatsoever; for there is an hope that will undo, that will destroy; and so you may, ere long, have opportunity to know too, that there is a despair which is as necessary, as there is a hope that is mortal and destructive; but there is with all a deadly despair, that kills and destroys when it is never felt.
When we say we are saved by hope, it must be meant
by the truly Christian hope; that hope that is vital, lively;
the terminus productus in regeneration: “Blessed be the
God and Father of our Lord Jesus Christ, which, according
to his abundant mercy, hath begotten us again unto a
lively hope by the resurrection of Jesus Christ from the
dead.”
I pray, let none so deceive themselves as to think that there is no such thing as despair when they feel not the flames of hell in their souls; for, sure a lethargy may be as mortal as a burning fever; when there is such a stupidity upon the soul, such a mindlessness of God, that there is in reference to him neither fear nor hope. And as our present state is, even in reference to the business of salvation, there cannot be hope but there must be fear too; there is no such hope as to exclude fear in the present state, nor such fear as to exclude hope. But here is the dismal state of the ease, as to the moat, that they have neither hope nor fear 292in reference to the affairs of their souls, and their everlasting concerns; wherever they are, they have no thoughts of such matters; there is neither hope nor fear. And where, then, is that which should save you? If we are indeed to be saved by hope, we are lost by the vacancy of it, and when there is no such thing as fear also. But doth such a supine neglectfulness and ossitancy, with reference to the concerns of our souls and our everlasting state, agree with the common notion of us all; that this present state is but a state of probation and preparation, in reference to a final and eternal state? Is it so indeed? And have we, in reference to that final state, neither hope nor fear? What is like to be the issue of this? But,
Inference 2. We again infer, that the happiness of a
Christian is future; for it is the object of hope,—that hope
which is to have a continual influence upon his salvation,
now the object of hope is somewhat future and unseen;
somewhat that lies out of sight as yet. “We are saved by
hope; but hope that is seen is not hope; for what a man
seeth, why doth he yet hope for it? But if we hope for that
which we see not, then do we with patience wait for it;”
as the following words of the text shew us. Understand
and consider aright then, the state of one that is a Christian indeed. He is one that hath his best and supreme
good lying in futurity, and out of sight. He lives by that
faith “which is the substance of things hoped for, and the
evidence of things not seen.”
Then, if you are to make an estimate or judgment of the
condition of a Christian, a saint, a child of God, do not
judge of it by present appearances, and the external state
of his present case, while he is here in this world; so it may
be an appearance, not only mean, but frightful;—you may behold him not only a
despised one, but an hated one, persecuted, trodden under foot by an injurious, angry world;
angry for this, that he seems not to have his satisfaction
in the same things that they have, but to be aiming at 293somewhat else above and beyond them. This is displeasing;
this is ungrateful. The world doth not understand such a
sort of men: “Behold, what manner of love the Father
hath bestowed upon us, that we should be called the sons
of God!—therefore the world knoweth us not, (
Therefore their condition is not to be judged of by such measures as these; do not judge of the bonum, the optabile, what is good, and what is desirable in the state of a sincere living Christian, by these present appearances, that lie under common view, as now he is a mean, despised, hated thing; but consider him in that state which his hopes do aim at and tend to, and then you will behold him arrayed with the garments of salvation; for it is the hope of salvation that aids him, animates him, and carries him through his course, and which finally will actually save him. Be hold him as he is crowned with a diadem of glory, and associated with that blessed community of saved ones, as one that comes to bear his part in adorning the triumphs of his great and glorious Lord and Redeemer, in that day when he shall appear to be “admired in his saints, and to be glorified in all them that believe;” because the gospel testimony was received among them in the proper day and season thereof. And judge now what it is to be a Christian; take your measures of the state of a Christian by 294what he hopes for; not by what he is, but what he reasonably and groundedly hopes to be. And again,
Inference 3. The futurities of a Christian are far more
considerable than all the present enjoyments of this world. “We are saved by hope;” and, for this world, it is well if
we can be saved from it; but we are never to expect being
saved by it; but by the hope of these great futurities we
are saved. Then, certainly, a Christian’s futurities are far
more considerable, and far more eligible, than all present
worldly enjoyments whatsoever. And you may judge so
by this, that such an one is inspired from heaven itself
with such an hope as this, that makes him neglect all this
earth, and breathe and tend continually upwards. That is a
true judgment which proceeds from the directions and
operations of the Divine Spirit. He that hath made them
hope hath made them thus judge; (for they do not hope
irrationally or brutishly,) that the enjoyments of this world
are not comparable to the expectations of believers in reference to the other world. You may trust to that judgment which is made in the virtue, and by the special direction of his Spirit, who is the God of hope:
“The God of
hope fill you with all joy and peace in believing,” as the
apostle’s expression is,
Therefore, if you would make a judgment in this case, which is the most desirable thing, a large, full, and opulent portion here in this world, or “an inheritance with the saints in light,” guide your judgment, (if you cannot judge by an immediate light of your own,) by theirs, who may best be presumed to have light in this matter; to wit, that have this divine principle put into them by God himself, which looks with neglect upon all present things, and waving and overlooking them, turns away from them, and tends its eye and course forwards towards an unseen glory and felicity elsewhere. We do commonly take that as likely to be true, which the wisest and most judicious commonly agree in. Now this is the agreed sense of all the children of God in all times and ages: and thereupon they are carried, according to judgment and choice, to wave a present portion and felicity in this world, and seek it elsewhere; we may certainly conclude, that the heavenly felicity, which is hoped for by this sort of men, is every way more considerable, eligible, and desirable, than the best worldly portion that can be had here on earth. But it is a great matter when we assent to this, (which we shall do notionally, as soon as we hear it notionally,) to have 295also the living sense thereof wrought into our souls, so as to be able to say, I not only know it to be so, but I feel it to be so. But again, further,
Inference 4. We may infer that hope is the life of all true and serious religion. If there be any such thing as living Christianity among us, hope is the life of it. You will easily apprehend, that religion is the way to felicity, the means to the blessed end. But what kind of religion must it be? Not dead religion, but living; and there can be no living religion but what is animated by hope, and by the hope of that very end, to which it is itself in a tendency. The religion of the present state is nothing else but inchoate felicity; it is heaven begun; it is a coming to God, and tending towards him. It is one and the same principle by which any thing doth move and rest. The same nature which is the principle of motion and of rest. If religion be a principle of motion to carry us unto God, it will be a principle of rest, to give us the actual repose and satisfaction and solace of soul, that being in him consists in. But this must be living religion, and not dead. And there can be no life in it but as it is continually inspired by hope.
Religion being an aiming at God, a tendency towards
God, to wit, the religion of the way; the religion of the
present state; it must continually be influenced by such an
apprehension as this, that he is willing to be a “rewarder
of them that diligently seek him.” “He that cometh to
God must believe that he is, and that he is the rewarder of
them that diligently seek him.”
And you ought to consider it so; that, accordingly, the
several parts of your religion may be animated and influenced by it. Those are dull duties, that are not considered
as your way to your end. Every such duty as we are now
engaged in at this time should be considered thus: this is 296part of my way to heaven, part of my way to a blessed
eternity; we are now met here with that expectation and
hope, that we shall, ere long, be taken up to the “general
assembly and church of the first-born; to an innumerable
company of angels, and the spirits of just men made perfect.
Inference 5. You may further learn that all serious religion doth involve and carry in it a design for salvation and eternal blessedness: for we are saved by the hope of this, and there can be no hope of it without the design of it; what we hope for we design for, otherwise our hope is altogether an useless, inactive thing in us. We are only saved by hope, as by hope we are prompted to design salvation, and are made lively and vigorous in the prosecution of that design; which way else should hope save us, but as it engageth to lay a design for salvation, and as it enables us with life and vigour to prosecute that design, as a compassable thing, as a thing that may be brought about, and, by God’s gracious vouchsafement, will and shall f
And it is therefore deeply to be considered, that our hope of being saved, and our design for salvation, must measure one another; he that drives no such design through the whole of his abode in this world, he must be looked upon as one of those (of whom I have told you before) that hath no hope in him; no living hope; was never begotten to a lively hope. If he have a living hope in him of a final felicity in God, that will continually prompt him to design, and to prosecute his design with strength and vigour, for a blessed and a glorious eternity. And I pray let us make our reflexion seriously upon this, as in the sight and presence of God. Do we carry it from day to day as those that are striving a design for salvation and eternal glory? 297As those that are going to heaven? As candidates of eternal heavenly felicity? Do we live like such? Then should we be every day on the wing, reaching forth (as it is the nature of hope to do) with fervent, raised, aspirings towards the heavenly state. We that have the first fruits of the Spirit, groan within ourselves, (as it is spoken in the immediate foregoing verse in this context,) waiting for the adoption, to wit, the redemption of our body; for we are saved by hope, so the words are connected. We are saved by the hope of that very state, wherein we are to be owned openly of God, as his children; which is here called the adoption.
There was among the Romans a double adoption; there was a private adoption; that is, the foundations were laid by some private act. But afterwards it came to be declared in foro, and to be enrolled, that such an one did adopt such an one, to be his son. And, it is in reference to this latter sort of adoption, or the complement and solemnization of it, that we are said to wait for the adoption; that is, the children of God, they that were adopted before; fundamentally they yet wait for the solemnization of that adoption, when the manifestation shall be of the sons of God, when it shall be declared before angels and men, as it will, in the judgment of the great day, These I take for my sons and adopted ones; and it is by the hope of this we are saved, for we are saved by hope, as immediately there followeth. And I say, that this hope can no otherwise save them, than as it doth continually influence a design of that salvation. But if our great business here in this world be from day to day nothing else but to feed upon the dust of the earth, and to please and indulge self, and the flesh; if this be the design we are daily striving, we have none of this hope that saves souls; where that hope is, a correspondent design cannot but be. The religion of such involves and carries in it a continual design for the blessedness of the heavenly state: therefore nothing can be more incongruous and absurd, than to keep up a shew and face of religion, while yet the hearts of men, if they will but reflect are conscious to themselves of no such design: they are not aiming at God, or at blessedness in God; the possessing of a future felicity, and glory in him, and with him. They cannot justly and truly pretend to such a thing. Then (I say) is a course of religion the greatest absurdity in the world; to do in a continued course those actions that have only reference unto such an end, and never to refer to that 298end. To be religious without design, to wit, the proper design of religion, (which is felicity,) nothing can be more absurd.
Objection. But it may be said, how is it possible that a man should be religious without design? A man doth not act in religion, but it must be done voluntary; and if it be done voluntary, it must be done for an end, so there can be no such thing (you will say) as keeping up a course of religion, without a design.
Answer. Very true, indeed, there could be no such thing as keeping up a course of religion, without a design; but that is not the matter I speak of, a design in general. A man cannot do a series of merely human actions without some design or other, or simply without any design; but when the actions that make up a course of religion are done, we cut this design for the proper end of religion: Here lies the absurdity and incongruity that I now stale, to tear a series and course of actions from their proper end, and not refer them to that end, this is most irrational trifling; As if, when all the other actions of a man’s life are done for a certain determinate end only in the great business of religion, he plays the fool, he doth the thing, but never minds the end; keeps such days as these; comes to church; attends upon the public solemnities of God’s worship; but never thinks of heaven, never minds eternal glory, as the thing in this way to be designed for. And so his religion, and the duties of it, bear no proportion to his end, to that end that they were made for. There is a two-fold design driven by religion, or by carrying on a course of religion by very different sorts of men. That is a design for this world, and a design for the world to come: some are religious only with a design for this world; to wit, that I may carry it fair with men in this world, or with that sort of men which I think fittest, and have some inducements which lead me to associate with, to apply myself to them, and to have their good opinion, and have a good reputation among them; I am willing, therefore, to be as they are, and to do as they do; here is a design for this world driven in religion, and the actions and duties of it; not (it may be) to gain; but there may be many worldly designs, besides that of gain; worldly repute and credit among those whose opinion I most esteem, and put a value upon, and to whom, therefore, in such a way, I think to approve and recommend myself.
But there is also a design driven in religion for the world 299to come. And this is the true and proper design of religion. And where the former only is designed, we can hardly ever comprehend in our thoughts a more horrid frightful case; when a man is doing the great sacred acts of religion, without a design for their proper end, and in mere subserviency to some mean and inferior design, by how much the less that is, or the lower the design is, or by how much the less is to be got by it, so much is religion the lower debased; being thereby put into a subserviency to that which, it may be, shall be worth nothing to men; that I shall never gain by one way or other: and yet, I choose to do acts of religion; or to do these, and not take other acts thereof; or, to do these I do in this or that form; and do all in accommodation to some secular purpose, and design: but the eternal purposes of religion are forgotten, neglected, and never thought of by me. This is to prostitute the most sacred, venerable thing imaginable, (religion,) to the meanest and most despicable end.
How is this to be answered for, or wherein can we possibly conceive a more horrid sort of sacrilege than this? The acts of religion have a sacredness in them; but I aliene them from their proper end. This I do not, in order to the serving of God; not in order to the saving of my soul; or not in reference to an eternal state; but I do it to please my own present humour, or my friend’s humour. Is this that indeed which we will resolve our religion into? Such trifling with religion is that, which will be dearly accounted for at the last day. To do that which we ought to do for pleasing and glorifying of God, and saving our souls in the day of the Lord Jesus, we cannot tell why, or for what reason, will come to a fearful reckoning at last. We ought to bethink ourselves at all such times, when we are thus assembled; What am I here to day for? Why did I come to this place this morning? Why did I take upon me to make one, and bear a part in a Christian religious assembly? Did I do it as one that hoped for salvation, and expected eternal life in this way? Was it that I might draw so much nearer to God, and be so much the more acquainted with him, and fitted for that state which I profess to hope for? But again,
Inference 6. We may further learn, that there is a very
great sagacity belonging to the new creature, and the regenerate state; we are saved by hope; this imports the
new creature, those that are born of God in order to eternal life, to be a very sagacious sort of creatures. The new 300creature is a very foreseeing creature; it is in this, eminently
distinguished from other creatures, even of the same rank and
order in God’s creation; to wit, merely human creatures:
whereas others look merely, or only, to the present, here is
a strange foresight in this sort of creature that is born of
God, by which it eyeth, and looketh towards salvation, and
eternal blessedness. As soon as it is born, “It is begot
ten again to a lively hope, by the resurrection of Jesus
Christ from the dead, unto an inheritance reserved in heaven for it.”
We ought to consider this, and a great judgment is to be made of our own state, by what we find instilled into ourselves of that spiritual sagacity and foresight. There are many that are apt to be foreseeing, (and value themselves greatly upon it) of temporary events, the probability of such and such events, and love to discourse and reason thereupon; as politicians, or as prophets, they can value themselves greatly upon such foresight; but here is the true foresight that sees into eternity.
That is the best, and clearest, and strongest sight that can see furthest; that overlooks (it may be) the concernments of to-morrow, of this year and the next, within the bounds and compass of time; yea, looks beyond all time, penetrates into eternity, beholds the judgment seat, the Judge sat, the books opened, the dead raised, and men disposed severally to their eternal states. The new creature, that divine birth, which fetcheth its original immediately from God, this is its sagacity; with such sagacity and foresight it is endowed. “We are saved by hope,” we have an hope by which we expect to be saved, which penetrates into the unseen futurities of an everlasting state. And,
Inference 7. We may hereupon conclude too, That there is a certain generosity, a nobleness, a greatness of mind that doth belong unto a regenerate person. The new creature, one that is born of God, by which he is borne up above all this world, tramples upon it, scorns its smiles, smiles at its frowns and scorns, despiseth its threats and terrors, looks still beyond it and above it. What is all this world to me? A shadow, a despicable vanity! My great concernments lie above in a superior world, in a remoter world. This is generous and great. Oh! saith one that is 301born of God, I cannot live at the common rate, I cannot live upon this country fare, I must fetch in all the provisions I live by, from day to day, from heaven; eat heavenly food, and drink heavenly drink, such meat and such drink as the world affords not; for such a prepossession, and such a pre-occupation, there is by hope or the felicity of heaven, and of the heavenly state. They do support this frail mortal life as others do; but they have another life that is to be supported in another way, and by other means; and in reference to which they find an unsuitableness in all things under the sun, as we should in gravel for our meat, and puddle for our drink; so that if you ask such an one, what he lives by, as to the maintenance of that nobler life that is in him, he will answer, by hope.
You may possibly (some of you) have heard and read of
a great Prince and General, who, upon a conquest, dispensing great largesses among his Soldiers, was asked, And
what, Sir, do you reserve for yourself? Why hope, saith
he. I, for my part, live upon hope. I give away all that I
have now got, and live upon the hope of more. This is
the generosity and nobleness of mind that is in-wrought
into a regenerate person, When he becomes so, he despiseth all things under the sun as a portion, as a final terminative good, and lives upon hope. And this we must
come to, if ever we come to know what it is to be Christians. It is too little understood (I am afraid to this day)
what it is to be a Christian, though we have long borne
that name. Are not we told, they are a sort of people
called out of the world? “They are not of this world,” (saith
our blessed Lord, in that concluding solemn prayer of his,
when he was going out of the world,) “even as I am not of
this world.”
There are sundry other inferences more that I intend 302now to go through, but there is one thing for the present, I would shut up with, though I do therein anticipate and prevent myself; that is, only to recommend this one thing to you, as a piece of solemn counsel and serious consideration, that you will labour to get your souls possessed of this principle, and direct it towards its final object; let it reach forth even unto the very last of the object that it is to be taken up about; for this we must know, that there are intermediate objects, and there is that at length which is most finally final. But hope hath its strongest and most powerful influences, as it doth reach furthest, reach into a most glorious eternity; and makes us say within ourselves, I hope to be there ere long. What a wonderful thing would it be, if we could always worship under such an hope! what mighty vigour would it infuse into our religion, to say to every one that meet together in such an assembly: We meet together in hope and expectation of having our eternal abode with that blessed society above, in the mansions of glory that are prepared already in our Father’s house! To have this hope live in us, what life would it not transfuse through all our duties, and through the whole course of our religion!
And what a pleasant relish would it give to all our present mercies, such as we have greater occasion, more solemnly to bless God for; when we have matter of praise laid before us, and offered to us, as we have at this clay! We have heard of the great success God hath blessed and crowned them with, who have been fighting his battles of late, especially in a neighbouring kingdom. It is a great thing to say, Blessed be God that hath done so much, and I hope will do more, and will enable them to carry on the work further; and i hope beyond all that, that I shall be one of the saved community at last. What spirit and life would that add to our prayer and praise!
And on the other side, what a damp and diminution would it be to all our matter of praise, and to the praisefulness of our spirits, to say, I have heard, indeed, that things have gone pretty well of late in Savoy, in Germany, and greatly well in Ireland; but all this while I have no hope of being saved; I have no hope of things going well with me hereafter: things may go well here, for aught I know, with them to whom I wish well; but I have no hope that things will go well with me for ever, or in an everlasting state. What a damp is this to the great praisefulness of a man’s spirit, and what a diminution to the present matter 302of his praise! It is an insignificant thing for me to put in my rejoicing with their joy, who are pleased with any such good successes at these; and in the mean time to be forced to say, Alas! there is a dreadful doom hanging over me, and over my soul; I have nothing in me that looks like a principle of the divine life; and yet I am sure that life must be now begun in me, that must be connected with eternal life. A present spiritual death hath no connection with eternal life, it must be a spiritual life, of which this hope (as you have heard) is so great a principle, that shall end in life eternal.
Sermon XXII. Preached September 13, 1691.
We are saved by hope.
I HAVE made some progress in the use, and some instructive inferences I have recommended to you; and more I did intend to add, but I shall now wave them, intending to make all the haste I can to go through what I most principally intended on this subject.
And, that which remains is to direct to the serious and most earnest (in that way which may be the most probable) endeavour of getting this noble principle implanted, cultivated, and improved, amongst us towards this its high and glorious end, our own salvation. And, because (as hath been largely shewn you,) this great principle (Hope) contributes thereunto, both by the influence that it hath in order to the conversion of the unconverted, and by the influence that it hath upon the perseverance of the converted; therefore, the tenour of my discourse herein must be suitable hereunto, and must respect both these sorts of persons; but so as that I do hope each may find their own concern in each part of the following discourse, while yet the several parts may more principally and directly respect the one sort or the other. And,
Direction 1. The direction I shall give you, (and which will certainly concern us all,) is, that we may all more seriously 304and earnestly mind the great business of our own salvation, and more deeply concern ourselves about it. I am sure such hope can never signify any thing with them, in order to salvation, who are not concerned about their salvation, that mind no such matter. I am very little willing to be much in repetition of any thing that hath been said to you formerly; but, if I would repeat any thing, I can do nothing that is more fit to be reconsidered, than what I told you upon the first inference: that, if hope have such a tendency to our salvation; despair must have a like tendency to our destruction. If souls are to be saved by hope, they are in greatest danger to be lost by despair. I say, what I told you upon that head, to wit, that there are two sorts of despair; a silent, calm, stupid despair, and a strong raging despair.
There are a great many that are in despair about their salvation, who never think they are; and in whom it makes no noise; to wit, that are without any real vivid hope concerning their salvation; and the vacancy of hope, right hope, in a subject to which it belongs is to be called by the name of its contrary, despair. According to the known, and most common agreed rules of reasoning, in such matters; those souls that are dead towards God, and their own eternal concernments, have no hope in God, and are really sunk in despair, and are likely to be lost and perish by it, if mercy do not seasonably mend their case.
And, in what I am now pressing you unto, hope, to get it implanted, and improved to its proper purpose; I would be loath to be mistaken, as if, in pressing to hope, I pressed to security. And indeed I would hardly think that any one that hath the understanding of a man, that will use thought, can be guilty of so gross a mistake; for sure there is the widest and broadest difference imaginable between security and hope. The hope of salvation, of eternal life, and eternal well-being! What? is there anything in this like security? Such an hope is a positive thing, a real, and great something; security is but a vacuity of fear and care about a man’s own concernments; and that is a mere nothing. What? I beseech you, is there no difference between something so great, a something and nothing? Such an hope is a most lively, powerful, active principle, wheresoever it is; and mightily stirs in the soul, and makes it mightily bestir itself, in the pursuit of its end: security, as it is nothing, so it doth nothing; it puts the soul upon doing nothing, lets it still be dead, and unconverted: care 305for being saved who will for them, for their parts they do not. There is no likeness between these two things, security, and such an hope.
But now if I do not prevail with you, as to this first direction, the throwing off security, and minding more seriously, and in good earnest, the concerns of your souls; my labour is lost, and your souls are lost; and if I gain not this first point among you, all that is said and designed is to no purpose. But can any, upon sober consideration, think that it is a likely matter that salvation is so common as the neglect of it is? Or, are men in a likely way to be saved, that so generally disregard any such thing, think of no such matter from day to day, and from year to year? Is that imagination agreeable to scripture calls and warnings? Strive to enter in at the strait gate, that leads to life. Work our your own salvation with fear and trembling. What? Are all such words from the mouth of God, and by his inspired servants, only sown to the wind, thrown among men into empty air?
If we would consider things reasonably, and with sober understandings, nothing would be more obvious to us than to bethink ourselves, that contraries have all their place in the same subject, not in divers: and thus in this case so it must be, so it ought to be; this being a matter of moral consideration, that wherever there ought to be hope, there ought to be fear too; the exigency of the case requiring it. And while matters do yet hang dubiously, (as they will do more or less, with all of us in this region of mortality,) we shall never be past all danger, nor all appearances of it; there will be no more perfection of assurance, than perfection of holiness. Doth the scripture say in vain to us, that we are to be saved by hope? And doth the same scripture, the same word of God, say to us, Work out your own salvation with fear and trembling? Sure there is no repugnancy between these things, but a necessary agreement, a most necessary agreement.
And, as contraries do always exist only in the same subject, so in lower degrees they do always co-exist in it, exist in it together: and therefore, where there is hope, there ought to be fear, in reference and respect to the concernments of our salvation; for we are not to think, that the one of these scriptures doth exantlate the other, and make it lose its force and signify nothing; this being a word given to men in mortal flesh, this divine word that we have in this book, we must know that it concerns men, and is to be 306applied to them in accommodation to the state in which they are; and in reference whereunto it is written. And, therefore, the state of none is so desperate as theirs, who, in reference to the affairs of their salvation, have neither hope nor fear; as they that mind it not, have neither the one, nor the other.
And, because of the weight and mighty importance of this thing, I shall insist upon it; and press this a little, before I go further, by some considerations. As,
1. That to be unconcerned about the affairs of our salvation, is continually to stifle a most natural principle; we have no principle, no notion, that is more natural to us, than that we have something about us that cannot die, that is made for eternity, and for another state after this. I cannot now stand to prove to you the mortality of the soul; my subject doth not lead me to it: but it is that we all profess to believe, and which we pretend to believe of ourselves, unless we could disprove it and plainly evince the contrary; and, I would fain know how any man would go about to disprove that he is a creature made for another state after this. How will he prove himself to be nothing but a mortal creature? How will he prove, that let him be never so like a beast, he shall die like a beast too? How will he prove that? And that the ultimate end, which man was made for, is attainable in this earthly state? How will any man go about to prove this? If he would prove himself a beast, the evidence of things will repugn, and fly in his face. It is only not thinking that makes men adventurous in a matter of this import. Oh! how dismal a thing is it, when, instead of the hope of salvation, all that a man hath to relieve himself is, the hope of annihilation, a hope of his running into nothing; that instead of blessedness, ne hath no other hope, but only of no being?
But consider (I say) that by this, here is a continual stifling of a most deeply natural principle; for there is no man mat would fain abolish the thoughts of that immortal nature he hath about him; but still they will recoil upon him. This spirit that God put into man by his own inspiration, carries with it a secret consciousness of its own immortality; and there can be no disbelief hereof, or opinion of the contrary, that is not conjoined with a great formido opposite, a certain misgiving and fear that it will at last prove otherwise; but, in the meantime to own such a principle as that, (as among us it is generally owned,) and yet to have the habitual temper of a man’s soul be directly opposite 307thereunto; to wit, in an unconcernment what shall, and may become of him, in an everlasting state; this is the most intolerable thing that we can suppose the human nature liable to. A most unsufferable absurdity, that I should have such a fixed apprehension and sentiment about me that I know not how to get rid of, and yet the habitual frame of my mind, and the whole course of my practice, run directly contrary to it. And then,
2. As unconcernedness about our salvation doth oppose this principle in the very nature of man, (than which none is more deeply fundamental;) so it doth reproach the dignity of the human nature, as well as oppose the light of it. It reproacheth the dignity and honour of the human nature. They are continually throwing contempt upon their own nature, that live unconcernedly about their future state and eternal salvation. If we would but consider this matter seriously, who is there that would not be ashamed to have this written in his forehead, I do not care what becomes of my soul to all eternity? Who would not be ashamed to carry that character visible to every man? To proclaim himself one that thinks he is of no greater or nobler allay in the creation of God, than a brute creature? Whence is there a regret to avow and own such a principle, but only that we think it to be ignominious? If there be not these explicit thoughts, there is such a secret sense, that it would be an ignominious thing, a reproachful thing.
But how unaccountable is this, that a man should not be ashamed of the thing, and yet he is ashamed of the profession of it? Men are not ashamed of the thing; to wit, to be careless of, and unconcerned about, their own souls, and their eternal salvation; they go from day to day without any suitable regret within themselves for their own carelessness and negligence, and yet they would be ashamed to avow an unconcernedness to all the world. There is no rational account to be given, why men should be ashamed of the profession of such a thing, and yet not be ashamed of the thing itself. To go every day from morning to night, without any care, thought, or concern, what shall become of my soul, as to eternal salvation here after; never to have the soul smite them about this thing, from day to day, and from week to week; and be ashamed, to feel a loathness in their own minds, to avow infidelity, and profess mere brutality, that I am nothing but a mere brute animal; how unaccountable is this?
Indeed, the great iniquity in this matter is this: that 308men do not more allow themselves to study and contemplate themselves; that they do not labour to have more reverential thoughts even of the very nature of man; I mean the primitive nature of man. There is nothing indeed more-despicable and hateful than corrupt and vicious nature. That precept of that noted heathen, that we reverence ourselves and our own nature, it needs inculcation. And, as to this very particular thing of hope towards God, (with which unconcernedness about our salvation and future felicity it is plain cannot consist,) there have been higher and more raised thoughts about it, and about the nature of man, in reference hereunto, with some from whom, one would little expect it, than is usual among Christians themselves. I cannot but reflect again and again upon that of Philo the Jew, who tells us, that hope towards God is that which doth most properly belong to the nature of man: so, that (as he speaks,) (the euelpist,) he that hath this hope easiest and most familiar to him, is only to be counted a man; but the (dyselpist,) he that finds an aversion in him to such actings of hope towards God, is scarcely to be counted a man; hardly to be looked upon as one that is partaker of a rational nature; so high was the notion of human nature laid with some such in those days. But now, where there is nothing else but a daily stupid unconcernedness in men about the affairs of their souls, and their everlasting state, there is even among such (though they bear the name of Christians) such a contempt of themselves and such an in dignity done to the nature of man, as many that have not been Christians would have been ashamed of. And,
3. Such an unconcernedness about our salvation, it is a
continual disobedience to a most natural divine law. We
ought to account, that where no other law than that of our
own natures is, that yet such do live properly under the obligation of a law; for I beseech you consider, do you think
that God is not governor of the rest of the world, as well
as he is of Christendom? And how doth he govern reasonable creatures without a law?
“They that have not a
written law, are a law to themselves,”
4. That God cannot but be highly provoked, when the authority of this law, of which he hath impressed on the very soul of man and wrought into his nature, is continually violated. Consider it, for he cannot but be highly provoked with it; “The wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;” where the apostle’s discourse is about natural truth, about those dictates of truth that lie naturally and universally in the minds of men; as the notions concerning God do, that he instanceth in, in what immediately followeth; and concerning right and wrong, even unto men; with which is contempered the obligations that lie upon every man in reference to himself; because the duty we owe to other men is measured by that which we owe to ourselves, the whole law being comprehended in love. And that comprehensive principle being thus given by our Lord himself, to wit, “We are to love the Lord our God, with all our hearts, souls, minds, and might; and to love our neighbours as ourselves:” which therefore involves, firstly, and in the highest place, this care for ourselves. And since in the common acknowledgment of all, our souls are our most principal and chief selves, a love to our souls, and care for them, must needs be one of the great principles of natural truth; for the violation whereof the wrath of God is revealed; to wit, against the ungodliness and unrighteousness of men, who hold this truth in unrighteousness. To have such truths as these, always lying in my mind and soul, and continually to run counter to them, how provoking is it?
When I consider the law of nature as God’s law, and that by which he governs that part of the world which hath no other law, and that the obligation thereof is perpetual and eternal, and can cease no where; to be guilty of continual violations of this, is to tear the foundations of the divine government. And therefore it is not strange that wrath should be revealed from heaven against men, upon such an account; that they hold such truths in unrighteousness, and stifle and counteract it, through the whole of their course, from day to day. And to bring this down to our 310own particular cases and concernments: to wit, if a man arise in the morning, and all his care for the following day is, what shall I eat, and what shall I drink, and what snail I put on, and how shall I make a gainful bargain for this world, to advance my estate, and the like f and no proportionable care or concernment is taken for his soul, or its salvation, all the day. This (I say) is to live in a continual violation of one of the most deeply fundamental laws of his own nature, for which the wrath of God is provoked and revealed against men, for such ungodliness. There doth not need a gospel to bring such men under a doom, but it doth bring them under a heavier doom, being superadded. That gospel wherein life and immortality are brought to light, to wit, into a closer and brighter light; that is, whereas the light of the Pagan Gentile world is but a twilight, a dubious light, in comparison of that which we have in the gospel, concerning the future eternal states of men; therefore this superaddition must heightens men’s doom. And then again,
5. This is to be considered too, That in such an unconcernedness about our salvation, we do not only offend against the authority of the divine law; but against the goodness and kindness of it, which is an unspeakably higher and more aggravated offence. Oh! that this might but enter into our souls to consider how much there is of good will towards men in laying upon them the obligation of such a law, which as it was first written in our own nature, so it is over and over, and more expressly written again in his word! “Strive to enter in at the strait gate.” “Work out your own salvation with fear and trembling.” “Seek first the kingdom of God and his righteousness.” A law in various forms and expressions so often repeated. Oh! that it might be considered, how much there is of kindness and benignity in it towards them, whom it doth so much concern! How much there is of good will and favourable propensions expressed, when the primary design of the divine law is to bring us to be happy creatures; that we should have laws laid upon us to be happy. This is the purport of the whole, as if the merciful lawgiver should but speak this sense, (as indeed he hath spoken in his word; often and often, over and over, most fully,) Oh! be kind to yourselves! do not give up yourselves to perish. You have intelligent, immortal spirits about you, that are capable of the same felicity with angels, those glorious creatures above. Do not abandon these spirits of yours unto 311remediless ruin, in a total neglect and unconcernedness about the salvation of your souls! do not plunge and sink them into an endless, and incurable misery!
We are taught to account, that the very patience that
God doth exercise towards men hath this kind design with
it, that they might be saved. See his expostulations with
sinners about this: “Despiseth thou the riches of his goodness, and forbearance, and long suffering? not knowing
that the goodness of God leadeth thee to repentance: but,
after thy hardness and impenitent heart, treasurest up
to thyself wrath, against the day of wrath, and revelation
of the righteous judgment of God, who will render to every
man according to his works?”
6. You ought to consider, You are nor your own. And though every one is obliged to intend, with the greatest earnestness, the salvation of his own soul, yet he is not to do it principally and supremely as his own; for God’s interest is higher, and more principal in us, than ours can be in ourselves. And therefore, whereas we have a trust incumbent upon us from God, about ourselves, and the affairs of our own souls, he hath required us (though he be our supreme keeper) to keep ourselves, to keep our own hearts with all diligence. Though our Lord Jesus Christ be our supreme Saviour, our great Saviour by office, yet we are 312required to save ourselves. Though God in Christ is our supreme Ruler, yet we are told too, that “he that hath not rule over his own spirit, is as a city broken down, and without walls.” We have, by divine charge and command, a care incumbent upon us about our own selves, about our own souls; but he is our owner, we are not our own owners.
It is a most horrid thing, when men will not be brought
to know their owner. “The ox knoweth his owner.”
God was to have eternal honour from those souls of ours, by our eternal love and adoration and praises of him, and joining with the glorious assembly, the innumerable company of angels, and the spirits of just men made perfect in these exercises. And when the wretched creature comes to give an account to God, as he must do; “Why hast thou robbed me of the eternal honour, glory, and praise that is due to me from this creature of mine? Why, instead of taking that way, by which it might be associated with the glorious inhabitants in heaven, hast thou taken that 313way by which it must come to herd itself with devils, and go to be employed an eternity, in cursing and blaspheming its Maker? Why hast thou thus used a soul which I gave thee, who am the Father of spirits f Was that soul of thine, while it dwelt in a body of flesh, capable of nothing but gratifying and pleasing brutish desires? capable of no higher thoughts than what are suitable to the body, to eat and drink, and be clothed with? Was it capable of no thoughts of God? No thought of a future felicity? Why hath that soul been so injuriously, so abusively treated? I must have an account of my own creature, that should have honoured me, by the eternal love and fruition of me.”
Sure these considerations should awaken us a little to that which I first recommended to you by way of direction, that we may, through the grace of God, agree in a resolution, more to mind the concernments of our salvation, than we hitherto have. It may be, a great many will think themselves very innocent as to this matter, and not apprehend that there needs so much care about their souls, and eternal concerns; but is not that to make our own imaginations superior to the determinations of God’s express word? Doth that look as if he thought such a matter could be overcome, when he bids us, (as you have heard,) “Strive (the word signifies, be in agonies) to enter in at the strait gate.” When any in that but now mentioned scripture, have it made as the distinguishing character between them that shall finally be saved, and them that perish; that the one sort do, by patient continuance in well doing, “seek for glory, honour, and immortality,” till they actually have eternal life: and the other sort “do not obey the truth, but obey unrighteousness,” are contentious against the truth; and therefore are to expect nothing but “indignation, and wrath, tribulation, and anguish,” for ever.
And is it not a very strange thing, that about inferior ends, men should think themselves concerned, and obliged to use very great diligence; and every man is praised and commended among his neighbours, as he bears the character of a diligent man, an industrious man in his business? But that in reference to our last end, the universal end, the end of ends, that men should allow themselves in an universal carelessness and neglect, when every thing is greater as it approacheth nearer to the last end. There is a subordination of ends, but as any end comes nearer to the last, so it is greater, and the last, greatest of all. Now that men 314should think it very reasonable to be very careful to get estates, to preserve their lives, and live well in the world, and yet think it reasonable to be negligent how they shall live for ever; what inconsistencies are these! There wants nothing but communing with ourselves, to make us apprehend, and understand this, and to make ourselves uneasy to ourselves, till we find a redress. And this word would be an everlasting witness against us, if we should not depart now with a resolution (in dependance on the grace of God) more to mind the concernments of our salvation than ever we have done.
Sermon XXIII. Preached September 20, 1691.
We are saved by hope.
I SHALL now proceed in giving you further directions for the getting this noble principle cultivated and improved. And to that end, in the next place,
Direction 2. We should labour to extend our hope to its
highest and utmost object, its supreme and ultimate object.
According as we stretch it further, it works more, and it
becomes so much the more a lively and potent thing in us.
And do I need to tell what its supreme and ultimate object
is? Our best good must be our highest hope, and you can
be in no doubt what that is. “And now (Lord) what wait
I for? my hope is in thee.”
But concerning this, we are to note further, That it is God, as he is, most perfectly to be enjoyed in the most perfect state, that is to be the object of oar hope: some 315shadow of which truth was in the mind of that noted philosopher, when he speaks of felicity, as that which is to be enjoyed in the most perfect state of life. But it is that which we are most deeply to consider, when we design God for the great object of our hope. It must be as he is to be enjoyed most perfectly, to wit, in the best and most perfect state. It is plain that that state is here referred to in this context, and in the text itself, if you will judge its reference by the context. Look to the words that do immediately precede; see whither their aspirings do aim and tend. “We who have received the first fruits of the Spirit, groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies; for we are saved by hope.” The hope of the final felicity and blessedness of that state, when there should be a perfect redemption of the body. It is an hope of felicity, which will be in its perfection, after being raised from the dead.
And this the Apostle, by another significant name, calls
the adoption; to wit, the solemn manifestation of the sons
of God, as was the expression a little above, and as is intimated in another place. “Now we are the sons of God,
but it doth not yet appear what we shall be.”
And as we are to take heed lest any temporary or terrene thing should be designed by us, as the main and terminative object of our hope; so that that which is in its
kind, higher and better, and most noble and excellent, we
must take heed lest itself be made the final term of our
hope, in any state of imperfection, that things even of that
kind do yet lie under. “If in this life only we have hope
in Christ, we are miserable creatures,”
Direction 3. We must labour to have our minds well informed concerning that state which our hope is finally to terminate upon not to content ourselves with a confused general idea of some great felicity hereafter, in another world, and after this life; but we must labour, as distinctly as we can, to apprehend what it is, and wherein it consists and lies; for our hope will be in its operations proportionably lively and vigorous, as our apprehensions concerning its objects are distinct and clear; our souls cannot be attracted, and drawn, and enlivened, and raised, by obscure and shadowy apprehensions only of that which we make its final object. And we are not in greater danger of wronging ourselves in any thing more than here, and about this matter.
The generality of men, the generality of them that live under the gospel, and that call themselves” Christians; oh, how little is understood among them of the truly Christian hope! The apostle prayeth for his Christian Ephesians, that they might know the hope of their calling; that they might understand what they are to hope for, what they are called to, the prize of the high calling of God in Christ Jesus, that that might be understood. Men of carnal minds, they are apt accordingly to form the notion of all things, and where there is yet a prevailing carnality, even under the gospel men do take their measures of future felicity and misery, according to what notions they have of perfect good and evil; and their notions of present good and evil they are taken only from the dictates of sense. Good and evil are estimated by us according to their accommodations or dis-accommodations to flesh and sense; that is taken for good which is grateful to carnal sense; and that for evil that is ungrateful to it. And no higher are they wont to go; but what would be good or evil to an intelligent immortal mind and spirit, herein they little concern themselves for the most part.
And hence are the notions too common even among Christians of Mahometan Paradises hereafter, or of Paganish Elysiums; indeed usually they go no further, when they are forming their notions of what is meant by salvation, than only to think of the privitive part, and by that privitive part, they mean only being freed from that which they think would be tormenting to the flesh; and because 317the scripture doth make use of such phrases and forms of speech for our help, therefore are we wont to abuse them to our hurt, and to the depraving and narrowing of our minds and understandings touching these things; all the salvation that the most concern themselves about is, to be freed from fire and brimstone, that they think will torment the flesh; and the apprehension is dreadful, when they are told of such a state of torment as eternal and everlasting; but how much the more the mind and spirit of a man is a greater, and nobler, and more excellent thing than a little animated clay that he carries about with him, so much the more must the good and evil of the future state, which is accommodate to the mind and spirit, be greater and higher than any thing that flesh is capable of, in point either of enjoyment or suffering.
And it ought to be considered, that, whereas the happiness of an intelligent creature can only be in the fruition of God; I say it ought deeply to be considered, what it is to all eternity, to lose this enjoyment, and to be cut off from him: and this is the greatest of your salvation, to be saved from that misery which must of all things be most tormenting to an intelligent mind and spirit; to wit, I am cut off everlastingly from the enjoyment of that highest and best good whereof I was capable; I was capable of it, and have lost it.
Here is the sting and the fire of hell, its hottest fervour, and by this it is, that the soul must be the everlasting tormentor itself. This is it that gives the ground for those (morsus) bitings, wounds, and gnawings of the worm that never dies. Oh, that I should debase a mind, a spirit; so noble a thing, so excellent a thing; to a capacity only of converse with earthly things, and thereby to lose for ever the enjoyment of the blessed God, as having lost my capacity for it, stifled it myself, and therewith lost my interest in it: and so as that thereupon divine justice might do an equal thing, and a becoming thing, and that God might do like himself, as, became himself; I should therefore hear from him, “Depart from me, accursed, into everlasting fire, prepared for the devil and his angels;” Go, accursed creature, into the state which thou choosest.
A salvation from such misery as this, you must labour distinctly to understand, to be the great object of your hope. I hope through the grace of God I shall be saved from this, from ever having things brought to this sad and forlorn pass with me. And so by salvation, though it 318sound privative, yet is chiefly meant that which is most highly positive; and lest we should mistake sometimes, we find this positive added in express terms, “salvation by Christ Jesus, with eternal glory.” Tim. ii. 10.
This (I say) we must labour to understand distinctly, that so our hope may operate strongly and vigorously, as it will according to the apprehension that we have of the object of it; when this comes to be distinctly understood, (inasmuch as the way of the Spirit’s working upon the minds and souls of men is suitable to their own intelligent and rational nature;) the life and vigour that Spirit doth exert, and put forth in this way upon the souls of men, it is so much the higher, and so much the more efficacious, by how much the apprehensions are clearer about the things in which I hope, or for which I hope.
When once this is understood, then will the soul say, (if once it be reduced to a capacity of acting like itself; to wit, like an intelligent thing,) What? Shall I for a trifle lose so great an hope? Then the gospel looks big, and appears great in our view, and what? Shall I lose all this? All this glory, all this felicity, and all that fulness of joy that is to be eternal, for a trifle? for the gratifying my own lust, or pleasing my own fancy, or the fancy of a friend, as he calls himself? But he is, indeed, my greatest enemy, as I am in truth the greatest enemy to myself, while I am apt to be imposed upon by such delusive appearances and semblances of things, against my own good and interest. Shall I for the pleasure of a debauch in company, as vain as I can be, ruin so great an hope as this? “He that hath this hope in him purifies himself as God is pure.” But then also,
Direction 4. You must take this further direction, to wit, when you have got the notion in any measure competently clear, concerning the state of salvation, the felicity and glory of the future state, then labour most firmly and stedfastly to believe it. You must have a right notion of it first, else you believe you know not what. But let me have never so distinct a notion of the best and most delectable state that can be thought of, it never affects me, nor can rationally, unless I believe it to be a reality. The most pleasing ideas cannot draw forth rational endeavours, unless I be possessed with the apprehension, that it is a real attainable good that I am to act for.
Therefore, to that purpose, consider, I pray you, what
the apostle gives us of the notion of that faith which is to 319be indeed immediately fundamental of our hope,
As suppose an overture were made to any of you of making a purchase of an estate in lands where you have not been, or which you do not know; it may be you may have some friend or other that hath been there, and that can give a true and distinct description, and tell you how all things lie; he tells you how very commodious and pleasant a seat there is, or may easily be had; why according as you believe, or disbelieve this man’s report, this testimony of his, so is your hope of doing well, and living happily in such a place, lively or not lively, vivid or faint and languid; according (I say) as you believe him, or do not believe him, you having not seen the thing with your own eyes.
This is the case here, God hath told us how it is above, in
that state where we have not been, what is to be enjoyed there, what our employments are to be, what our
company, and what our state every way. Saith the considering
soul, It is true, I have not been in the third heavens, I do
not know the order of things there by any experience of
my own; but I believe in him that hath told me this; I
know he can have no design to deceive me; what can he
get by imposing on a worm? When he hath made such a
discovery and sworn to it; As I live, so and so it is, and so
it shall be. By these two immutable things I apprehend it
to be impossible for God to lie: therefore here is strong 320consolation for them to fly to for refuge, who have this
hope set before them.
But how much another thing is that faith which thus relies upon, and resolves itself into the authority of the divine word, over-awing the soul into an entire acquiescence in the truth of it, and so as to still and silence all abmurmurations and mutterings to the contrary: I dare not think otherwise but that thus it is. How much more (I say) another thing is this faith which so substantiates its object in this way and method, from that which vulgarly goes under the name of faith among us? The common opinion that men have, that there is a world to come, and so and so men may enjoy, or suffer in that other world, that is a mere traditional belief of these things, without ever considering the true and proper grounds why we admit any such belief into our minds and hearts at all; but we believe, because such and such have so told us. It is the common belief, all the people of our country were of this mind, all our forefathers were of this mind; but God, and the authority of his revelation comes not into the case, never falls into consideration at all.
And this faith as it is groundless, so it is fruitless; for the ground of faith, and the efficacy of it, measure one another; faith is always proportionably efficacious as it is grounded well and strongly; that which depends upon nothing doth nothing, effects nothing. It is very plain, that for this common faith which men have about a future state, and which is nothing else but opinion, mere opinion, and nothing more; it effects nothing, operates nothing, it leaves men’s hearts the same; and accordingly the course of their practice is the same too, as if they were of guile a contrary belief. What a strange faith is that which, instead of power and efficacy, for the forming of the heart and governing the life, is just the same thing with infidelity, not distinguishable from infidelity; but in point of efficacy, faith and infidelity are the same? This man’s heart is as terrene as it would have been if he had been of no such belief, or of a quite contrary belief: and his practice as loose and irregular, having as little tendency in it towards the attainment of such a blessed state as he pretends to believe.
Pagans have seemed to have higher thought of faith than we have. Cicero tells us that among them (the Ro mans) there were shrines and temples dedicated to faith, and hope, as being certain tokens that God did dwell in 321those minds where these are: so he speaks of them; where upon they dedicated temples to them. When in those minds faith and hope did dwell, they looked upon these as certain evidences that God did dwell in those minds. But I beseech you, what argument is there to be taken from the faith and hope of these great futurities that are commonly pretended to among us, that God dwells in these minds? What evidence is there of an in-dwelling Deity, who raised these men, so sublime, so full of heaven, so full of holy aspirings? What is there like this, as the fruit of that faith and hope which are talked of, and pretended to amongst us? And then,
Direction 5. Take this direction, see that when you understand and do believe what the word of God informs us of, concerning the state of salvation, that is to be the final object of our hope, see (I say) that you do seriously desire it; that it is that which the inclination of our minds carries us to, so as earnestly to long for and covet it. Oh, that I were there! Oh, that I were possessed of the felicities and glories of that state! Otherwise, if you talk of hope of such a state, for which you do not find you have any real lively desires in your souls; you impose an impossible task upon yourselves and a contradiction. It is a perfect contradiction to hope for that which we do not desire, or to which the temper of our mind agrees not. If there be not an agreeableness in the frame of the heart and spirit unto such a state understood and believed, it can be no object of our hope. I may desire many things that I do not hope for, but I cannot hope for any thing that I do not desire; for hope always involves desire, though desire doth not al ways involve hope in it. There may be despairing desires, but hope hath for its object a future good, the same that desire hath; only hope doth superadd something to its object; (though that alters not the case as to this;) to wit, an apprehended difficulty, an arduousness as to the thing hoped for, otherwise desire and hope would be all one.
And about this it concerns us to deal very seriously and closely with ourselves, when we speak of hope as that mighty principle, which is to have influence towards salvation, by the influence whereof we are to be saved, (and are lost if that influence fail, and continue not;) we are to consider what we are to aim at, when we are to aim at the getting our souls possessed with such an hope; we must get them made suitable to the state hoped for; that we may be capable of desiring it; that our souls may fall in with 322it; that whereas that state commence that the appearance of our Lord Jesus Christ, we may be of those that love his appearing upon that account. And whereas it is the hope of a future felicity, by the power whereof grace teacheth men effectually to “deny ungodliness and worldly lusts, and to live soberly, and righteously, and godly in this present world;” that hope may be looked on by us as a blessed hope, “looking for the blessed hope, and glorious appearing of the great God, and our Saviour Jesus Christ,” the very thought whereof (for there hope is taken objectively) is reviving to our souls, makes our hearts spring and leap in us.. If you do not desire the thing hoped for, it can never be a blessed hope to you; you cannot look upon it as such: one thought of that hope, that hope but thought of doth even bless my soul, doth make it live, diffuseth a vital influence through it.
That which is inconsistent with this is a terrene frame that continually carries us downward, a minding earthly things, that upon the account whereof the apostle speaks with tears concerning many of those Philippian Christians, to whom he writes. “I have told you of them, (saith he,) and I now tell you weeping, they are enemies to the cross of Christ;” that is, to the very design of his dying, which was to establish an eternal kingdom, a kingdom that is not of this world; they are enemies to his very cross; why, what doth characterize theta as such? Their minding earthly things. The design of his dying runs into eternity, into heaven; our conversation is in heaven, as the next words speak; but these men are all for this earth, nothing else is pleasing and grateful to them. If you give them hopes of great honour, and dignities, and riches, in this world, you take them by the heart; but tell them of the felicity of another world, you do but speak to them the words of a dream, they are mere shadows you present to their imaginations, things which they affect not, in which they feel no substance; there is nothing grateful to them in these things.
Always carry this about with you, that it is a most perfect mockery to talk of hope of that which you desire not. “E desire (saith the apostle) to be dissolved and to be with Christ:” this is their strain who are under the power of the truly Christian hope: not as if such actual desires were the constant character of a regenerate soul, because there may be some accidental interveniencies that may damp that act of desire, may interrupt and hinder it; to wit, they may be in 323doubt about the state of their case God-wards. Therefore, they cannot be positive in desiring to be unclothed and dissolved; but if the competition be between the felicity of the future state, and the felicity of the present state; and their no desire doth proceed from the greater love that they have to this world, than they have to God, and to heaven, and the purity, and sinlessness, and blessedness of the future state; this is a mortal character; and concerning such we can pronounce nothing but that “they are enemies to the cross of Christ,” the design of his dying, as if he died for men only, to procure for them an earthly felicity; as if his dying were only to terminate upon an earthly happy state, than which a greater hostility to the cross of Christ, and against the design of his dying, cannot be. And again,
Direction 6. Take this further direction; to wit, when
you have that object before you, in its clear and distinct
state, which is to be the final object of your hope, never
hope for that abstractly, and separately by itself, so as to
disjoin in your hope the end, from the necessary means to
that end, salvation, the state of the saved; here is the final
object of hope; but then we are told by the apostle, of
things that do “accompany salvation.”
This is the direction then, that at present, I would leave with you; never be so vain as to hope for the end apart from these things, God having made a necessary connection between it and them, as means thereunto, with which it shall certainly be attained, and without which, it cannot. There are means indeed, that are foreign and external, (as divines are wont do distinguish them from these,) which have no certain connection with the end, as these have; but for those which have so certain a connection with it, it is to murder your own hope, to hope for the end without regarding the means; to hope I shall be saved, whether I repent or no, believe or no, turn to God or no, be regenerate or no, be sanctified or no, whether I obey, or disobey. This is to hope without, and to hope against it; and it is the greatest foolery in the world, for a man to hope against God’s word, for that which depends wholly on his pleasure, whose word it is. Who can save me if he do not? Who can bring me heaven if he do not? So that to hope in this case, not only without his word, but against it; no greater madness than this is conceivable, or can be, among men.
325Sermon XXIV. Preached October 11, 1691.
We are saved by Hope.
Direction 7. I SHALL now go on with some further directions, and in the next place, take this.
That such need to make it much their business to under stand aright the nature of those things which are so absolutely necessary to being saved; to wit, not only to know that such and such things, so and so called, are requisite; or to understand the names of such as are requisite unto salvation, without distinct understanding of the things themselves, signified by those names. There is nobody that understands any thing of the Christian religion, but hath been informed, and will readily assent, that repentance is necessary to salvation; that faith is necessary to salvation; that a man if he be not regenerate cannot be saved; that if he be not converted he is not in the state of salvation; that if he do not mortify sin he must die, he must perish, and cannot be saved; that if he do not lead a life of holiness, he can never see God, must be excluded his presence for ever. Every one that lives under the gospel and under stands the first elements and principles of it, readily assents to all these things; but in the mean time if one do inquire what they do understand by the things signified by such names, here they are at a loss, and to seek, and give such confused and uncertain accounts, or have so indistinct apprehensions of them, that they are never the nearer being saved for having heard of those names; but I beseech you, what can it signify, if, when God saith, they that do not believe, his wrath abideth on them; and he hath “so loved the world, that he hath given his only begotten Son, that they that believe in him should not perish, but have ever lasting life;” you do agree to the faith of this that God hath said in his word, you say so too; but in the mean time you, in tend one thing by believing, when God, it is manifest, meaneth another. You put the name of faith, the name of repentance, the name of conversion, and the name of regeneration, 326upon quite another thing; What! will the names of these things save any body? Will any be the nearer salvation for something miscalled faith, that is not so? Some thing miscalled repentance, something miscalled regeneration, that are not so?
If you would rationally hope for salvation, so as that hope should really signify any thing for that end, you must understand the real influences and import of such things as these, that God hath put as necessary to salvation, and in immediate connection with it. That is, you must under stand faith in Christ to be that which brings your souls into a vital, living union with him, so as that thereby you have him, and have life; such a receptive act as adjoins you to him, so as that he thereupon becomes an immediate spring of life to your souls. If you do not understand by repentance, that mighty turn and change of the whole soul, by which, when it was a stranger to God before and alienated from him, it is now entirely turned to him, and therefore it is called repentance towards God; the whole bent of the soul being turned about towards God, as its best good, and as its sovereign Lord, to whom it was a stranger and rebel before: you do not apprehend aright. It is a vain thing for us to go about to delude ourselves with names; the great thing will be, what will be taken for faith and repentance, and the rest of the mentioned things, in the judgment day; and we may know now, if we will make it our business to know, and compare scripture with scripture, one thing with another. Those that will yield the necessity of regeneration, understand nothing (it may be) by being regenerate but being baptized; when the scripture else where tell us in other words, it signifies our implantation into Christ, we are born again, as we are inserted into him, and being in him, become new creatures: old things being done away, and all things being made new; such things as these, that you find in certain immediate connection with salvation; you must understand what they are, if you will ever think of entertaining hope of salvation, for such a purpose as that it shall contribute to your being saved. And,
Direction 8. Take this further direction, if you will ever hope to purpose in reference to the business of salvation, begin your hope with despair: despair, that you may hope, that is, that you may hope to any advantage. There is none in whom this hope comes to live, (as it is a living hope, that we are speaking of, and that the Spirit of God 327intends,) but there must be a death past upon that soul, before such living hope doth obtain, or hath place in it; such must die, that they may live; must be slain, that they may revive. All false hope must die, they must see themselves dead, lost, and perishing, before any such hope can have place in them; but here I must be a little more particular, and tell such of some things, whereof it is most necessary that they do despair. As, first, they must despair of ever being saved without those things, which you have already heard are necessary to salvation. And then, secondly, they must despair of ever being saved, for such things as are to be wrought in them, or done by them. And, thirdly, they must despair of ever attaining those things by their own power,
1. They must despair of ever being saved, without those
things which have been already mentioned to you, that
must be wrought in us, and that, thereupon, must have an
exercise from us in order to our being saved; to wit, such
as are, repentance to God, and faith in our Lord Jesus
Christ, and the like; despair of ever being saved without
these, and what goes accompanied therewith, (about priority I have no mind to trouble you with any discussion,) the
full entire work of conversion, which, consider it seminally,
is the same with regeneration: consider it progressively, it
is the same with continued sanctification, proceeding here
upon; a dying to sin, and living to righteousness. The
same design for which Christ died, and bare our sins in
his “body on the tree;”
This I know is that way which an heart yet habitually carnal cannot but deeply and inwardly regret; but that is not to give us laws. The carnal heart was not consulted in framing and contriving the model of the gospel. God did never ask such the question, what will please you, that I may contrive the form and model of life and death, according to your inclination? Such may be apt to say, when they are urged, You must break off from every evil way; you must hate every thing of sin, how much soever you formerly loved it; you must deliver yourselves absolutely to the governing power of Jesus Christ as your Redeemer and Lord, both at once; when persons (I say) come to be closely thus 328urged, they will be apt to tell you, We have flesh and blood about us; what would you have us do? Why, I would put such upon considering seriously, Pray, for whom was the gospel composed? To what sort of creatures was it sent? Was it ever designed or intended to be sent up into heaven, to be preached to angels and glorious spirits above? Was it ever intended to be sent down into hell, to be preached to devils, and damned spirits there? No; it was meant for none but those that have flesh and blood about them; for none but them whose dwelling is in flesh. And would any excuse himself from repenting towards God, which is turning to him with the whole heart and soul? From believing in Christ by such a faith, as by which a vital union shall be contracted between the soul and him; with this that he hath flesh and blood about him? That is by the same excuse too, to excuse yourselves from being saved: I am not to be saved, because I have flesh and blood about me. For it is a vain imagination to think that God is at this time to alter his gospel, and make new terms of life and death for sinners; when as this gospel, as it was only made for such as dwell in flesh, or have flesh and blood about them. It is true, that hath inferred a necessity, that that in which you dwell should not rule you. If we live after the flesh we shall die; but if through the Spirit we do mortify the deeds of the body, we shall live. How plainly doth the word of God speak his mind to us, if we will attend to it? That, therefore, is one of the things that you must despair of, if you will hope to purpose; despair of ever being saved without such things to be wrought and done in you, as God hath put in immediate and certain connection with salvation. And,
2. Despair too of ever being saved for those things that
are to be acted by us, or wrought in us: though they are works of the Holy
Ghost, yet the Holy Ghost was not intended to merit for us; the Holy Ghost was not to be our High
Priest, we must not think to invest the Holy Ghost with
the offices of Christ, and to confound their offices, and the
works of their offices. Therefore, let repentance be supposed never so sincere; and faith, conversion, and regeneration, never so true in their own kind; we must despair of
being saved for these things, though we must also despair
of ever being saved without them. “We through the Spirit,
do wait for the hope of righteousness by faith.”
3. Despair of ever attaining to any of these things that
are so necessary by your own power; despair of ever being
able to turn yourselves, or to beget faith in yourselves, or
to regenerate yourselves, or to mortify sin yourselves,
which you are told must be by the Spirit. The scripture
will not misguide us if we will attend to it; how plainly
hath it told us, that our Lord Jesus Christ “is exalted to
be a Prince and a Saviour, to give repentance and remission
of sins?”
Therefore are we to despair of our reaching of those things, that are so necessary to our salvation, by any power of our own. And so to despair is the way to hope; that will not lead to absolute despair, but it only leads to this respective necessary despair, which doth itself lead to hope. It doth not make the case hopeless, that such a thing is out of my power, when it is not to be expected, except in that godlike way that is honourable to him, and becomes the enthroned majesty of heaven, that he should be owned and applied unto as the author and donor of every good and perfect gift, and perfect giving. And we shall miserably cheat ourselves, if ever we think or hope to be saved by a repentance, or faith, or conversion, that are self-sprung things, self-created things. That repentance which is only the product of our own power, or that faith, or that conversion, will lure us, will lead us to perish; but you have heard often, again, and again, that the thing is not the less matter of hope, because it is not in our own power, when as the divine power that is to effect such things is upon such sure and firm grounds to be expected and looked for, that it should exert itself for such and such purposes; but to that purpose more will come in our way bye and bye; these 330are things that it is fit and needful that you should despair of that you may hope. And,
Direction 9 Take this further direction hereupon, That you are to put forth all your power to the very utmost, in order to the attaining those things that do accompany salvation, and that are in so necessary and certain connection, with it. Your life lies upon it:—without these things you must perish. There is no remedy, but you must perish. What remains then r but that you do, to the uttermost, put forth all the power you have, in order to your serious repentance, in order to your believing with the faith of God’s elect, and with a faith of the operation of God; and that you may have new hearts and right spirits created and renewed in you.
Objection. But it may be said, Doth not this contradict the former head? Are we to use all our power, even to the uttermost, in order to the obtaining true repentance, and true faith, and that we may be truly regenerate and turned unto God, when yet we are told, we must utterly despair of ever attaining these things by our own power?
Answer. Pray labour to understand matters that are in themselves plain. What is easier to understand, than the distinction between use and trust? Doth it follow, that because you are to distrust your own power, that therefore you are not to use it? May not a man lawfully use his money, and use his estate, because he is forbid to trust in uncertain riches? And because some do sinfully trust in chariots and horses, is it therefore unlawful to use a chariot or an horse? Consider that the natural faculties and powers that God hath given you, you are to be accountable for the use of to him. And what? Are you not then to use them? Your understandings, your considering power, your thinking power, are these exempt, from under the divine government, because you are not to trust them, as what were sufficient to do all your business? If you would but consider things with the understandings of men, you might easily know, that it is most indispensably incumbent upon us to do our uttermost, to strive as for our lives, to exert all our powers, while in the mean time, we acknowledge all our power is an insufficient thing. And therefore we are to cry and supplicate, to crave and implore heaven, for the addition of an higher and greater power than ours. This is just, this is rational, and suitable to the order of things between God and his intelligent creatures. And then again,
331Direction 10. Let this further direction be considered, to wit, Constantly hope, that, by the divine power, you shall be enabled to reach and attain to those things that are, and he hath made necessary, for your salvation. And this hath two branches,
1. Constantly hope you shall attain them, otherwise, if you do not hope that hope, all is lost, and you are presently at a stand, and cannot move one step further towards being saved, or towards salvation as your end. All is lost, if that hope fail, that you shall attain those things that are necessary, by divine appointment and constitution, for salvation. For pray consider, if a man take a journey, (supposing of an hundred miles,) if he did not hope he should go through that journey, he would never begin it. It is the hope he shall go through, that doth excite and engage to begin, otherwise he would sit still at home; but then, if he doth hope that he shall go through this journey of an hundred miles, and reach such a place at length, he must hope, in order hereunto, that he shall go through the first mile. He cannot hope that he shall go the whole hundred miles, if he do not hope he shall go the first. So if you do hope you shall be saved, you must hope that you shall do things, be enabled to do things, that are necessary to being saved. He that doth not hope to reach a place, but a mile off, that is hi certain and direct way to a place an hundred miles off, and there is no other way, will never make one step at all towards that place. And this is your case, when God hath made it so absolutely necessary in order to your being saved, that you repent, that you turn to him, and come into union with his Son, and deliver yourselves up to him, take him to be yours, and give yourselves to be his: if you hope not, you shall reach these things, your hope of being saved will be a mad hope; as his must be a mad hope that he shall reach his hundred miles, when he doth not hope to reach the first mile, when there is no other way to such a place an hundred miles off, but by that a mile off. And therefore this hope must be fixed and kept alive, though I cannot say I have been brought to repentance yet, and to faith in the Son of God, yet I hope I shall. You must hope first for such a thing. And then,
2. Hope that it shall be brought about by a divine power,
for otherwise, (as you have heard) you are not to hope for
it. And positively, you must hope for it this way, and no
other way. “According as his divine power hath given us
all things pertaining to life and godliness; and given to us 332exceeding great and precious promises, that by them we
might be partakers of the divine nature,”
Direction 11. Take heed that defeatments and delays do not subvert and overthrow in you this hope. Of this there is the greatest imaginable danger; and these two expressions, (defeatments and delays,) I purposely intend to refer to two sorts of persons, who may have their different concerns in this direction, to wit, especially a younger and an elder sort.
1. A younger sort, such as may be in a very great struggle between strong youthful lusts, and strong convictions, which may in some measure have taken hold of their souls. This is sometimes the case, discourses that I have had with divers, and bills that I have received from more, do assure me that this is a case that requires a great place and room in our consideration and discourse. There are those who now and then, (who in that age wherein lust and concupiscence have greater advantages to be predominant,) are taken hold of by the word, and it strikes conscience, and gets some advantages upon them. They are in a great loss in their own spirits. Vicious inclinations are strong; conviction upon their spirits hath some strength too. It may be, some such have found, that whereas here is a struggle, a strong earnest struggle, the conquest is easier over conscience than over inclination: it is an easier matter to overcome there; they easier baffle their light than they can their lusts. And when they have considered, under the power of conviction, that there was some necessity upon them to change their course, it may be, they have come to some resolution upon that consideration, that they would become other men; that they would lead another sort of life. It may be, the next temptation, or the next insinuation of a lewd, idle companion, hath proved too hard and too strong for them; they could not withstand; and the bonds of iniquities have held them faster than the bonds of their vows, and covenants, and solemn engagements, that they have taken upon their souls. They have broken loose from these bonds, and are held so much the faster by those former bonds: and hereupon, having once found themselves at liberty, they sell themselves to slavery, sell themselves to do evil; and the Spirit of God that was 333at work in them, is receded and gone: they began in the Spirit, they have ended in the flesh. There are now no more gales, not one breath of that Spirit upon their spirits any more. An hopeful gale they had, that brought them near to a safe harbour; but they are, all on a sudden, hurried back again to a raging sea, that casts up nothing but mire and dirt. What a fearful case is this? If they reflect upon themselves, they will be ready to say, What is to be done in this case? And truly if any one should say so to me, I should return the question, What will you do in this case? or what do you think is to be done in this case? Do you think there is no hope in the case? Will you say that? or if there is to be any hope, what shall that hope be of? or what are ye to hope for? Such a thing I would consider and debate with any such an one. Are you to have any hope at all? Are you to abandon all hope? Truly that is not like a reasonable creature to say so, that you are to abandon all hope, while you are yet on this side hell, and infernal flames have not yet seized you; you are not to put yourself into the state of a devil, whilst as yet, God hath not put you into that state. But if you are to hope at all, what are you to hope for? Are you to hope that God will save you upon other terms than he hath declared in his gospel? Are you to hope that he will make a new gospel, to comply with your humour and lustful inclination? Are you to hope for that? That certainly were the maddest hope that ever was taken up by any one. All hope you are to have is, that if you have any apprehension of your case, the grieved Spirit may return, the affronted, resisted Spirit, if you cry for its return; if you supplicate as for life, that Spirit that carries all the treasures of divine light, and life, and grace in it, may yet return. There have been instances of its having done so.
How famous is the story that we meet with in Church History, concerning that vicious young man, that was at first reduced by the ministry of the Apostle John, and brought to a great degree of seriousness! The Apostle, having occasion to absent himself from the place where he was, leaves him under the care of such an one, charging him with his soul; “Look (saith he) well to the soul of this young man.” After the Apostle was gone, the young man breaks out into his former excesses again, and herds himself with a company of thieves and cut-throats. The Apostle being returned, and inquiring after him, saying, What is become of that young man? The answer that was made 334him was, He is dead, dead in sin, dead in wickedness again: much like the usage that was in Pythagoras’s school, where if any had been in that school of virtue, and made some proficiency there for any considerable time, and relapsed into vice, they were solemnly cast out, and a coffin was brought into the place to hold a funeral for them as dead; so it is said of this young man, he was dead. But the Apostle makes inquiry after him, and finds him out, brings him to his feet, takes hold of him, down he falls,-and by the power of prayer and holy counsel, he was effectually reduced, and brought back again.
So it may yet be with some such horrid decliners and backsliders from the ways of God. If they apprehend whither they are going, whither their way leads them, and cry for the returning of the Holy Ghost as for life, as apprehending themselves lost if he return not, there is yet hope in this case. And it is by no means in the world, to be thought of, that such are to abandon all hope; for that is to make devils of themselves above ground, and to create to themselves a present hell on this side hell. You are within the reach of the gospel while you are on this side of the infernal regions; and it is a gospel of grace, crying to you, Return,—return. These are they to whom I had reference in that word defeats; do not let your hope be destroyed, by the defeats you have met with. But then,
2. There is another sort that I had a more distinct reference to in my thoughts, in using the word delays, in this
direction, Take heed lest defeatments and delays destroy
your hope. Now that of delays, I meant in reference to
such as have sat long under the gospel, even to a grown
age, and never have found any good effect by it; it hath
wrought no change, made no impression. There may be
many such, that were never vicious persons at all, never
grossly vicious; but then they have lived in a place where
some exercises of religion were a fashionable thing. They
have had religion enough to carry them to a sermon on the
Lord’s day in some Christian assembly, and perhaps to
engage in somewhat of family duties; perhaps so, but they
have sat with mere formality the greatest part of a life
time, under the gospel, and never felt any real good by it,
never expected any, never designed any; but come to a
church, or a meeting-house, and spend an hour or two with
the rest, in solemn attendances upon the worship of God,
and never look after it more, (it may be,) till the week come 335about again. All their business is driving designs for this
earth; “They mind earthly things,” as the Apostle’s character is of them, of whom also he saith,
“their end is destruction.”
This seems to be a very sad case, that a man should have lived all his days under the gospel, and it hath never made any impression on him as yet: the Spirit of God hath not as yet sensibly breathed, so as, at least, to beget any permanent and abiding effect; here hath been a long deferring, a long delaying of taking hold of these souls to purpose; and it may be, now their long delay may make such persons think, No, there is no change to be hoped for, nothing to be expected, none to be looked for; I have sat so long, so many years, ten, twenty, or thirty, (it may be,) forty years, under the gospel, under such a ministry, and never hath there been any such effect wrought upon me, and I do not think there ever will.
Oh! take heed, lest the having any such work upon you deferred so long, do destroy hope that ever such work shall be done; for then again, all is lost if you be hopeless; if there be not a vital hope and expectation, from time to time, in such and such a word, that some good may be done in my soul, that I may hear somewhat that I may feel, that the word may yet drop that may have life in it, that may have power in it. If you do not hope for this, if you do not expect such a thing, you are, as much as you can, putting yourselves quite out of the way of being saved, or having the reasonable hope of it; for still I must say, you are not to expect a new gospel, that God will save you without those necessary pre-requisites to salvation, without repentance, without faith, without conversion, and without sanctification. And therefore in the last place,
Direction 12. That which I would lastly add, by way of direction to this sort of persons is, that you would see to it, that though hope in these cases must not be thrown away, that yet it be qualified with such concomitants 336as are proper and suitable in such a case. They are such as these; I will but name them, that the next time my discourse may directly respect the other case, that of perseverance.
1. Prayer. Your hope in such a case as this must always
be accompanied with prayer. It must be praying, supplicating hope. It is suitable to your case, if you hope to
pray; and never hope without prayer. When we are exhorted to take to ourselves the
“helmet,” which we are
told “is the hope of salvation,” it is presently subjoined, “praying always with all prayer and supplication.”
2. Deep Humility. Join deep humility with your hope.
Let it be humble hope. Such an one should “put his
mouth in the dust, if there might be any hope.”
3. Self Loathing. Join with itself-loathing, self-abhorrence; not only of yourselves as mean creatures, but as vile and odious; and yet hope, join hope with that self-abasing temper, self-loathing of the Publican: then will your sense be, (as his,) “God be merciful to me a sinner,” who it is said at last went away justified and accepted. If you be fair in your own eyes, if your sense be that of the Laodicean Church, “I am rich, and increased in goods, and have need of nothing, and do not know that you are wretched, and miserable, and blind, and naked;” you have no place in you for that hope that will do you any good; but such self reviling thoughts, “If I were perfect, yet would I not know my own soul, I would despise my life;” how well doth hope do in such a tempered spirit as this? How suitable a soil is this for that heavenly hope to grow and flourish in? And,
4. Watchfulness. Join to your hope watchfulness and vigilancy. Watchfulness may respect both God and yourselves. Watchfulness respecting God is exercised in continual looking towards him: when shall that happy time come? when shall any beam of light descend? when shall any influence of grace flow in? Watchfulness respecting yourselves is exercised in watching over a treacherous heart: and know, that whenever you are to design such a 337thing, as your own salvation, and so accordingly to hope for it, a main and principal, and immediate object of your hope must be, that you shall be saved from yourselves; and thereupon indeed, it is a most self-contradicting hope, to hope I shall be saved, without hoping that sin shall be overcome. I shall gain the conquest at last over predominating corrupt inclinations, whether more grossly sensual ones, or whether avaricious ones, or ambitious ones, and the like; for do not you know, that our Lord Jesus Christ hath therefore his name of Jesus, a Saviour, because he was to save his people from their sins: and do you think you shall be saved, without being saved from yourselves, your sinful selves? This is to hope you shall be saved without salvation; this is to hope with such an hope, as wherewith you shall tear a thing from itself, to hope you shall be saved without being saved. If ever you are to be saved, you are to be saved from yourselves; and therefore, yourselves are to be the great object of your watchfulness, your continual vigilancy; watching over yourselves, as your worst and most dangerous enemy. I am to fear hell from myself, death from myself, a curse from myself; and lest I be a continual spring of all misery and woe to myself, there must be a continual watchfulness over ourselves, to repress all ebullitions of corrupt nature at the first. Oh! this lustful heart! This proud heart! This ambitious heart! This sensual heart! A severe self-inspection into, and watchfulness over ourselves, is that which must be in conjunction with hope. Watch and hope, be sober and hope to the end. That spiritual sobriety carries vigilancy in it, a continual watchfulness over yourselves. And again,
5. Patience. this hope must be accompanied with patience. Doth not the context tell you so? “We are saved
by hope, but hope that is seen is not hope: but if we hope
for that we see not, then do we with patience wait for it.”
God is not bound to your time, he hath not come in yet;
suppose he do not strike that stroke upon your heart this
day, that is necessary to your being saved. Why hope that
he will the next day, or the next after that, “If we hope
for that we see not, then do we with patience wait for it.” “Blessed is he that watcheth at the doors,” that waiteth at
the posts of wisdom’s gates; “for he that findeth me, findeth life, and shall obtain favour from the Lord.”
6. Diligence. You must join diligence with hope; an industrious, laborious diligence. It must be a working, operative hope, like that of the husbandman, who ploweth in hope, and soweth in hope, that he may be partaker of his hope, as the Apostle’s allusion is; so must you, as to this spiritual husbandry in which you must be engaged, you must strive in hope, and labour in hope. And if yours be not an hope that will put you upon striving and labouring, it is a dead hope, an useless hope; and such as can contribute nothing to your salvation. And so I have done with those directions that are requisite as to the former sort, the unregenerate and unconverted; the next will respect the other sort, and their case, to wit, that of converts, so as to influence their perseverance unto salvation.
Sermon XXV. Preached October 18, 1691.
We are saved by hope.
THE order of discourse upon this subject hath brought me now at length to say somewhat, by way of direction, to those, who, being regenerate, and turned to God, are on their way towards him. That the principle of hope, which doth more especially belong to their regenerate state, may be improved by them, to their cheerful and more comfortable progress through the whole of their course and way to their end. We having spoken by way of direction to a former sort, and to a former case, to wit, to direct how hope may be improved, in order to conversion and regeneration itself: nor am I solicitous, that the course I nave taken upon this subject hath obliged me to be long upon it; for I both consider the great importance of the subject, which I cannot but know as you, any of you may, and must, when you seriously bethink yourselves of it. And also, I know not, that any have purposely and designedly treated 339upon this subject; that is, to shew the necessary influence of hope upon the whole business of a Christian’s life, from first and last, from the beginning of it, till it end in eternal life.
I shall repeat nothing of what hath been said by way of direction, in reference to the former case, to wit, to persons yet unregenerate, what improvement is to be made of hope in order to their regeneration, and their being born of God; to which nothing is more plain, than that it would never be, but as even then they begin to have hope God-ward. But my present and remaining business is to shew the continual influence that hope may be improved unto for a Christian’s progress, to help on those that are regenerate, and born to God, in their way to him. That so, upon the whole matter, you may see the new creature, it is from first to last a creature (as it were) made up of hope; its very make and constitution are suited to the state which it is successively made for. In this present state, while its great supports do lie in unseen and expected good things, there cannot but be a continual exercise of hope necessary from first to last; but in the other state, hope naturally turns into joy; when the things that were before matter of expectation, are now come to be the matter of actual fruition. In the meantime, its make and frame suit it to the present state of its case. That whereas, such as were before strangers and aliens to God, in a state of apostacy from him, they begin to be prompted and stirred up to look after God; as soon as any such instinct is put into them, it is put into them in a way of hope.
God hath a design in hand to restore and recover apostate creatures; saith the soul, I own myself to be such an one; I am miserable, and lost for ever, if I do not return to God, and if God accept me not. I have hope I shall: I have hope he will. And so the soul is (as it were) begotten to God, even by the power of hope; and being reconciled, the great remaining expectation is, of being saved, of being brought to a safe and happy state at last. Hope runs through the course of such a converted, regenerate soul, even to the attainment of its end, which is actual salvation.
And whereas the gospel is the great and stated means by which souls are, both begotten unto God, and enabled to adhere and cleave to him, even to the end; where that gospel hath long been, there is great reason to think that God had much such work to do; many such blessed effects to 340bring about upon souls; and that much such work is done: that with us, God hath touched many souls, turned many hearts, implanted that new and divine principle in many, that will certainly end at last in eternal life. It is not to be thought (or at least one would be very loth to think or imagine such a thing) that a bright, and blissful heaven should have been opened among us, so long, so continually, by the gospel, whose design it is to bring life and immortality to light, that we, amidst all the impurities, and darkness, and wretchedness, of this our present state, should have such a glorious prospect given us, and set before our eyes; heaven opened in all the glories of it, (as in the gospel of our Lord Jesus Christ it is;) and that we, after all this, should agree in it as our common sense, and sentiment, that it is better always to dwell in this dungeon, so as to have no aspirings, no hope, directed upward, towards that glorious state of things; one would-be loth (I say) to admit such an apprehension as this; that this should be our common sentiment; that it is better to dwell in a dungeon always, than amidst all that divine light and glory above, whither we are called, and whereupon the hope of our calling doth finally terminate; yea, and though, we know that the dungeon is to fall upon us ere it be long, and that they who have effected that dwelling, must certainly be overwhelmed with its ruin. It is meet for us to judge that there are sundry, whose souls God hath, by the power of his gospel animated by his Spirit, possessed with another sense.
And if there be many such, or any such, that are looking higher, that have their expectations and hopes placed upon some other sorts of things, things of an higher excellency and value than this lower creation can afford; the greatest care imaginable then must be had, that their hope be kept alive in strength and vigour; if it fail, if it should languish, if it were possible it should, and it were ever so certain, that it should never expire and fail; yet means must be used, that it may not; but (I say) if it should fail, (and the dread ought to be upon our spirits, that it may not fail, that it may never fail;) then are such poor creatures ingulphed again, sunk in, and swallowed up by the spirit of this world; and so exposed, and left to be involved with it in its fearful ruin. That it may not be so, and because it hall not be so with those that do peculiarly belong to God, and are the children of the kingdom, begotten to the eternal heavenly inheritance; all endeavours must be used that 341hope may be preserved and kept alive in them. And in order to it, pray take these following directions.
Direction 1. See that your spirits be deeply and seriously engaged, and taken up in the meditation of that glorious state of things which you profess finally to hope for, and which you expect should be your eternal state. See (I say) that your spirits be deeply exercised in meditation of that glorious state of things. The way to keep hope alive, is to keep its glorious, blessed object in view. The hope of the greatest things imaginable can never live, or be influential in any of us, if we do not preserve the remembrance, and have not the actual thoughts of them. If there be such a thing as the habit of hope yet left, it will be a languishing thing, and afford us no support; it will be as dead within us, if we have not frequent views of the glorious object of it; if we do not look towards that object, take it in its comprehension, and compass even the whole state of things, that we expect and hope for as our final and eternal state.
I pray, let us labour, not only to realize, but familiarize to ourselves the unseen world. It is a shame that we should be called Christians, and that our thoughts should be taken up chiefly, and principally, about things that are seen. Christian hope lies beyond and. above those things: we forfeit our names while we confine our thoughts so much to that which is present and sensible. If in this life only, we have hope in Christ, as Christians, we make ourselves the most miserable of creatures; we are made up of contradictions, we are in a continual war with ourselves, we do not act and carry it so consistently with ourselves as other men do, who do not pretend to Christianity; we are more miserable than they.
And, that I may the more fruitfully enlarge upon this,
as, that without which our hope is a languid and insignificant thing, and in a direct way to be reduced to nothing;
let me desire you to give compass and scope to your
thoughts about the invisible world, and the expected state
of things, which is to be the great and final object of your
hope. The context, which hath so immediate reference
thereunto, would afford you very great help for the managing and directing your thoughts in the contemplation of
the invisible state. You see it is spoken of a little before the
text, under the notion of glory; a glorious state, a state
of glory. “I reckon that the sufferings of the present time
are not worthy to be compared with the glory that is to be 342revealed in us,”
1. Contemplate the vast amplitude of that glorious region, where you (if you be regenerate, and born of God, and heirs of the celestial kingdom) are to have your ever lasting abode. Think (I say) seriously and often of the vast amplitude of it, that you may give scope and room to your thoughts; it is mean to be confined in our apprehensions of things to this little spot of our earth, wherein we breathe; think if you were ascending from it, if you were ascended but a little way, into how vastly larger, and more spacious, and roomy a region do you come but by a little ascent; but if you were ascended as high as our vortex, as the utmost confines of this vortex of ours, to which this earth, and the sun, and moon, and other planets do be long; how inconsiderable a point is all this earth, in comparison of that vortex to which all these do belong? But if you were beyond that, beyond that circuit and those confines within which all this planetary region is limited; then how vastly spacious are all the supernal heavens above the regions in which the sun, and moon, and other planets, do move? So as we are even lost in the thoughts whither we should then go; and it is pleasant to be so lost.
And to consider how despicable a nothing this earth of ours is in comparison; so as it may be lost, it may be consumed, and burnt up, and that it is an insignificant thing to the universe; no more than the burning of one single little cottage would be in a vast empire, containing two hundred and twenty-seven provinces as Ahasuerus’s did; one that is an heir of heaven, and of the inheritance of the saints in light, when he thinks of the burning of this world, may say 343what is it to me? my concernments lie not here, it is a despicable, inconsiderable trifle; it is no more loss to the creation, and no more loss to me, than the dropping of an hair, one single hair. Labour to aggrandize to yourselves so much as this comes to, of the object of your hope; to wit, to consider the vast amplitude of the region of glory: we must think with ourselves, that as to what doth more subside in this creation is baser and meaner, fitter for baser and meaner inhabitants; it is but a very little inconsiderable part, in comparison of the ample and spacious regions of the encircling heavens above, that seem all appropriated to the heirs of the eternal kingdom. And then,
2. When you are laying before your eyes the object of your hope, that that may be lively and strong in you; consider too the numerous multitude of the inhabitants of those glorious regions, or, to speak collectively, of that region of glory. It is true, in this little inconsiderable world of ours, we find the inhabitants are generally very numerous, (as there will be more occasion to speak bye and bye;) but, alas, what is this little perishable thing, (this world of ours,) to the universe? And it is a very unreasonable foolish thought to think the nobler parts of the creation of God to be less destitute of inhabitants than our earth is. Do but turn up a clod of earth, and you see every little clod inhabited with somewhat or other that hath life in it, little insects and animacula that have life in them. It is a foolish thought, to think that the nobler parts of the creation of God should be less full of inhabitants, though still meaner the nearer this earth; but if you ascend higher, you are to suppose all filled with living inhabitants; and (as we have reason to apprehend) with creatures innocent and up right with God, angel-like creatures.
It is true many angels fell, many, if you consider them abstractedly; but take them comparatively, and we have no reason to think but that they were a very small part of the host of heaven, in comparison with them that stood, and retained their integrity; and if the upper regions be replenished with innocent creatures, full of the love of God, and of the knowledge of God, and who stand in absolute devotedness to him; then you must consider the blessed society, the society of the blessed, to be a most numerous thing. The innumerable company of angels, and the spirits of men made perfect; so that the angels that have fallen, and the apostate sons of men that shall not be recovered, and that finally persist in enmity against all the 344methods of reconciliation, though they will be numerous., yet a little inconsiderable number they must be, in comparison of all those glorious creatures that inhabit the more noble parts of God’s creation: and it would make a man’s hope revive, and spring, and flourish mightily in him, to think of being ere long one of that vast and numerous assembly, that blessed glorious assembly, the innumerable company of angels, and the spirits of just men made perfect. And,
3. Consider, again, the high and admirable perfection of these blessed creatures, of whom you are to be one; their bodily perfections, (which are not nothing,) and their mental spiritual perfections, which are incomparably more, are to be considered. As to the former, the words immediately foregoing the text, do directly cast back our thoughts upon them, upon those perfections that are more properly corporeal, and that belong to the body: not only they, (that is the rest of the creation,) but ourselves also, which have received the first fruits of the Spirit, even we ourselves groan within ourselves, waiting (which carries hope in it as you do well know) for the adoption, to wit, the redemption of our bodies; for we are saved by hope. We that now dwell in these bodies so cumbersome, so tiresome, that are such an annoyance to us, and so great a depression to us; we are hoping, hoping for a time and state of things when these bodies are to have an entire, complete redemption from every thing which is gravanimous and burthensome to them, and by which they are gravanimous to our spirits, to ourselves; and it is by the hope of this, that we are saved. Here we are depressed and sunk very low; these bodies are prisons and dungeons to us; they are so, but we are saved by that hope of the day of our redemption; the redemption of our bodies, which is also the day of our adoption, or solemn adoption.
I have told you upon this occasion formerly, of a double adoption among the Romans, private and public. It is the public adoption that is here referred to. In the private, every good soul is adopted when it is regenerate; but the public adoption, or the manifestation of the sons of God, (as it is afterwards called,) it is referred unto that day when all are to be visibly invested with their glorious bodies, conformed to the glorious body of our Lord Jesus Christ. To have such an agility of body as that, it shall never be a clog; such refined spirits that will never cloud our thoughts, that will never obstruct the notions of the goal. 345And that shall be, with respect of aptitude, to speedy motion so little cumbersome, that, as Austin’s celebrated expression is, ubi voluerit animus, ibi protinus erit corpus; wheresoever the mind wills or wishes to be, there the body shall be in a moment. Its motions, and (for ought we know,) its texture, (as that of the sun beams,) gliding as quick as a thought, this way, or that; and (for ought we know) as fine; it being very easy to make the grossest earth as fine as the purest ether, to him that made all things out of nothing; and since chemistry performs a great deal this way by human art, much more may divine.
So as that these bodies that we are afterwards to inhabit,
are said to be from heaven, the terrestrial to be all gone;
for in this we groan, “earnestly desiring to be clothed
upon with our house that is from heaven.”
2. And it is very material, and seems to be glanced at in
that which is said by our Saviour; “Therighteous shall shine
as the sun, in the kingdom of their Father.”
3. And then, if you consider again the spiritual and mental perfections (which is incomparably a great thing) of the happy members of this glorious, blessed, numerous society. There you must understand his knowledge in perfection, his holiness in perfection, and his love in perfection. It cannot be expected that in this subject, I could stay to dilate upon every one; but it is a great thing to think of the matter of our own hope in this: I hope to be one of them, I hope to be such a creature, inhabiting such a mind, in such a body, to be one of those Isangeloi, (as they are called,) angels fellows, equal to the angels of God: Oh! that we should have such things as these in view, and obvious to our thoughts, and yet have no thoughts about them, or few thoughts about them! Live with minds (as it were) confined to this earth, and continually grovelling in the dust of it! This is mean, this is dishonourable to our Father, who hath begotten us to a lively hope of a glorious inheritance; and it is most injurious to ourselves. To think that I shall have a mind, a spirit ere it be long, (as mean and abject a thing as I now am,) all (as it were) coin posed, and made 346up of knowledge, and of purity, and of love; what a glorious thing is that? And that I shall have a spirit inhabiting a body, (since I was made to join with a body,) that shall be no hindrance, no burthensome thing to me, no tedious, irksome, companion to all eternity. And again,
4. Consider about this state, the universal harmony that
must hereupon be in all this glorious, blessed society, as
vastly numerous and extensive as it is through the spacious heavens, those regions of light and bliss: come wherever one will, the same order universally obtaining every
where; all animated by one and the same spirit; for they “that sow to the Spirit, shall of the Spirit reap life ever
lasting.”
5. Consider the glorious visible residence of our great
Redeemer among them, who can render himself every where
present, and every where appearing in conspicuous glory.
How grateful and entertaining a thought must that be to
them, who love our Lord Jesus Christ in sincerity, that
they are to be for ever with the Lord, when that happy
season comes, that the Lord descends with a shout, with
the voice of the archangel and the trump of God; and the
dead in Christ are first raised and caught up into the clouds,
and do meet their Redeemer in the air, men are they ever
with the Lord.
And to this also, the context here refers us, still leading
us to the final object of our hope; they are to be the heirs
of the eternal glory, as their inheritance; they are to be “joint heirs with Christ,” they are to inherit with Christ,
“and, after having suffered with him, are to be glorified together with him,”
6. Consider too the divine presence universally replenishing 348all, for in that everlasting state God is himself to be
immediately all in all; and so all to be universally transformed into the image of that bright glory, which shines
upon them from his blessed face, and all to inhabit that one
and the same divine presence, where there is fulness of joy,
and where there are “pleasures for evermore,”
7. Consider the nigh satisfaction that every one of those
blessed creatures must have in himself, for there is to be a
glory revealed in us, (as a little above the text.) The context is full of accounts of the final object of our hopes, and
gives us frequent occasion to consider what it imports, and
carries with it; “I reckon that the sufferings of this present
time are not worthy to be compared with the glory that
shall be revealed in us.” Every one of these glorious creatures is to be glorious within. As it is said of the king’s daughter, the spouse of Christ,
“She is all glorious within.”
How infinitely satisfying must such an one’s own frame, 349and the complexion and temper of his own mind, be to himself, when, through a boundless and immense eternity, one shall never have occasion to reflect upon one. disorderly thought, or say I wish that thought had never been thought; never have occasion to reflect upon one irregular wish! Oh! the holy order and rectitude that will be within, when every faculty and every power shall be under the dominion of that Almighty Spirit of divine light and grace; when it shall be as impossible to be the author of one wrong, or misplaced thought, as it would be to any of us to be the author of another world, of a world that should be excentrical to this! What a satisfaction is this, and must be, when a person shall so everlastingly agree with himself, as to have no war within him, nothing. of reluctation, nothing of contrariety, against what he knows to be equal, and congruous, and fit, and comely; but every thing just as it should be. And then, thereupon,
8. The mighty complacency that such must take in one another; the everlasting complacencies that they must take in one another, when they are all alike, not equal; it is plain enough there will be different orders; but all alike, all of one mind, all of one sentiment, all conspiring in one and the same design. And then consider,
9. The pleasantness of their perpetual work, wherein they are all to be united; to wit, joyful and everlasting adoration; every one pleased with another, upon this account, that he knows him to be pleased with exalting God and the Lamb, for ever, and ever; when every one knows his fellow to have the same pleasure that he hath in prostration, in falling down before the throne, in ascribing all praise, and dominion, and glory, to him that lives for ever, and ever; the eternal Godhead, Father, Son, and Spirit. When the comeliness and equity of the thing recommends itself so fully to every mind, and all agree in one sense. “Worthy art thou, O Lord, to receive blessing, and power, and dominion, for ever, and ever,” and all say Amen, all proclaim their joyful Amen. The vast and spacious heavens continually resounding with this sort of melody, all giving their joyful, grateful Amens, to one and the same thing. And this eternity goes on, never wearisome, never grievous; because all this employment, and the exercise is so suitable to the complexion of every one’s mind, none can ever disagree to it, and all things do conspire, and concur to make these associates in bliss, and glory, and adoration, the most grateful company to one another. We experience 350something what pleasure and sweetness there is in conversing with such as are wise, and learned, and good, when these things are in conjunction; but when they are in perfection, in absolute perfection, Oh, the pleasure that will be taken in being associated with such ones! Lastly,
10. The perfect assurances that all have of the perpetuity of their state, and that there shall never be an end of it. “The light afflictions that are but for a moment work out for us a far more exceeding and eternal weight of glory;” it can never lose its weight; there will be no detraction, no diminution from it, to eternity. Therefore there is an impossibility, an utter impossibility that ever there should be a cessation.
And that is one direction to this purpose, to keep alive this hope, contemplate much, and as distinctly, and with as clear and formed thoughts as you can, the glorious object of it, the final and eternal state; and be ashamed of having such things in view, and of having so few, so unfrequent, and dull, and sluggish, thoughts about such things.
Sermon XXVI. Preached, October 25, 1691.
We are saved by hope.
BUT now go on with the further directions that are to be given for the mentioned end.
Direction 2. That we compare with that expected heavenly state the present state wherein we are; and with the blessedness of the one, the wretchedness of the other. For if there be any ground for a better hope, there is nothing more likely to awaken it, (supposing we have such a ground before our eyes,) than to have our spirits effectually stung with the sense of the present evils wherewith we are beset, and with which we are continually infested. If we like our present state well, there is no place for hope, no room for it, or if it can have any place, it can have no effect; 351it will be a very faint, languishing hope, that we shall have for another state, if we are very well pleased with that wherein we are already; and therefore, as to our present state, we should bethink ourselves, and consider, whether, having such a future one in view as hath been represented already, as the ultimate, final object of our hope, we have reason to take up with that wherein we already are.
And this we are manifestly led to by the context, which, when the text tells us, “We are saved by hope,” doth conjunctly tell us, what the present state of our case is, in a twofold respect; in respect of this world, in which we live; and in respect of these bodies, to which we are now confined. The former whereof draws our thoughts to consider the remoter evils which do beset us; and the latter, those nearer and more pressing evils which are closely and continually urgent upon us.
1. In reference to the state of this world, can we think it a covetable thing, long to continue in such a world as this, when we have any ground in view, of a better hope, or the object of a better, represented to us? See how the state of the world is represented in what goes before, and which the text refers unto, that is, the creature (this inferior creation it must mean) is all subjected unto vanity, and is all groaning under the bondage of corruption, and travailing in pain together, until now. This being the case in this respect, saith the Apostle, “We are saved by hope.” We are here ingulphed in a world of miseries and sorrows; and all things round about, they are (as it were) in one degree, or another, under a pressure and languor; do not we behold the creation drooping? This lower world in which we are, may be seen (as it were) hanging the head, that a languishment is upon all things, the shadow of death hovering over all in every part, and yet subjected unto this state in hope; hope being in reference to the inanimate or irrational part to be understood but objectively. It is subjected to this state of things, but in hope; there being a prospect that it shall be redeemed, shall be recovered, so as to partake of the glorious liberty of the sons of God, whose manifestation doth approach. Now, when all this world is hoping for a better state of things, shall not we hope? We that have received the first fruits of the Spirit, as it after wards follows: or what? is impurity, misery, and wretchedness, become so much our element, that we are content to live still there, whilst all things are (as it were) expressing a sense round about us, groaning and travailing; and 352we pleased, we only pleased, to remain in such a state as this is? But to look upon the state of things in this world, more particularly.
(1.) We find it replenished with inhabitants, over whom,
Satan hath universal dominion; he is called the god of
this world, (the usurping god of it,) the “spirit that works
in the hearts of the children of disobedience.”
(2.) We find this world to be replenished with inhabitants full of atheism, and enmity against their Sovereign, and rightful Lord. All affecting to be without God in the world. And,
(3.) They are full of all unrighteousness, malignity, deceit,
envy, wrath, as experience shews, from age to age, and
from generation to generation if and never more than in
this age. A world replenished with inhabitants, that are
tearing one another to pieces every where, as they can have
opportunity; such an account as is given of the inhabitants
of this world, (
(4.) They are still more liable to disturbance from it, who would have least to do with it; to wit, those that are most intent upon wickedness, every where are most mischievous to them who have any savour or impression of goodness upon them, so that it is to them that are such a very hell. It is to themselves very much their own element. The world is such as they make it themselves, and in very great part affect to have it; but to them that have received an impression from above, and are begotten with a principle that suited them to be inhabitants of another world, it is of all others most troublesome, mischievous, and disquieting, to them; and therefore, they of all others have much the more reason to be weary of it, and to cherish the hope (when they have any ground for it) of being in a better state, a better world, ere it be long. And if we lastly consider,
(5.) The dreadful ruin that will befal this world, in the
tract of time, and before a perfectly good state can obtain
or have any place; now much soever things may be better 353in the meantime; yet there is an universal ruin to be before
there can be a perfect and thorough restoration. And the
world is groaning, and travailing in pangs, and will be,
more or less so, even to that end, that consummation or
things, that day, when all is to be (as it were) purged with
fire, “and pass away with a great noise.” “When the heavens shall be rolled up as a scroll, (these lower heavens,) and
the elements melt with fervent heat, and the earth, with all
things therein, be consumed and burnt up.”
2. The nearer, and more closely pressing evils that are
upon us, as we are in such bodies, as these we do now % inhabit, and dwell in, even that should mightily enliven hope,
and put it upon a more vigorous exercise, for those are the
evils that we are stung with continually; and to these we
find there is a more immediate reference, in what goes before the text, not only they, (the rest of the creation which
are, by an elegant rhetorical prosopopeia, represented as
having sense, and having hope; a sense of the present evils,
and a hope of a better state, not only they,) “but we ourselves also (
1. For the former sort of these evils, which we suffer in these bodies, to wit, which they themselves are the immediate subjects of; truly, while we have the prospect of a better state than that, and the hope of it in view, it is mean, and vile, and unworthy, not to have that hope of it live, and be often excited, and raised up in us; for what infirm things are these bodies? How much infirmity do they suffer in themselves? How are these earthly tabernacles shattered from day, to day? Shaken with agues, burnt with fevers, drowned with dropsies, harrassed and torn in pieces with stones, stranguaries, cholics, and such kind of painful diseases? Though these are lesser things, they are not nothing. The sons of God are to wait in hope, and with groans, (groans full of hope, not of despair,) for the adoption; that is, the redemption of these bodies, and are in great part to be saved by this hope; it is the hope of a better state, even in this respect, which must draw us off from the present bodily State.
What we feel is not enough, if we do not hope too, for though we feel very great grievances and pressures in these bodies, which they themselves are the immediate subjects of; yet, notwithstanding, we are so much naturally in love with this flesh, and this bodily state, that we shall rather endure all this, than change, if we have not a better hope in view; if our souls be not erected, and raised up within us, to consider, What! I was not made for an eternal inhabitation in such a body as this; and though I am to be patient of an abode in it, I must not be fond of it; I must 355endure it, but not take pleasure in it, when I know it belongs to me as an inheritance; and as I am an adopted one, one of God’s sons, to be otherwise provided for, in point of habitation hereafter. “We know, that if this earthly house of our tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens;” and therefore “we groan within ourselves, not to be unclothed, but clothed upon.” They are not so much groans of sense, as of hope: though they are excited, and raised by sense at first, they are heightened and improved by hope. If it were not for hope, we should groan like beasts under such a burden; but when we have so great hope in view before us, that doth quite change the nature of these groans, and maketh them, not only rational, but holy ones; groans of men, and groans of saints, to wit, for such a bodily state, or such a state, as to these bodies, as wherein we shall be more capable of serving and enjoying the blessed God for ever, the great object of our worship and hope. But then,
2. For the evils which we suffer by our being in these bodies, they are of a far higher nature than those that we suffer immediately in them, or whereof they are the immediate subjects themselves. How mighty an influence hath the very temper of these bodies upon our minds, to pervert, corrupt, and deprave them, to bring in upon us, and to continue and renew from time to time in us, whatsoever is most pernicious and prejudicial to the nature, and the proper, and the genuine operations of an intelligent, immortal spirit. For,
(1.) It is by our being in these bodies, that our minds are diverted from those noble employments and exercises, wherein we should be continually taken up about higher things; these very bodily senses, which let in divine light and glory upon us, let in vanity, and befool and betray us from day to day; so that we have cause to complain, (as a worthy person whom I knew did,) Oh! how are we deafened by these ears of ours? and how are we blinded by these eyes of ours? that we cannot hear the voice of God calling us to heaven, to his eternal kingdom and glory; that we cannot behold the divine light that shines through all things! How are we, by these very senses of ours, made insensible, may we truly say? To our very tastes, the best and most valuable things are rendered tasteless, and without savour and relish to us. This is what we do immediately owe to these very bodies, and our bodily abode, 356our being confined for this time to these bodies. And again,
(2.) Not only are our minds diverted, but darkened by an influence from these very bodies, in very great measure, so as that all our apprehensions of things, which are of a spiritual and divine nature, they have a terrene tincture upon them; our thoughts are gross, our conceptions are carnal, they smell and savour of the earth in which we dwell, and which makes up our house and habitation for us, incloseth these intelligent, immortal spirits of ours. While it encloses them, it imparts a terrene tincture to them, and makes all our thoughts and conceptions of things gross, earthly, and carnal, like themselves, in which these souls of ours are rather indeed prisoners than inhabitants. And,
(3.) Hence it is also, that our affections become alienated from divine and spiritual things, and in so great a measure, dead to them. The things of this earth we can savour, bodily things we can affect, we can love them, we can desire them, we can delight in them; but things that are of a divine and heavenly nature, towards these we are all dead. A total death passeth, and binds every affection of our souls, till divine grace comes to shew what miracles it can work. Saith God, I can make a clod of clay love me, I can put the tincture of heaven even upon earth itself. Till (I say) a divine, almighty power be exerted, every thing that is of a spiritual and heavenly nature will be disaffected perpetually by us. I can taste no sweetness in any such thing, might the poor soul be forced to say, even from its own continual experience, and often renewed trials of itself. They that are after the flesh, will only savour the things of the flesh, and not the things of the Spirit: and it is only the exertion of Almighty power, by the Divine Spirit, that gives victory to our spirits, so as that they shall not be always under the dominion of the fleshly principle; where these spirits come to recover their own dominion, where light, and reason, and judgment, come to be efficacious, and to have their proper power and government restored.
It is by the influence of the Divine Almighty Spirit, that
any are regenerated into this state, otherwise we should be
mere compositions of flesh, and nothing else, as is expressed
concerning the state of unregenerate men, compared with
the state that they are brought into by regeneration. “That
which is born of the flesh, is flesh;” (speaking of whole human nature,) it is but flesh;
“but that which is born of the 357Spirit, is spirit.”
(4.) There is strong and unitive propension in these souls
of ours, and by their abode in this flesh, to those things that
are terrene and carnal, of a nature like their own. And
that completes the wretchedness of our case, that to all
things that are most suitable to us, we are dead; but to
those that are most unsuitable, and farthest beneath us, to
them only we live, to them we are alive: and it is a miraculous work of divine power and grace to make it be
otherwise with us, while we are in these bodies. This is
that which is certainly to be considered by us with the bitterest regret. Have I that affection in my
nature, that is
capable of being placed upon God, upon heaven, and upon
unseen glory? And what? Is it drawn down by this bodily
abode, and union with this body, to terrene and earthly
things? Into what agonies should it put us to think of this?
Have I that love in my nature, that is capable of uniting
to my highest and best good, and instead of that, doth it
only unite me with a clod, with a piece of clay, with
this base and impure earth? How unsufferable a thing, how
little to be borne by them, who understand themselves,
to be born of God! and who, though they are to live
awhile in these bodies, yet it is but a life that hovers continually upon the shadow of death, a kind of dying life,
they are (as it were) between death and life. Life there is,
and that life, if it be, or wherever it is, will commence, will
be eternal life at length. But in what a faint image, in
the mean time, and in what a continual struggle, so that
there is always reason for those outcries, “Oh, wretched
men that we are! who shall deliver us from the body of this
this death?” That pathetical self-bemoaning of the Apostle
suits our common case, though we have not that sense of
it, that he expresseth,
Now mark the connection. What we have hinted to us of this sad present state of our case, doth immediately precede here. We are groaning with the rest of a groaning world, 358that are all in travailing pangs, being subjected in hope unto vanity, and corruption, and bondage. “We also that have received the first fruits of the Spirit,” we are groaning too, with the rest of the world, “waiting for the adoption, the redemption of the body,” when we shall dwell like the children of God. It is our consideration of the wretchedness of our” present case, in these respects, that must awaken hope in us, and make the exercise of it more lively and vigorous: that the being gradually habituated to so low, and mean, and abject a state as this is, may not quite sink us, as it must do, if hope be not kept alive, and maintained in us; an hope, that though things are in these respects very sad and grievous, yet they shall be better; the case shall be mended; we shall be in a better world, and in better bodies than these are; bodies that shall have more favourable influences upon intelligent minds and immortal spirits, or less noxiousness than these bodies have.
That is the second direction; with the representation which we have of the heavenly state, let us consider and inspect the wretchedness of our present state on earth, as we dwell in this lower world, and as we dwell in such bodies as these that we now inhabit. And,
Direction 3. That this hope may be cherished, and kept alive in us, to our actual salvation, let us carefully avoid unsuitable and unscriptural, horrid thoughts of God, upon whom this hope of ours must terminate. Nothing will so depress and stifle this hope, upon the influence whereof so much depends, as to have black, and dark, and horrid thoughts of God, beyond and contrary to what his own representation of himself in his word gives ground for. Now nothing is more natural than,
1. For persons that are yet altogether in their sins, impure creatures throughout, to represent to themselves an impure deity. Nor again,
2. Is there any thing more natural, when souls begin to be a little awakened, and stirred to mind their own concernments, than to entertain and admit thoughts of an horrid and dreadful being, which they put the name of God upon, and which (as they know God is to be the object of their worship) they clothe with such apprehensions of him, as makes their worship savour of nothing else but a kind of dread, that always possesses their spirits, so as that they worship only like slaves; not like the children of God, not like his sons, but as those that are afraid of a tormenting lash perpetually; that are allured by no love, no goodness, 359no kindness, no apprehension of his love. And nothing doth more directly tend to destroy the hope that should be in us, and whereby we are to live.
And pray do but consider this one passage, “Be not
thou a terror to me; thou art my hope in the evil day.”
Direction 4. The next direction will be, that which I hinted at the last time, and I told you upon what occasion, to wit, that we maintain in ourselves a just love to our own souls, and a desire of their salvation. This the series of the discourse naturally leads to; and I have found it necessary to speak very distinctly to it, as having met with bills, once and again, that suggest this case; a fear that all that is done, in a way of obedience, should be from a motive of self-love, and a desire and design of their own salvation; and not so principally, for the glory of God therein. Now what I shall say to this, will lie under these two general heads.
1. To evince to you, from the ground in the text, (“We are saved by hope,”) that there ought, and must be in us a principle of self-love, to wit, love to our own souls maintained, and kept in exercise all along. And,
2. I shall say somewhat to the doubt, and shew whether this self-love be the principal mover, yea or no, of hope in these souls; or how they may yet discern that it is not the principal mover. For the
1. That there ought to be such a principle of love to our own souls, that must be exercised in us, through the whole of our course, upon the very ground here expressed in the text, that “We are saved by hope,” consider the following things.
(1.) If there be not such a love to our own souls, that shall put us upon this earnest desire and endeavour of their salvation, there can be no hope of it; for there is no hope of that, which we desire not. What a man desires not, he 360cannot hope for; therefore hope with reference to the business of our salvation, would be simply impossible, naturally impossible, if there were no such love to ourselves, or to our own souls, as should make us to desire salvation; for that which we desire not, it is naturally impossible we should hope for. And,
(2.) Supposing such love to ourselves as should make us desire our own salvation were an unlawful thing, it would by consequence make the hope of our salvation an unlawful thing too: and so to say, we are to be saved by hope, were to be saved by a sin, and the whole business of our salvation were to be carried on continually by a continued sin, through the whole of our course; than which, you may easily apprehend, nothing could be imagined or spoken more absurd.
(3.) We are bound to endeavour, in hope, the preservation of the health and life of these bodies: and much more are we to endeavour, in hope, the eternal life and salvation of our souls.
(4.) We should in our whole course (if we should make it our business to suppress such desire and hope as this) counteract the law of our own nature; and we must know the law of our own nature is God’s own law: he that is the Author of our nature is the Author of the law of nature; and there is no principle more natural to us than love of ourselves. And,
(5.) We should not only contradict the law of original nature, but we should act against the continual dictates of
the new nature, wherein the principle of this self-love is a
governing thing. “He that is born of God, keepeth himself, that the evil one toucheth him not.”
(6.) It were quite to subvert the whole gospel constitution,
which doth apply itself directly to the principle of self-love
in the whole dispensation of it, as supposing that natural to men, and that they
should be unnatural, and monsters towards themselves, if they act not according
to it. What mean all the gospel invitations, and promises, and threatenings, but to apply themselves immediately and directly to
the principle of self-love in men, apprehending that they 361should have some regard to themselves, and to the concernments of their own souls? It supposeth this, when our
Lord breathes forth such sweet and alluring invitations as
those; “Come unto me, all ye that are weary, and heavy
laden, and I will give you rest.”
2. To answer the doubt, I will only say these things very briefly to you; that is, whether self-love be the predominant principle, so that any have reason to think all their obedience proceeds from self-love, more than from a desire of God’s being glorified in their salvation. Why,
(1.) I would desire such to consider, that the blessedness
of heaven doth very principally lie in perfect sinlessness, in
being perfectly free from sin. And so, in being as perfectly
like God, as we are capable: “We shall be like him, for we
shall see him as he is.”
(2.) Sin is the only thing by which God can be dishonoured. “In breaking the law, dishonourest thou God.”
(3.) Let such consider, do they desire perfect sinlessness? yea or no: and let them deal faithfully with their souls in that particular. Do I desire to be perfectly free from sin? or do I hate every thing of sin, so as to long for nothing more, than perfectly to be free from it? Let their own conscience give an answer to them concerning this, whether they can sincerely say, they do desire nothing so much as perfect freedom from sin; they do desire to be rid of that, by which alone they do dishonour God. And you must know, that sin, in the very nature of it, is more dishonourable 362to God, than it can be hurtful unto them: it is both dishonourable to God and hurtful to us; but the principal thing is a dishonour to God, as it is against him first. It is against us but secondarily, and in the lowest place. Let them then bethink themselves; suppose sin did not hurt me, yet do I not hate it, and do not I desire to be perfectly free from it, as a thing that dishonours God, and as it inclines me to dishonour him? And it is an uncreaturely thing, as it is a vile thing, to have that in me which is an opposition and contrariety in its own nature to the Best of beings, the most perfect and most excellent of beings. And then,
(4.) That the blessedness of heaven further lies in the soul’s entire satisfaction, and acquiescence in God, which is the thing we mean by enjoying him. Fruition is the soul’s rest. The blessedness of the heavenly state lies in the soul’s perfect rest and acquiescence in God, as the best and most satisfying good. And hereby it is plain, that we honour him the most that we are capable of doing, for if the soul do perfectly rest satisfied in God, as the best and most excellent good, we do thereby voluntarily acknowledge him in the most significant (to wit, in a practical) way, to be, (what really he is, as he is God,) the best good, the most comprehensive, and the most absolutely perfect good. The soul doth most honour him, in enjoying him, more than it is capable of doing any other way; for my continual enjoying him, to wit, my continual rest and satisfaction in him, as the best good, is my practical owning him as such. And that is honouring him, when I draw off from all things else, and say, You are not good enough, you have not that excellency in you that is suited to the nature, excellency, and capacity of my soul. Then you betake yourself to God, and there you eternally acquiesce, and take up your satisfaction and rest. This is to confess, actually and practically, that he is all that, which all the creation besides is infinitely short of to you. And so to do, is to glorify and honour him, the most that you are capable of as creatures. In our enjoying him, we glorify him most. And then, lastly,
(5.) As that which is so clear and sure (as I think) to put all out of doubt, if any can say that they hate sin, as the worst of all evils that can exist, or be in being; and do love God as the best of all good, as can also exist, and be in being: this hatred of sin as the worst evil, and this love of God as the best and highest good, must proceed from the operation of his own Spirit; none could ever hate sin 363as the worst of evils, and love God as the best of goods, but by the peculiar operation of the Holy Ghost. Now if the Holy Ghost does produce these great effects in any, you may be sure he can do God no wrong in these productions of his: he governs his own productions equally. The Spirit of God can never be the author of any one’s doing God wrong. That you should desire a good for yourself, more than for glory to him, when such operations in you, as hatred of sin, and love of God, do proceed from his own Spirit, that Spirit will never be the author of irregular motions, so as that you should desire your own felicity more than the glory of God.
And, therefore, though these things lie mixed in you, there is love to God, and love to yourselves: and there ought to be both, but you cannot tell which is predominant, by an immediate inspection and view of the effects; look to your cause, and these effects could proceed from no other cause, but the operation of the Divine Spirit; that is, you could never hate sin, but from the Spirit of God. You find that you do hate it, but you do not know whether it be because it is most dishonourable to God, or because it is hurtful to you: yet, I say, your hatred of it proceeds from the Spirit of God. And again, you do love God, but so love yourselves, and your own salvation, that you have one interest in the matter: you love him, in order to your enjoyment of him; you love him, in order to your fruition of him, which is a good to yourselves, and so it ought to be. But you know not which desire is more predominant, which you desire or covet more, that you may be happy, or God be glorified in your fruition of him I say, this supreme love to God is not the work of your own spirit, you could not love God above all, (if it were even for your own enjoyment of him only,) but by the help of his Spirit. And the Spirit of God, when that is immediately at work, will be sure to do right between him and you. It will not let you love yourselves more than God, when that love is the immediate production of that Spirit, living and acting in you. And we can be surer of nothing than we are of this, that there can be no hatred of sin, as the worst of evils, nor love of God, as the best of goods, but from the Divine Spirit. And if it be from a Divine Spirit, that Spirit will not be the author of so irregular a motion in us, that we should design ourselves, more than him, in these things. And so much I take to be exceeding clear and plain, in reference to this doubt; and it is very unreasonable that any should trouble 364themselves much about it, but fall admiring and blessing God, that hath made them hate sin as the worst of evils, and a thing by which he is dishonoured; and to love God as the best good, which is as inseparable from the eternal enjoyment of him, as that enjoyment is from their eternal adoring and glorifying of him in that state. There are many other directions remaining, but no more at present.
Sermon XXVII. Preached November 8, 1691.
We are saved by hope.
NOW to go on, the next direction to be given is,
Direction 5. Ponder well and thoroughly the capacities of your own natures. I know not what should do more to raise and cherish this hope in you, of which the text speaks, for you have been told it doth not speak of hope, as hope; to wit, all hope. There is an hope (as was said) that is so far from saving men, that it destroys them. There are many that are ruined, and not saved by their hope; but it is the truly Christian hope terminating to the last end of it, in a glorious eternity that we are to be saved by; that which is truly the hope of salvation, and which is spoken of under the notion of an helmet, the seat of counsel and design; and it is impossible there can be any design for salvation, without hope; or indeed any design at all, whereof there is no hope; and therefore I say, in order to the heightening, and improving of this hope, the truly Christian hope, it is of the greatest necessity and use imaginable, to study much the capacity of our own natures; to wit, often to recount with ourselves, what is such a creature as I, an human creature, capable off What are the limits and bounds of my capacity, the capacity of my nature?
Nothing will be plainer, (if it be considered,) than that our natures are capable of greater, and more enduring things, than ordinarily we employ our minds about. The usual exercise of our minds is far from reaching the capacity 365of our natures: from any body that allows himself to think, this acknowledgment will be extorted, at the first sight or hearing, that spiritual things are greater, more excellent, and more noble, than earthly and carnal things are. And do not we find there is a capacity in our natures of conversing with such things? Are our natures capable of conversing with nothing but earth and clay? Can they look no higher? Can we form no notions of objects of a more noble and excellent kind?
And they are capable of more enduring things than we employ them about, that is, of eternal things; nay, so far it is from us to be incapable of having any thought of eternal things, that if we could impose upon ourselves, we cannot possibly avoid that thought; our minds will run into an endless and eternal scheme, do we what we can; that is, we cannot so much as by a thought fix to ourselves any utmost bounds, or periods of things; and therefore, our minds do naturally run into eternity. And more than that, we are not only capable of knowing much of spiritual, and eternal things, things that are more noble and excel lent in their kind, and more lasting in duration, than the things are which we commonly employ them about.
But we are capable of understanding this higher and larger capacity; we are secretly conscious to ourselves, that there is nothing terrene and temporary, that can measure the capacity of our nature, and fill up, and correspond to it; every man is conscious to himself of this, that allows himself to think; we are not only capable of knowing that there are spiritual things above the sphere of sense, and eternal things above the bounds and limits of time; but we are capable of knowing that we know it; to wit, we are conscious to ourselves of the greater and larger capacity of our natures.
And that being supposed, truly it must be said of us, we know too much, to enjoy no more. If we are not to hope for more, we know too much; we know that there is a glorious sphere of spiritual objects, that lie above the reach of our sense; we know there is an eternal state beyond the bounds and limits of time; and knowing this, we know too much, if we are not to hope for more. And if that indeed were the state of our case, that we are to hope for no more than what lies within the compass of our present state, it might make a mere philosopher to curse his nature, that ever it should be capable of prospect, that ever I was a creature capable of prospect, and yet so doomed and confined 366to the strait and narrow bounds of this base earth as to have nothing to enjoy, higher and greater, than this can afford me. Study the capacity of your nature, and think with yourselves, this immortal mind and spirit that I have in me, is it to be supposed it could have been put into me only to sustain a mean, vile flesh, that after the greatest and utmost care, must at length rot in the dust? Had I a reasonable immortal soul put into me, only to enable me to eat and drink, to please and indulge sense? A brute is furnished for such purposes as these, as well as I.—What? Did I need a mind, an intelligent mind, an immortal mind, for such purposes as these?
A man may confirm it himself, that he is not in a dream about the larger capacity of his own nature; for when he finds he hath in him a mind, is that a dream? Do not I know, I can know? Do not I understand, that I can understand? And that I have that in me that can think? And I beseech you, what proportion is there between a thought, and a clod of clay? Between a mind, and a piece of earth? That the capacity of this mind should be filled up with any earthly thing, what proportion is there in that?
And then, that this mind of mine must be an immortal thing, and so exist in an eternal state; I cannot be in a dream about this; for I beseech you, what proportion is there between a thought and death? Is it a likely thing, that a thing that can think, can die? If I have that in me that can think, I have that in me that cannot die.
And then, reckon it unworthy to hope beneath the capacity of your nature; to let your ordinary hope, the hope that is to live in you, and guide your course, to let that (I say) sink beneath the capacity of your nature. And again,
Direction 6. Consider much, the large and immense goodness and benignity of the divine nature; and do not think it agreeable to that, (as it is certain it cannot be,) that there should be such a sort of creatures endowed with a spiritual, immortal mind, that should not be accommodated and suited with proportionable objects. Consider the goodness of God to this purpose, as it appears in other instances. You see that all other sorts of creatures he doth accommodate with suitable objects. Look to yourselves, consider his goodness to you in other respects all your time hitherto. He is that God (as good Jacob when dying said) “that hath fed me all my life;” through him you were born, and through him you have lived; did he give you the 367appetite of meat and drink, and hath he not given you meat and drink too? If he hath given you faculties in your inferior nature, he hath assigned you their particular suitable objects. And do you think that if he hath given you also rational and immortal minds, it could stand with so vast goodness, not to suit them with proportionable objects too? Is that like his other methods? When the whole earth is full of his goodness, this region, this seat of apostacy, and wickedness, all the creatures looking up to him with craving eyes, and he satisfies them all: therefore it cannot be on his part that ever there should be such a flaw, such a defect, in the order of things in his creation, that he should have made an intelligent, immortal mind and spirit, and never have provided for it a suitable good, that may answer the capacity of his nature; and you already know, that there is no terrene, or temporary thing, that is a suitable good to it.
And thence it cannot but be, (for the matter must not be refunded upon the Creator,) I say it cannot but be, that if souls be miserable, it must be by themselves; their aversion from God, their refusal to return to him, their resistance of the methods he hath used for the gathering back of wandering souls: they will not return, they love earth and vanity more; and if this, indeed, be the habitual temper of any soul under that gospel, which is designed on purpose for recovering and reducing souls unto God, and this disaffection of theirs cannot be overcome, this is the highest provocation that can be given to goodness itself; and goodness itself must most highly justify and gratify itself in the ruin of those souls, who have had the offers made them of a suitable correspondent good, but lived all their days, while here in the flesh, in the refusal, and contempt, and defiance, of these offers. And again,
Direction 7. Consider the confirmation that God hath so expressly given of his special good-will to his own, besides what may be collected of his common goodness towards the generality of his creatures; think how he has confirmed to them, that are become peculiarly his, his peculiar kindness, and favour; and their right and title to that heavenly inheritance which they are finally to hope for: he hath sundry ways confirmed it to them.
1. By their regeneration; by which he hath in a great
measure cured (to wit, in a prevalent degree) the depravity
of their sensualized nature. And even in the work of regenerating them, begotten them to this very hope, or to the 368hope of this very state. “Blessed be the God and Father
of our Lord Jesus Christ, who hath begotten us again to a
lively hope.”
2. He hath taken them into union with his own Son,
who is the primary great heir, and in whose right they
come to be sons, and so come to be heirs; how should this
raise hope in me? I am taken into union with the Son of
God. If you receive him you are so; that is the amplexus of
the soul; that faith by which the soul receives him, thereby
it comes to be adjoined to him, and so to be invested secondarily with his right.
“To as many as received him,
to them gave he power to become the sons of God.”
3. There is God’s special promise superadded to all this; to wit, that he will give grace and glory; and that the things that “eye hath not seen, nor ear heard, neither hath it 369entered into the heart of man to conceive, are all prepared for them that love him.” And,
4. He hath added his oath to his promise, that the heirs
of promise might have strong consolation from the two
immutable things, the promise and the oath superadded, by
which, it is impossible for God to lie.
Direction 8. Often renew your covenant with God, that so this hope may be cherished and live in you. Renew your covenant with God often, by which he becomes yours, and you his; by which he once became so, that so you may have a constant, explicit notion, or apprehension of him, as such; that you may not look towards him as a stranger, as an unrelated one. There is nothing needful to make him yours, and you his, but this mutual agreement by covenant between him and you. The matter is unalterable on his part; and you may be sure that nothing is more requisite on your part; nothing can be more requisite, than that you often commune with yourselves about this matter; Do I stand to my covenant? I once said I was willing that God in Christ should be mine, and that I in Christ should be his; am I still willing? Do I stand to this covenant with God in Christ; yea or no?
Then consider, whence are your expectations to be? I am
not to have my great expectations from a stranger, from a
strange god, but from a God of my own. “This God is
our God for ever and ever, and he that shall be our guide
even unto death.”
Direction 9. Keep up a continual intercourse with God
hereupon, walk with him if he be yours and you be his, and
that is ascertained by a sure covenant often recognized; then accordingly, walk with him continually, keep up an
intercourse by acts of reverence, and trust, and love, and
subjection; so is the intercourse to be kept up, for you
must consider, it is not an intercourse inter pares, between
equals; but it is an intercourse between an all-sufficient
God, a self-sufficient God, a sovereign Lord and Ruler, and
a mean indignant object, and (who ought to be) a subject
creature; and so only ought the intercourse to be kept up. “As the Father loveth me, so have I loved you: continue
ye in my love. If ye keep my commandments, ye shall
abide in my love, even as I have kept my Father’s commandments, and abide in his love.”
Direction 10. If such an intercourse should be intermitted, (as can never be, but by slips and failings on your part,) 371hasten the restoring of it. As you value the life of your hope, and as you value the life of your souls, hasten the restoring of it. That is not to be borne, for one to say, Now the intercourse ceaseth between God and me; What? that there should be a discontinuance of my commerce with God, this is not to be borne. Oh! hasten to get all rectified, and set aright, by renewed applications of the blood of Jesus; by speedy and serious turning to God with all the heart, and with all the soul. By any such more observable slips hope hath got a wound, and it is to be healed, recovered, redintegrated, by such a return; your return to God in Christ speedily and betimes.
Direction 11. After that walk more “circumspectly, not as fools, but as wise,” as knowing you are to live and be saved by hope; and your hope is to live, and be maintained by your continual commerce with God. Walk accurately according to the gospel instructions; to wit, according to the instructions and teachings of appearing grace. The grace of God, that bringeth salvation, hath appeared, teaching us, what? that “denying ungodliness, and worldly lusts, we do live soberly, righteously, and godly in the present world;” and what is the consequent hereupon? “Looking for the blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ.” Now, as being taught effectually by the grace that hath appeared bringing salvation, Oh, deny “all ungodliness,” and every thing of ungodliness; deny it as an abhorred thing, as a most abominable thing. What? Should I bear an ungodly frame of heart to him, whose grace hath appeared to save me? And all “worldly lusts;” shall worldly lusts rule in me, and govern me, who am a disciple of grace, and under the teachings of grace? And it teaches me to live soberly, righteously, and godly. Oh! let us comply with these teachings, when we see what will be the end of it, what will follow, then we shall live “looking for the blessed hope;” how reviving will our own hope be to us then! How full of vigour, how full of sweetness, and how full of power, and life! Every thought of that blessed state will even bless our souls, and make them flourish as a field that the Lord hath blessed. And,
Direction 12. Converse much with them that have the
same hope that you have. That is a very heart strengthening thing, mightily animating, to have much conversation
with them that will give you a reason of the hope that is in
them, “with meekness and fear;”
I tremble to think of the case of such, when they have nothing at all to keep off terrors from their hearts, but either a present peremptory refusal to think, I will think of no such thing; or the vain hope of a death-bed repentance at last, that shall expiate for so sensual and unchristian a life. I tremble (1 say) to think what the case of such men will be at last. They may have some confidence in a death bed repentance at a distance, while they put off from them the evil day; but that repentance may be far fled, removed, and hid from their eyes, when the dying hour is come, and when they are stretched out on the bed of sickness, and languishing. And will God overthrow his own design, merely to comply with the brutish inclination of this or of that man, when his design is to have a people in this world, that shall in their continual, holy, heavenly, conversation, testify against the wicked conversation of it? But he shall dispense with them, and let them live like so many brutal sots all their days, and save them at last, because they say they will repent upon a dying bed; but how such will dare to die, God knows; when in the mean time they hardly dare to come to an ordinance of God, but make all the shift they can, to avoid serious and searching preaching; and think it a great gain to them, if they can this or that day avoid a blow. Thou that hast lived so long in the indulgence of sensual and brutish inclinations, that art afraid to come to a sermon, or come to the Lord’s table; or the 373like guilt stares thee in the face; how wilt them not be afraid to die, and to appear at last before the tribunal of thy judge? Will God alter his gospel for you, and determine that a man may live an earthly and carnal life in this world, and be saved at last; though he hath told us, that they who mind earthly things (the gust and relish of their souls lies there, they savour them), their end is destruction, and they are enemies to the cross of Christ? They counter design the end of Christ’s dying, and so their end is destruction. And I add,
Direction 13. Take heed of too impatient a sense of the
tediousness of your expecting state, while you are expecting: we must be expectants here; we are saved by hope.
There needs a great deal of patience; not only in order to
bearing, but in order to expecting; not only in order to
the bearing of evil things, but in order to the expecting of
good things: “ye have need of patience, that after ye have
done the will of God, you might receive the promise.”
Direction 14. Labour to fortify yourselves against the fear of death, that so your hope may live and flourish. That inasmuch as the final object of your hope lies beyond time, and beyond this present world; it is a sad thing there should be that gulph between you and the last object of your hope, which you dare not shoot; but are afraid of that which you supremely are to hope for. How very uncomfortable a case is that, that the highest matter of your hope should be also the matter of your fear, the going into that estate wherein mortality is to be swallowed up of life? What? Are we afraid of becoming immortal? To be an gels fellows, equal with the angels of God, gathered up to the innumerable company of angels, and the spirits of just men made perfect? Are we afraid indeed of that which we are chiefly to hope for? Oh! labour to overcome that fear; know that Christ died for this end, that you might do it. He was partaker of flesh and blood, he took a human body as we have here; that “by death, he might destroy 374him that had the power of death, that is the devil; and deliver them, who, through fear of death, were all their life time subject unto bondage.”
It is not only an uncomfortable, and an unchristian, but it is an irrational thing, and an unmanly thing, to live under the continual dominion and government of the fear of that which cannot be avoided. That is irrational; no man can give account of his own reason, why he should do so. It is a scandal even to the reason of a man, to be engaged in a continual contest against impossibilities; that which can not be avoided, it is impossible I should avoid it. And to be in a constant war with this, is what no man can reconcile to his own understanding, if he do but use the understanding of a man.
And, therefore, there is nothing to be done in the case, but to fall into a speedy union with the great Prince and Lord of life, and then never fear death; that being the state of our case, that this death lies between us, and our great hope, our final hope: when we think what we are to enjoy after death, one would go through a thousand deaths to enjoy that; and much more to die once to escape a thou sand deaths. We die here every day; we are killed a thousand times over, from day to clay, and from week to week; and if we would die a thousand deaths that way, to avoid one death, sure we may die one death, which we are to suffer unavoidably, that we may enjoy what we are to enjoy afterwards. Then I add,
Direction 15. That if we are to hope for the blessedness of the other state, as our last end, we are to hope too for whatsoever is certainly intermediate to the universal introduction of that state: and, therefore, so far as any better time or state of things in this world is ascertained to us, we are to live in the hope of it, as that which shall antecede our end; for it is the last end that our last hope terminates upon. But then, in the last place,
Direction 16. Take heed of letting your hope ultimately pitch upon any thing but what is itself ultimate; that is, take heed of letting your hope settle upon any thing on this side a blessed* glorious eternity, or upon any other state of things: take heed of having your spirits sp deeply engaged upon any better state of things on earth, that you mind less, or with much more coolness, and indifferency, the concernments of the eternal state. Be not so much taken up in the thoughts and expectations of a better scene of things in this lower world, that the very thoughts of heaven, 375and a blessed eternity, should be unsavoury, and unpleasant.
This is a very grievous, (I might say) a mortal evil; so preposterously doth it invert the course of things; it takes down the supreme end, and substitutes somewhat inferior in the room and stead of that. And though this spiritual distemper may be indulged by many, under a spiritual pretence, I would fain see religion thrive more, and God be honoured and better served in this world: yet there is this to be said to it, it is well, if seriously we desire such things indeed; but if such desires after the best state of things that is supposeable in this world do grow superior to the desires that we have of a perfect, blessed state of things in the other world; this is (I say) to set the means against the end; and so is quite to invert the order of things.
Live in the glorious expectation of eternity; and live also in the comfortable hope, that all things in this world in order thereunto shall be managed suitably and subserviently, by that wisdom that cannot err, or make a false step, and by a power that cannot be resisted, or disturbed: but there is a great deal of carnality under that pretence of spirituality; and hence comes that contestation of interests and parties; party against party, and interest against interest. There will be perpetual quarrels, while all men are not of a mind about things within the compass of time; but in reference to the glory of the eternal state, there can be no possibility of such collision, but all will adoringly and joyfully fall into everlasting adoration and praise.
And this must be the matter of our last hope. And so I
shall shut up all with the prayer of the apostle: “Now the
God of peace, that hath given us eternal consolation, and
good hope through grace, fill you with all joy and peace
in believing, that you may abound in hope through the
power of the Holy Ghost,”
IV. Friendship with God.
Sermon XXVIII.
And the scripture teas fulfilled winch saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God.
IN recommending to you several requisites for a continual
course of friendship with Christ, I did not mention that of
trust, than which there is not a greater requisite to friend
ship. But that I intend to be spoken to by itself. And
therefore have pitched upon this text. Now to proceed
gradually, and in some method. There are four previous
things which I shall premise. As ]. Where do we find
Abraham to be called the friend of God? for it refers to a
former scripture, as fulfilled, that God did treat him as a
friend. We find him expressly so called,
1. For the object of it, is evident that it did comprehend
and take in four representations of Christ. How distinct
and explicit his understanding thereof was we cannot
determine. But he had some notion of it: for our Lord
himself saith, “Your father Abraham rejoiced to see
my day; and he saw it and was glad,
2. As to the nature or kind of that faith, in reference to the object, it must be such as, according to his understanding of the discovery he had there, must be an embracing of his heart and will towards this object. He doth close with Christ according to the representation he had of him. Christ was the sum and substance of the Gospel—faith in the mind and heart of Abraham, as far as the discovery was made to him.
And now the way is plain to that which I principally in tend for the ground of discourse from this text, to wit:
Doctrine. That there is much of friendly commerce between the blessed God and the souls of men in and about 378the production and exercise of that faith upon which he counts them righteous, and doth justify, and will finally save them. This is the substance of what I intend to insist upon from the whole of this text. I take it to be clear that Abraham’s faith was the same for kind and nature with that by which all believers are justified and saved. And he was called the friend of God. And then I say there is much friendly converse between God and souls in the production and service of that faith which justifies and saves. Now take notice,
1. That I do not consider that discovery of friendship in the single act of faith, but take a further latitude, as to the production and exercising of that faith. There is a friend ship in that whole ingratiation between God and souls, when he is about producing, and they about the exercising, of that faith. And again,
2. Take notice, that I do not speak of faith here as justifying only, but of faith as saving also, being led thereto by
the context, and by my own design. By the context, which
speaks of faith under both notions, as justifying, in the
words next following. And as saving, in the
3. Take notice that hereupon this friendship is not to be considered merely as begun, but as continued unto the last: for friendship doth not lie in a single act, but a state. And ergo, there must be a continued course of friendship, frequent repetitions of such a kind and manner as there was in the indication, the beginning of this friendship. There may be intervals of it, after some notable failure on the one part or the other. And there must be somewhat done to the keeping of it on foot throughout; for that it never be totally broken off with them whom the end, the perfection, the consummation of it, shall take place at last, to wit, their final and eternal salvation. And,
4. Further consider this, that wheresoever there is true friendship (admitting it to be called so in the best and proper sense) it must be mutual. A man cannot truly and properly be said to be a friend with an inanimate subject, and there may be a disparity both natural and moral. As I can have no friendship, or there can be no entire and full friendship between me and a stone; so neither can there 379be between me and an enemy. Though I may have friendly propensions towards such an one, yet an actual, friendly intercourse there cannot be, if there be an incapacity in the other subject, either natural or moral. Ergo, to speak to the subject of the intercourses of friend ship, that are in this transaction between God and the soul in and about this production, and exercising of that faith by which he justifies and saves, it was fit to premise these things. And these things being clear. I am to shew,
I. What there is of a friendly propension on God’s part towards the souls of such with whom he so negotiates, in the management and conduct of this matter. And the friendship herein, on his part, appears in general in these two things.
1. In friendly instructions and counsels; and,
2. In friendly performances, or actual communications.
1. In friendly instructions and counsels: so he is a wise friend; as in the other he is a powerful one. His wisdom appears in his instructions and counsels; and his power in his performances and communications; but neither of these exclusively of the other. And,
(1.) It is much of friendly propension, that God discovers to men in bringing about that faith which is justifying, in the friendly instructions and counsels he affords them in order hereunto. And we must take in this, that what as to his purpose he speaks by his word to them, he doth by his Spirit impress upon them. This is as the seal to the wax, which makes and leaves its impress thereon. What he speaks outwardly by his word, he speaks internally by his Spirit, which makes use of the word to enlighten their minds with, and begets correspondent characters on the soul, so as to make the word effectual. And,
He instructs them concerning their undone and miser able state while they remain strangers to him, and enemies against him. He speaks copiously to them of this by his word; and must be understood to speak correspondently hereof by his Spirit. Thou art in a state of separation from me, who am the Author of thy being and blessedness. Thou art insensible of this state, and thou thinkest that thou needest not God, thou canst live without him in the world. Whereas thou art lost, a guilty creature, liable to wrath: and thou art an impotent creature; thou canst not escape or deliver thyself: and what will become of thee, thou hast not righteousness nor strength! It is necessary that the soul do apprehend and feel this, and the misery of his state 380while he hath no God, no interest in him, nor righteousness to recommend him to God. Men have not a word to say for themselves in this case. The power of God is engaged against them. Against his justice they can say nothing, and against his power they can do nothing. When there is a design of friendship on foot, then God takes the soul aside, and shews it all this, to convince it. God now brings things home with a strong hand, and makes the soul consider what it may expect, if it continue in a war against Heaven. Then,
(2.) He instructs them (and there is much of friendliness in
it) concerning his own reconcileableness to sinners. God
declares it in his word, and he speaks it over again to their
own ears and hearts. Men will not mind what i? said in
the word. They might easily see that he is placable and
willing to be reconciled; his giving them much of his
goodness, and his exercising patience and long suffering towards them, and all this to lead them to repentance. He
expostulates the matter with men on plain evidence of the
things themselves: “Or despisest thou the riches of his
goodness, and forbearance, and long-suffering; not knowing
that the goodness of God leadeth thee to repentance?”
(3.) He instructs such souls about the great reconciler and mediator of their peace, into whose hands he hath put all this affair; unto whom they must be beholden, from whom they must receive all that grace that is requisite, either to the changing of the state, or the changing of the frame. And if men be not inwardly and with efficacy instructed concerning all this, the very doctrine of reconciliation itself would very slowly enter against those mighty objections, which it might meet with in a considering mind. For any 381one that understood the nature of God, and considered him as a being absolutely perfect, and so apprehended his holiness and his justice to be in the highest perfection in him, as well as his other governing attributes; if one thought should arise in the mind of such a person, about contracting a peace and friendship with his God, Oh, how shall he answer it to himself, when his own mind tells him, his nature admits of no change, and my nature, by any power of my own, admits of none. God will not change his nature, and I cannot change mine. This very nature and natural state put me into a posture of direct hostility against his sovereign authority, against his justice, and against his holiness, all at once. If a man in this case hath no way in view how God can consistently with the honour and dignity of his authority and government, and the unalterableness of his eternal law, be reconciled to a sinner, and lead him into communion with himself: here lies an objection in the mind of such an one, against the sum of the gospel, if that were held faith only in general. That is, that God is willing to be reconciled to sinners. For what? Is he willing to deny himself? To come down from his throne to quit his government? or is it possible to him to change his nature, to be less just and less holy than he essentially is? But when there cometh to be a distinct explication of the way and method wherein God can honourably, and consistently with his truth, justice, and holiness, be reconciled to sinners; to wit, by the discovery of the doctrine of the Mediator; and when this discovery is inwardly applied and brought home; that which was before a stumbling-block, and a mountain of opposition raised up in the soul against the truth and purpose of the gospel, vanished), and the way is plain, smooth, and open to it; and so nothing remains but to fall in with it. But oh, how friendly is this, not only to speak this in an unregarded, external relation, but to speak it internally to the mind and soul, and make it apprehended and understood. To shew unto man his righteousness, who it is that he must be beholden to for all that is requisite for the changing of his state, and for changing his natural frame and inclination, when he must have righteousness and strength. To declare all this by inward, internal light, oh how friendly is this converse! These things are spoken thousands of times over, to the stupid and inadvertent generally, and they never take notice of it. But when he comes to make light, and to shine through that darkness which enwrapt the heart, then 382hope begins to take place. Then saith such a soul, “I see it is a feasible thing, a practicable thing that the gospel proposes; I see God hath put the management of all these affairs into such a hand as can at once both reconcile his attributes to one another, and reconcile him to us, and us to him. And then,
(4.) He instructs concerning the way and method of coming to have an interest and part in Christ. So as to have
both righteousness and spiritual life in him and by him,
i.e. upon being united with him. This is the way; and he
instructs the soul that there is not only a fulness of all
grace in his Son, from whom they are to receive righteousness, and the regenerating spirit also; but there is a way
of coming to be interested in all his fulness, and in that
renovating Spirit: and, we then must be united to him. “Of him are ye in Christ Jesus, who is made unto us
wisdom.” Then we are told there must be union. And
how is that to be brought about? Why, thou must be in
him, in order to this interest and participation from him.
This wisdom and righteousness, and sanctification and
redemption, which are in Christ, are nothing to thee that
hast no part in him; but his wisdom is thine, his righteousness is thine, his sanctification and redemption thine; but
all this upon supposition that thou art in him. There
must be such an union in order to that participation. But
how is this union brought about? Why, he that is the author
of the whole design, is the author of this union; “Of him
are ye in Christ Jesus, who of God is made unto us wisdom.”
But then you must consider this to be very proper and
wholesome counsel to you. “Acquaint now thyself with him,
and beat peace: thereby good shall come unto thee.”
Sermon XXIX. Preached 24th Sep. 1693.
And the scripture was fulfilled, &c.
2. THE friendship of God appears in his friendly performances and effectual communications. We are to know
that his friendly design towards souls doth not terminate
here; it reacheth further. That is applicable enough in this
case which is spoken in reference to lower and inferior
cases in the
(1.) That he ingenerates this faith; he works it in us. It is
called a “fruit of the Spirit.”
2. This divine friendship appears in his hereupon counting them righteous, and imputing righteousness to them,
as the text expresses it: “he believed God, and it was
counted to him for righteousness.” This faith was given
Abraham, and thereupon God counts him righteous; and 386so he does every believer besides. And is not this a most
friendly estimate? is it not to count as a friend, to count us
righteous who were far from righteousness? He not only
pardons, but accepts as righteous. We should count this
wonderful friendship, when we consider our state; we were
creatures under a law that cursed every one that “continued
not in all things written therein to do them:” and we had
broken that whole law, in every part of our duty as to love
of God, and our fellow-creatures of the same order. From
the depraved nature of man, being carnalized into enmity against God, and hatred one of another,
“the carnal mind is enmity against God.”
What is it upon which a man is counted righteous before God?—why he puts on the Lord Jesus Christ, as was said. But how friendly is it that such men should upon such 387terms, and in such a way and method, be brought into that state of righteous persons, when, if they were not so clothed, they stood exposed and naked unto vindictive justice, armed with power even to the highest. But now the sword of vengeance cannot touch them; otherwise, thou wert every moment liable. Oh, what friendliness is there in all this! Again,—
3. This friendship appears in this matter herein, that
when God imputes righteousness to the believer, he imparts
his Spirit: and this is wonderful friendliness, if the distress of
the case be considered. Plain it is, that the miserable sinner
did need somewhat else besides clothing, and without it he
must have been miserable for ever. And most certain it is,
that the righteousness of our Lord Jesus Christ was never
designed to be the clothing of a carcase. The soul that was “dead in trespasses and sins” is made alive when made
righteous. There is no need of disputing about priority
here: the righteousness and Spirit of Christ are given together; they are simultaneous gifts: he doth not give life by the
Spirit to such souls because he hath made them righteous;
nor doth he make them righteous because he hath given them
life, or given his Spirit: but these are co-ordinate streams from
the same fountain of divine grace. “Such were some of
you: but ye are washed, but ye are sanctified, but ye are
justified in the name of the Lord Jesus, and by the Spirit of
our God.”
4. This friendly inclination on God’s part doth further
appear in giving repentance to the sinner, which is comprehended in the gift of the Spirit, as every other grace is;
only here I must, before I speak more distinctly to this of
repentance, enlarge somewhat to shew you under what distinct considerations we are to look on this gift of the Spirit
that comprehends all the rest.—The Spirit is given in
order to its first working, and in order to its after employment and work that it hath to do in the souls of men. It
is not otherwise capable of being given at all, than only
relatively and effectively in respect of the relation and effect. But it is not hard to understand in what sense (when
a person is the thing spoken of) one can be said to be given
to another: it is not the one’s being made the other’s being:
there is nobody so absurd as to understand the matter so:
but only such an one becomes related who was unrelated
before, and upon that relation doth such works to which
relation obligeth, and that he was not obliged to do before.
This is the meaning of giving one person to another, in
common language amongst men; and so must be the
meaning of the Spirit’s being given to any of us, that is, that
it becomes now related by covenant to us, having been unrelated before; for, when by covenant we take God to be
our God, what do we take? not the essence of God abstractly, but we take God the Father, God the Son,
and God the Holy Ghost, who all become related to us for
several purposes—God to be the prime author of being to us,
Christ to be our redeemer, the Spirit to be our enlighteuer
and sanctifier; and all as comprehended in the covenant
by which God is said to be our God and we to be his people;
as is sufficiently and expressly enough signified by the baptismal form; which baptism brings a signal, a token, a seal, of
this covenant. We are ergo baptized into the name of the
Father, Son, and Holy Ghost, to be continually our God.
And now hereupon the Spirit becomes ours by covenant,
or, we having a covenant interest in him, he comes to do
such work, or to work such effects in those to whom he is
now become so related, as he works no where else. And so
he is with them, and in them, to that very purpose. It is
true, the Spirit is all the world over in every man, in every
creature, in every thing: “Whither shall I flee from thy
Spirit?”
Sermon XXX. Preached October 3, 1693.
And the scripture was fulfilled, &c.
4. THE exercise of repentance towards God; and the bringing of the soul to this hath the most of friendliness that can be expressed. It is he that brings the soul to the necessary exercise of repentance and godly sorrow, whereby men are brought off from sin, and brought home 391to God. I would now have you to understand, that I do not, by mentioning these things in this order, wherein I do, say that there is such an order punctually observed by God in the effecting and bringing about these things. But where there are many particulars to be mentioned to you, it is impossible they can all be mentioned in one breath; we can but mention one after another. But God’s order of doing things may not be always the same. Some acts maybe produced first in such an order, and (for aught we know) afterwards in another. And most certain we are, that for the substance of all that is requisite to the salvation and blessedness of the soul, it may, and for aught we know, always is done in one and the same moment, when God regenerates it, visiting it with his Son, and so pardons and justifies it, and entitleth it to eternal life. And it is very possible, that that very moment wherein he first applies himself to the soul to unite it to Christ, may be at the moment of its separation from this body. And so all that is necessary to salvation must be done in that moment, or the soul must be lost; and, for aught we know, it may be always so. But, I say, notwithstanding that when there are many things that are distinct in themselves, that is, that are capable of distinct conceptions in our minds, none of these things are to be overlooked; we must distinctly mention things that do occur, though we cannot mention them all in one moment or breath.
But most certain it is, that there is in this very case repentance necessary;
and there is the exercise of repentance necessary. So faith is necessary, not only the
principle of faith, but the act and exercise too; for when we
are said to be justified by faith, what is the meaning of
that? By a disposition to believe: the mere disposition to
believe is not believing. We are said to be justified by
faith,
1. Consider the necessity of it, and you acknowledge the friendliness of it. Any one that understood the state of his own case, if he had but so much sense about him as to consider what he should do, and how incapable he is of doing it, would say, Lord, what shall I do with this wretched heart of mine? I can as soon dissolve a rock as melt it down. I cannot make it relent or bleed. The most proper, the most weighty, most important thoughts I can take up, do all hover on the surface, and never enter, have no molifying influence, are productive of nothing: well, now for God to say, this is a thing that shall be done—I will take away the heart of stone; this soul of thine it must dissolve or perish; thou must repent or die. Thy faint strugglings prove thy impotency; I will relieve in this distressed case. Oh what friendship is here! And,
2. If we consider the excellency of the thing wrought
in this case, it is a most friendly work. It restores the lost
creature to itself, and brings it to God. A most glorious
work! Thy wretched soul is not itself till it repent. Repentance is a becoming wise. It is a soul’s return to a
sound and sober sense of things, of which it was destitute
before. The character that Ecclesiastes gives of the hearts
of men generally, which we heard opened heretofore, is—madness is in their hearts. Repentance is the cure of this
madness. It is by it they return to a sound mind; and it
is by it they return to God. “Repentance towards God,
and faith in our Lord Jesus Christ;” you find how they are
conjoined,
3. If you consider the rarity of such a work, it is wonderful friendliness. How many are there, who sit a life’s time under that gospel, which is Christ’s call continually
to repentance? “1 came not to call the righteous, but
sinners to repentance.” Many live a life’s time under that
gospel by which he calls, but his call is regarded no more
than the whistling of the wind among the leaves of the
trees. “I called, but they gave me no answer: I called,
but ye refused: I stretched out my hand, but no man
regarded.”
5. Great friendliness appears in his begetting in the soul
an universal frame of holiness and rectitude, that is spread
through all the powers and faculties thereof. Though this,
for aught we know, may be done in the same instant of
time wherein he is said to regenerate a soul; yet it is
capable of a distinct conception, and so ought not to be
altogether confounded with that: for whenever it pleaseth
God to touch a soul with a saving divine touch, that touch
must be supposed to be vital. He toucheth it, and makes
it live. He, by that touch, draws it into union with his Son,
to him, so as that it comes to possess him, to have him
(in the Scripture phrase); and in having him it hath life.
6. With this falls in the mortifying and destroying the
body of sin; and it is indifferent whether this be mentioned
before the other, or after. It is altogether indifferent.
For this work of the divine Spirit, it may be very well
wrought, by the opposite thereunto taking place in the
soul, and making its own way, and expelling the former
form, as this latter is itself introduced. As fire seizing
upon any combustible matter, it doth at the same time
expel the form of the wood or seal, and introduce its own
form of fire. But that is a thing that must necessarily fall in,
be the order what it will, and it makes little what the order
be. But when there is a new man to be put on, there is
the old man to be put off, and there is the body of sin
and of flesh to be destroyed, so as that the soul is no longer
to serve sin. The law of the spirit of life in Christ Jesus
is to free it from the law of sin and death.
Now how admirable friendship is there in this too, considering the base servitude that all were
naturally in unto sin before. With how kind an eye doth the blessed God behold
from his throne above, the enthralled, miserable state of
wretched souls serving divers lusts and pleasures; drudging to the devil for the wages of death, and no other. Not
dictated to by those lusts of theirs, which, being fulfilled,
destroy them. “The wages of sin is death.” It is only then
when men come to have their fruit unto holiness that they
have for their end everlasting life.
And that is one consequent of our being in Christ, or our union with him. If ever we are said to be in him, then he is made to us redemption. Sanctification you have heard of (and you have heard of the other before;) that stands in investing and possessing the soul with an entire new 397frame of holiness. And Redemption, which stands in the divestiture of the power of sin, that had introduced into it an universal irrectitude, and which is wrought out or wrought off, eadem opera, by the same work by which the new man or the divine image is superinduced. There is great friendliness in this: These wretched souls (saith God) they shall be slaves no longer, I will assert them into a state of liberty. Where the Spirit of the Lord is, there is liberty. That Spirit of the Lord, the Spirit of the Redeemer and Mediator, when it makes its seizure, and takes possession of them for him, it becomes the law of the Spirit of life in them, making them free from the law of sin and death. And that is a further expression of the friendliness of the blessed God to a soul, in and about the matters that here lie under our consideration.
These are his ways with the sons of men, when he is about saving them from going down to the pit—when he hath found out a righteousness and redemption for them; or when he is shewing man his righteousness that he may deliver him from that state of death and destruction into which he was continually ready to precipitate himself.
There are many more instances of this friendliness on God’s part yet behind. But as to what has been thus said, let us make some reflections on ourselves. What have we found of this friendliness between the blessed God and our souls, in any such instances as these? Hath there been any such transaction set on foot between him and us? Do we find any applications have been made to our spirits, such as we have attended to? Indeed God speaks to men inwardly, and often, but they perceive it not. He speaks, but they know not his voice that speaks to them. It is often a whispering voice, which they can easily neglect, and against which they shut and stop their ears. We are not to conclude, ergo, that he hath never made any application to us, if we have had no distinct reflections thereon. But we may conclude, if there have been any application made to us to any valuable purpose, then we have been capable of reflecting and taking notice that it hath been made; our attention hath been engaged, and we must have been brought to consider that God is dealing with my soul about the very life of it; and salvation or destruction will be the issue of the treaty, according as I now comply and co operate (in a subordinate way) with his motions in me and upon me; or do resist them, and comply not. But how awakening should it be to us to consider that these are 398matters of life and death; that such a treaty with the souls of men hath this design to invest them with a righteousness in which they may be capable of appearing safely before the tribunal of the supreme and final Judge. And we are each of us to consider with ourselves, have I yet such a righteousness, yea or no? Such a righteousness I cannot have of myself, I must be beholden for it, it must be an imparted thing. Have I any of those characters in me by which I may conclude, or whence I may gather that such a righteousness will be reckoned to me, will be accounted to me, and so answer the exigency of my case as certainly as if I had wrought it out myself?
Why, perhaps, though we have often heard our case thus stated, yet the thoughts of this state of our case may be rarities with many. And are there any among us that never think of any such thing, but just then when we are told of it? Do we believe ourselves to have souls made for eternity and an everlasting estate? And do we apprehend it enough for us to think of such matters as these once a week? We cannot help having some thoughts of this kind when the sound of words that import them beats upon our ears. That we cannot help. But is it enough (I say) for things that do concern us with reference to eternity, to be thought of but once a week, when we cannot help it? When things are borne in upon us, and inserted, and we have no way to keep them off, unless we would stop our ears? Is this like persons designing for eternity, and for an ever lasting well-being? If I would throw away all thoughts of these matters till the next season returning of hearing of these again, how do I know when my soul will be required? Sure, methinks, I should consider with myself every time I lie down, have I a righteousness about me in which I may safely lie down? To lie down this night under guilt, when I do not know but this night my soul may be required, this is desperate. Who can answer to himself his having such a resolution as this! I will neglect it, I will throw away all thoughts of it. I will run the hazard, I will try what will come of it! But if, instead of engaging our spirits in the serious thoughts of what doth so deeply concern us, there should be not only a not considering but a continual running in the course that tends to involve us in new guilt, so that the person that doth not know but the next night, or the next hour, he shall be required to surrender and give up a loathsome, guilty soul, how amazing is it that a reasonable intelligent spirit should be sunk into this pitch and 399degree of stupidity, so little to consider I have a soul about me that is capable of eternity, and of eternal felicity. in that state which lies before me: how amazing is it (I say) that an intelligent spirit should be so low sunk as not to be capable of considering the difference between the pleasures of a moment and an eternity of misery and woe, if such moment be mispent in this world. And an eternity of blessedness if it be employed, as it may be, to purposes which it is possible and capable it may.
I would leave a resolution, if it might be, with each one
to consider their case. To have a righteousness that will
bear me out before the tribunal of the Supreme Judge is
my present and most indispensable concernment. And
ergo, shall all of us go away now with the resolution, never
to be at rest till we can say this righteousness is ours by
friendly vouchsafement? We could never work out such
an one to ourselves. But by friendly vouchsafement we
find such characters to be upon us that speak his righteousness is ours. Then shall we live the rest of our time,
rejoicing in the hope of that glory which is also the hope
of righteousness by Jesus Christ, through faith, as the
Apostle calls it,
Sermon XXXI. October 15, 1693.
And the scripture was fulfilled, &c.
7. THAT God doth effectually make such souls to under
stand, that in his return to them he will be reconciled
without expecting satisfaction from them for all the injuries
that they have done him. Turn they must, there is an
absolute necessity of it. But he makes them understand
that this their turning is not for any recompence to him.
It is a friendly signification when he doth (as it were) say
to them, You are lost if you do not turn, if there be not
serious, unfeigned, evangelical repentance: But know
that this repentance of yours is no recompence to me, it is
not the thing that shall make me your friend. That cannot
be, for he gives this repentance. He hath granted (it is
said) to the Gentiles repentance unto life.
And as much as the gospel speaking thus, and it is the constant tenor of it, that God in being reconciled to sinners expects from them no satisfaction for their own sin, it must needs be that whenever he deals with a soul, in order to the settling a friendship between him and it, he must impress this (which is the very sum and sense of the gospel) upon their spirits. They must be gospelized by it; have their hearts framed according to this import of the gospel, which is, that he never expects from a sinner satisfaction for his sin. Nay, so far from that, that it may be under stood, and must be understood, if the gospel be understood aright, for the highest affront imaginable to the Redeemer for any man to offer at making satisfaction for his own sin; yea, and the highest affront imaginable to the offended Majesty of Heaven, to suppose it possible that such a wretch and worm as I can make a satisfaction to the eternal God, for having wronged him by the least wrong that I ever did him. It is to make the Majesty of Heaven cheap to suppose that possible: and therefore by the tenor of the gospel that must be the remotest thought in all the world.
It is to usurp upon and invade the Redeemer’s office.
And it is to suppose the Majesty of Heaven cheap and
mean, and to suppose the Redeemer impotent, to think that
the sinner should expiate his own sin and make God
amends, when he hath committed this thing entirely to his 401own Son. Thus it is that he doth gospelize the spirits of
sinners, when he is designing to make them his indeed, to
bring them into a state of friendship with him. That
though there be most tender relentings, and deepest debasement and humiliation, and they could lay themselves even
as low as hell at the foot “of the mercy seat, yet for all this,
it is the remotest thing in all the world for them to imagine
they can satisfy the Divine Majesty in the least, give the
least satisfaction for the least offence or wrong that they
have done. Therefore whereas this is the voice of the
gospel, “Turn and ye shall live,” and, I expect no compensation from you for any of the injuries you have done me,
you that have lived in continual neglect of me all your
days, wandering from and rebelling against the God of your lives,—if you turn I will be reconciled to you freely;
I will most freely forgive you; the pardon and the peace
that I am ready to afford you shall cost you nothing; and
whatsoever is requisite to your present safe, and future
happy state, shall be without the least expense to you. “Ho, every one that thirsteth, come ye to the waters, and
he that hath no money; come ye, buy, and eat; yea,
come, buy wine and milk without money and without
price.”
8. He thus at length brings about actual covenanting between himself and the sinner. That covenant into which they enter is a covenant of reconciliation, a covenant of peace, a league of amity, in which they take him for their reconciled God, through Christ the great Mediator of this covenant, and give up themselves as reconciled ones to be of his people. He brings them to this, desists not, gives not over the treaty with such as* do believe to righteousness and salvation, till matters be brought to this issue and result. A covenant is struck between him and them. The sinner seeing this state of the case, I must perish if I do not turn; if I do turn, reconciliation and pardon and acceptance with God, will cost me nothing, I shall have all freely; then I have no more to say, but to resign and say, Lord, I take thee for my reconciled God; I give up myself to thee as a reconciled one, to be of thy people. Here is the issue and result of things between God and sinners. Then, when he is dealing with them, in order to the producing of that faith in them, upon which they are justified and saved. . . . . Now the state of friendship is settled, and all things are concluded between him and them by a solemn covenant. “Now (saith he,) I have the sinner reduced and under bonds, safe and happy bonds, I am content to be under bonds myself to him; at the same time I require him to be bound, I bind myself. I will be a God to thee, though thou hast been an offending creature.” And so the poor soul it hath no more to do but to accept God for his God, and to resign himself to him as a reconciled one, to be of his people. Now, I say, the state of friendship is settled by all this between God and the sinner; and being so, there are sundry other great expressions of friendship consequent upon the settlement of this state. As,
1. That God takes possession of such an one as his own. He takes an entire possession of him. Now thou art mine; not in right and title only as thou wast before, and as all the creation is, but mine by consent, mine by covenant; mine by claim, and thy own solemn act indeed. He accordingly takes possession of the soul as his own; comes in 404upon it with the fulness of that Spirit that designs here to fix his abode, and vouchsafe its constant inhabiting presence.
I told you, before, the distinction between the Spirit’s visiting and the Spirit’s dwelling; and, if you will, of its
building and its inhabiting. In all the former “work it did
visit, and it was a building preparing for itself. Whatsoever
was done or wrought in the soul in all the forementioned
kinds, it was all the work of that Spirit approaching the soul,
and forming it for the purposes for which it was designed.
And being so prepared and formed, now it comes and inhabits
the soul so prepared and brought into such a state by the
Spirit: for it is now its temple. It is become a temple. He
was to build first; he finds all in ruins and rubbish; the
ruins of an old temple. But now there is a new fabrick
erected. “Know ye not that ye are the temple of God, and
that the Spirit of God dwelleth in you;”
2. He hereupon holds a continual communion with such
souls; that is it for which he will dwell with them by his 405Spirit, in order to constant converse; as they that cohabit
can converse together more freely and more constantly than
others. Indeed, cohabitation is not fully expressive of this
case, of this mutual inhabitation, which comes a great deal
nearer; so that the conversation that can be between them
who inhabit in the same walls, and under the same roof, is
too defectively expressive of vital communion, that living
intercourse which is between God and such souls: for as he
doth inhabit by his Spirit, he converseth by his Spirit. This
fellowship is with the Father and with his Son, but by the
Spirit, called the communion of the Holy Ghost. Compare
Here is the greatest friendliness imaginable on his part to
bring it about and procure that a soul which was alienated,
from him, and a stranger and disaffected to him, which chose
to live at the utmost distance from him, now acts all in
God. “He that doeth truth cometh to the light, that his 406deeds may be manifest, that they are wrought in God.”
1. By the kindness of his design: he designs our spiritual increase. And,
2. By the aptness of the means that he useth thereunto, both internally and externally.
(I.) Internally, He hath implanted vital principles capable 407of growing, capable of improving, a new life, a new nature, whose tendency is to perfection.
Natura intendit perfectissimum. It is an universal law, concerning all nature, that it ever intends that which is most perfect. And certainly the new nature is not most unnatural, it is not the least of all natural; it doth not deviate from and fall below the rules of universal nature. He hath implanted principles which naturally tend to perfection, and that affords continual influences to co-operate with and cherish those principles from that Spirit; from which it is possible he may retire, may be grieved, and so infer miserable infeeblements and languishments upon the deserted soul, deserted in a degree, and deserted for a time. And,
(2.) He affords the most suitable external means. The sincere milk of the word is to be received for that very purpose, that we may grow thereby; and we are directed continually to supplicate and draw down by believing, by the exercise of that principle of faith, influences from above that may cherish all the rest, and to have that faith exercised and breathing in all the external duties and acts of worship, which from time to time are to be performed. And herein there is a great appearance and demonstration of God’s friendliness towards regenerate souls. He so far takes care of their growth, doing what becomes and befits the wisdom of a God to do in his dealings with intelligent creatures, reasonable spirits now inspired from himself, and planted with new principles from above; yea, and in this matter his friendliness must be owned to appear,
(3.) In the very rebukings themselves, which he gives,
when, through slothful neglect, languishings do ensue.
For we must know, that such decays as are consequent
upon the Spirit’s being grieved, and retiring and withdrawing in a degree, are at the same time faults and chastisements. If my spirit languisheth, be faint and feeble, this
is a defect,—the want of that spirit and liveliness that
should be in me, and, ergo, blameable. But it is corrective also; “thine own backslidings shall reprove thee.”
(4.) The friendliness that appears in that care, which God
takes of our spiritual growth, is seen in the excellency of
the plant that is to grow, or whose growth or improvement 408he takes this care of. And what is that? A divine and
heavenly principle, and all additional degrees, by the accession whereof it is said to improve and grow. They hold
to the kind, they are congenerous, and are of the same
kind. So that if there be growth, there is always a suitable communication from heaven, from God, which is in
its own kind and nature a divine and heavenly thing.
That grace which is to grow, is an heaven-born thing; a
thing born of God. It is God’s own production; yea, it
is his very image; for the creation is his production—he
hath made all things. But this is a production of his own
image, his very likeness. The new man is created after
God. He is himself at once the author and exemplar of
this work and production.
4. What friendliness he expresses towards the soul, upon its backsliding, after all. How graciously he recalls the backsliding soul, and what his workings towards it are herein and hereupon. But methinks the hearing of all this should set many an heart on work among 409us. Oh, who would not have such a friend? Who would want such a friend, if he be to be had. If friendship with Him be a possible thing, Oh, why should I live upon earth without it? They are dark and gloomy days wherein generally men go from morning to night, and know nothing of this friendly converse with Him. Oh, why should not my soul be open to the entertainment of such a friendly overture? Why should not I fall in with it? Why should such a day be lost to me? Why should such a day as this be past over? the day of treaty betwixt the blessed God and wretched souls. Why should I lose such a day, and not be immediately and out of hand taken into this blessed state of friendship with God, and give up myself absolutely and entirely to him? But now to proceed:
Sermon XXXII. Preached October 22, 1693.
And the scripture was fulfilled, &c.
4. IT is a further expression of friendliness on God’s part,
towards these believing ones, that when they wander and backslide from him, he
recalls them and recovers them—takes a course for their reducement—will not let
them go so as at length to lose them, by not using the most apt and fit means
for their recovery and final salvation. How often is his voice heard crying out,
“Return, return, ye backsliding children.” How full of affection to this purpose
are there many verses in
But this faith hath its, remission (as to degree, and as to its exercise), its great and sinful intermissions; for all intermissions of acts are not sinful; but there are sinful intermissions too of the exercise of faith very frequently, and then what is the issue and effect? Departing from the living God, backsliding, drawing off from God, as faith is a coming to him. “Come unto me all ye that labour and are heavy laden, and I will give you rest.” “He that cometh unto me, I will in no wise cast out.” Believing is corning; disbelieving, not believing, ceasing to believe, that is departing from him—going off. Take heed of “an evil heart of unbelief,” which lies in that departure from the living God.
But as that is indeed on their parts a most unfriendly thing,
oh, how friendly is it, that, when they depart, he calls after them, “Whither
are ye going?” Rather might he have said, and with infinitely higher reason, “Be gone 411then. Will you be gone?—then depart for ever.” I say
with higher reason, than he who once said somewhat like
it. It is said of that morose philosopher (who was wont to
be called the Cynick), that his servant Manes was leaving
him, withdrawing himself from him, and was gone. Some
of his friends would have had him send after him, to have
reduced him. ‘Fetch him back? No, (saith he,) that is
a mean, that is a turpid action. It is very mean and dishonourable (saith he) that Manes should think that he could
live without Diogenes, and Diogenes should not live without Manes: never send after him.’ Oh! with how in
finitely higher reason might God have said so. “That is
mean, that they should think they could live without me,
but I cannot live without them. If they will be gone, let
them go.” But he doth not do so; and, ergo, you may
understand it is pure friendliness towards them, that when
they are departed and gone, he ever calls after them; that
he should direct his proclamation to be made in such cases.
Go and proclaim these words, “Return, return, O ye back
sliding children,” as it is in
God hath by such a means reduced me, recovered me, made me bethink myself. I must make sure of my relation to God, of a portion in God, or be ruined for ever. But whatsoever the means be, there is wonderful kindness and friendliness in the thing.
Sometimes this voice comes more immediately. And indeed if it do not so, he doth afford media; if he by these doth *not himself work the effect and touch the heart, it is never brought about. He speaks inwardly by his Spirit, striving by that; striking the soul by convictions, rouseth it by terrors; and when it is seasonable allures it, and by pleasantnesses and sweet relishes of better things than they can gain by their wanderings. And then also he sets conscience on work, and makes that to fall out and fight with themselves, and they are engaged in soliloquies and in discoursing and debating the matter with their own souls. What shall I get by this course of wandering, to which I seem to have indulged myself a liberty? what will come of it? He makes their own hearts and reins to instruct them in the night season, and then to commune with themselves on their bed, and be still, in great silence, to discourse and reason the matter with their own souls; and so one way or other reduceth and calls back the poor wanderer. Oh how great is the friendliness of all this. And then,
5. It is great kindness and friendliness, when they do
return, and are reduced, that he so freely forgives them;
that he pardons so copiously, so plentifully, As there is 413
plenteous forgiveness with him, he is ready to multiply pardons beyond what they
can have the confidence many times to ask; that when they must upon occasion,
and when their hearts are touched with a lively sense of their own disingenuous
dealings, when they come to present* and prostrate themselves before, the mercy
seat, they must be in such postures as that holy man—“I blush, I am ashamed,
I am confounded, and not able to lift up my face before
thee.” He is in this case more ready to forgive than
they can be to ask forgiveness. Not unto “seven times,
but unto seventy times seven.” They would be soon ashamed to ask at that rate.
And when they are convinced thoroughly, and in good earnest, they are very unapt
to forgive themselves as God is apt to forgive them. And indeed he is so much
the more ready to forgive, by how much the less apt they are to forgive
themselves. Self-lothing, self-accusing, self-abhorrence; they are the best part
of the claim that they can make to forgiveness; to say, that to them belongs shame and confusion of
face, but to him righteousness. As to:, any thing that is
in them, or can have place there, there is nothing that
hath more an aspect and, look towards forgiveness from
God, than their severity towards their own souls. They
think with themselves, taking measure, (as they are too
prone to do) of God’s greatness by their own littleness
of his immense goodness by the narrowness of their own
spirits; and what they find their own inclinations to be towards others that offend them, implied by that question
of Peter to our Lord, “How oft shall my brother sin against me, and I forgive
him? till seven times? Jesus
saith unto him, I say not unto thee, Until seven times: but
Until seventy times seven.”
We do not know how to conceive of so large and so co
pious a forgiveness, or promise to forgive, as this, Lord, in
crease our faith, if such a thing as this be looked for fronts.
We know not how to comprehend it. So much more in
comprehensible and inconceivable is that readiness to forgive
which resides in the fountain, in him who is the Father of
all mercy, and of all compassion, and who hath made himself known by the name of “The Lord God, merciful and
gracious, long-suffering, and abundant in goodness and
truth. Keeping mercy for thousands, forgiving iniquity
and transgression and sin.” Ex, xxxiv. 6, 7. Men do 414not know how to conceive this of God) and ergo reason thus
with themselves, I should not know how to forgive another offending me so oftentimes. Alas! saith God,
“For
my thoughts are not your thoughts, neither are your ways
my ways, saith the Lord. For as the heavens are higher
than the earth, so are my ways higher than yours, and my
thoughts than your thoughts.”
6. Friendliness appears towards those that have made
a defection, and in great degrees gone off from God, that he
doth not (while it is but in such degrees) withdraw his
Spirit. “Take not thy Holy Spirit from me,” says the
penitent Psalmist,
And such semblances there are between friends, when on the one part there is occasion given to resent unkindness; one may thrust at such an one, as if one would have him be gone, yet hold at the same time, as loth to let him go. And again,
7. This friendliness further appears in the same case in
the recomposing of the frame of your spirits, when all was
miserably shattered and discomposed. In the wanderings
of such, they waste their strength; they fall and break
their bones. All things are put out of frame with them.
Oh! what kindness it is to recompose that shattered frame!
It comes to this sometimes, that Christ is to be formed
again in the soul, as in that,
And how much of friendliness is there in this. The backslidden, wandering soul hath, in its departure from God, put all out of joint and frame; every thing is amiss. The heart was enwrapt in darkness, and he enlightens, and with his beams penetrates that darkness. It was dead, and he quickens it. It was grown a vague heart, and he makes it serious. An hard heart, and he mollifies it, softens it again, makes it tender. The conscience was stupefied, but he awakens it to the work and business of its office. Love was grown cold, he makes the fire glow again. Desires faint and languid, they become now strong and vigorous. The soul was grown terrene and worldly, thinking to compensate 417and make up to itself out of this world what it had lost in God, and in his communion, and in the enjoyment of his Christ, and so was fallen into a friendly treaty with God’s enemy. f( Know ye not that the friendship of this world is enmity with God?” He opportunely breaks this league, renders this world again a contemptible thing, brings the poor soul to overcome it. “Whatsoever is born of God overcometh the world,” gets it under his feet, triumphs over it; so that the soul is enabled to say, What a vile, despicable thing is all this world, to become (as it were) the competitor and rival of the great God, for an opposite and a ruling interest in my heart and soul!
This is wonderful kindness, to recompose the frame of the
soul when all is out of course. He finds the poor creature
wounded, and he heals the wound; doth the part of the
good Samaritan, pours in wine and oil; when the wretched
creature was fallen among thieves, got into bad company,
and there wounded and broken, maimed, and made miserably decrepid, he heals all. If you turn I will heal your
backslidings. “Heal my soul that hath sinned against
thee,” saith the Psalmist.
8. When it is most seasonable, he restores them peace
and joy in the Holy Ghost; “the joy of his salvation,”
which the Psalmist supplicates for in that penitential
9. He helps them in conflicts all along. Their life is to
be a continual conflict. This is friendly to stand by them
when they are in conflicts with flesh and blood, and conflicts with principalities and powers.
“Satan hath desired
to have you,” saith our Saviour, speaking directly to Peter,
but in the plural number,
10. This friendliness appears on God’s part in introducing
them at last into the heavenly society, who are all to be
associated with himself and his Christ for ever. He enables them to overcome, and they then must sit down with
him upon his throne. “Blessed and holy is he that hath
part in the first resurrection: on such the second death hath
HO power, but they shall be priests of God and of Christ,
and shall reign with him a thousand years.”
Sermon XXXIII. Preached October 29, 1693.
And the scripture was fulfilled, &c.
NOW we have spoken of the former part of God’s friendliness towards believers; and in reference thereto we have considered this friendship objectively and passively. Abraham was called the friend of God; that is, one towards whom God did express a great deal of friendship. We are now to consider this friendship subjectively on our part, as that whereof we are the subjects, if we be believers; and to consider what appearances there are in the exercise of such a faith of a friendly mind towards God.
What hath formerly been noted to you, must still be remembered, that there can be no true friendship between God and man, but with the reservation of the order of superiority and inferiority between him and us; for such friendship as shall be inconsistent with that, we must still reserve this always in our thoughts, that he is infinitely above us; and we are upon all accounts most inconsiderable, mean, and little, (next to nothing) in comparison of him; that he is a friend to us, as he is all-sufficient, in finitely full, and self communicative; but that our friendship towards him is such as belongs to indignant, craving, necessitous, empty creatures, that can at best only be brought into an aptitude to receive and take in his communications. And indeed that faith is the receptive principle upon which Abraham was said to be accounted righteous.
This must be always remembered; and being so, then I say such friendliness towards God as can consist with our state, and with a state of things between him and us, doth eminently appear in many great indications, in or about the exercise of that faith towards him, upon which he justifies, and is finally to save.
There appears to be much of a friendly mind towards
him in this matter upon this account, that the world is so
generally obdured and set against God by infidelity; so that
such a faith in him is a very singular thing in the world. “Who hath believed our report? and to whom is the arm 420of the Lord revealed?” as the complaint is,
But this I do only pre-lay as a general. That I may more distinctly speak to this matter, I shall shew you what friendliness is shewn towards 6od in and about the exercise of this faith, the faith that will justify and save in such things as, 1. faith doth suppose, 2. such things as it includes, and 3. such things as it infers and draws after it. Things of all these sorts will appear to have in them great indications of a friendly mind towards God; and such as are indeed the peculiarities of those few believers, in comparison, that are to be found among men.
I. Such things as this faith doth suppose. And when I speak of this faith, I especially mean that very unitive act of faith by which the soul closeth with God in Christ, and so whereupon it is mediately in a justified estate, and entitled to a final and eternal salvation. Speaking of that very act which is formally unitive betwixt God in Christ and the soul, there are several other acts that may come under the general notion and name of faith, that are among the things presupposed unto this act, and so are to be spoken to under the head of things supposed; but I shall begin somewhat lower, and at what is more remote, as,
1. The soul’s listening and enquiring after God, which
this believing in God must needs be understood to suppose,
in an ordinary course at least. They that at length come
to believe in him as Abraham did; they must be supposed,
however inwardly and secretly prompted hereunto, to have
made some inquiry after him first. The most content
themselves to be as without God in the world: but when 422he hath once touched a mind with a vital touch, it begins
then to rouse and stir itself. Why, what? Must it not
have been some infinitely good and absolutely first Being:
that hath made me and all things? Why have I lived in that
contented, voluntary ignorance of him so long? The most
are habitually “alienated from the life of God through the
ignorance that is in them, because of the blindness of their
heart,” as the expression is,
2. There is a certain friendliness towards God in this matter, in the acknowledgment and entertainment of that
revelation that he hath made of himself in his word as true and
divine, upon those characters and concomitant evidences
of the divinity thereof appearing and manifestly offering
themselves to view. To a soul that hath been stirred up
to enquire and bethink itself, How shall I come to some
knowledge of him that made me and made all this world,
and in whom alone that satisfying goodness is to be found
that will be an adequate and suitable portion and rest for my
soul! When any are awakened thus to enquire and look
about, and, looking about them, to see in the midst of all
that darkness that doth spread itself over all this world,
a collection of divine light, shining forth as in this
revelation and discovery of God in his word—Oh, how
grateful is the first appearance thereof!—when the glimmerings and glimpses do shine in this discovery, this
revelation of God, how grateful is it, wheresoever there is a
friendly mind towards God. And if now hereupon the
soul doth receive the testimony that is contained in this
word, in this scripture-revelation, this God esteems friendly.
The generality of men do not receive it; this is their condemnation, that “light is come into the world, [that light 424which shines in the gospel discovery] but men love darkness” more. If any do love the light more than that darkness, though it be from God, it is nevertheless kindly accepted, and
taken by him as an indication of friendliness towards him.
And we are to consider to this purpose, that however there
be justice in this towards God, there is nothing the less of
friendliness; for that wheresoever there is justice towards
men, the acts and exercises thereof signify nothing if they
do not proceed from love; for love comprehends all that
duty that men owe towards one another, and it is “the fulfilling of the law.” If I do a just act towards a man, and
do it not from a spirit of love, there is but a mere carcase
of that which is really and truly a duty, the life and soul
thereof are wanting. It is love that fulfils the law in the
whole extent of it: love to God fulfils all the precepts that
enjoin my duty towards him; and love to man, all the duties
I owe to man. And ergo, do not think that is no friend
ship towards God to receive the discovery he hath made of
himself in his word as from him, because it is right, or because it is but justice towards God; for it must be a spirit
of love that must animate all the duty I do, whether towards God or towards men; else it is all worth nothing.
As there is malignity and malice in infidelity, so there is
love and kindness in faith; in the assenting act of faith I
mean; for the unitive act (you have been told) I am to speak
to afterwards; and what I am now speaking to I put in
under a distinct head of things presupposed unto that. But
let it be considered that the main thing that doth keep off
souls from God in infidelity, (comprised even in the nature
of infidelity) is the enmity that it carries in it. How observable is the expression in
3. There is yet a further and more particular appearance
of such friendliness towards God, when his reconcileableness to man declared in this revelation of his, is received
as a true discovery of him. When the souls of men come
to entertain such notices concerning him, that though he
is offended (and most justly) against a sinful world, he is
yet willing to be reconciled to sinners, bears a placable
mind towards them. This is that which the most will not
believe. There is such ill will towards God, as seals up
the hearts of men in obduration, and ergo, this discovery
Will not enter. It is one thing to have a notion of it in
the mind, and another thing that it have its seat and place
with effect and power in the heart; for (as there will be occasion more fully to discourse hereafter) there’s the principal
seat of that faith upon which God accounts men righteous,
and doth finally save them. There its principal seat is to
be sought and found. Therefore, when we tell men from
the word of God, and out of the gospel of Christ, that God
is willing to be reconciled to sinners, they can give us the
hearing, and give a faint assent; this notion is received
into the mind (as a great many others are that belong
both to the natural and prenatural parts of religion) without
distilling any influence upon the heart and will. But
if this discovery of God, that he is reconcileable unto
sinners, once come to touch the heart, the reception and
entertainment that is given it there, speaks the greatest
friendliness towards God. It is with the heart that this must
be believed, and the believing heart is in this point a friendly
heart towards God. It is because this belief doth not
obtain and take place there, that God hath so many
irreconcileable enemies. They will not believe him reconcileable, and ergo, they will not be reconciled themselves.
There is a consciousness, a guiltiness, which is seated in
the natural conscience, that poisons the soul with enmity
against God. Such a thing as was found in the spirit
of Cain: “My sin is greater than can be forgiven.” And 426what was the product of that flat aversion from God?—self-banishment. Let me get to the utmost distance from him
that I can, and keep at the utmost distance;—I have
offended him, there is a nemesis, a doom, a judgment that
hangs over my guilty head, and he will not be reconciled.
Thou saidst, there is no hope.
As it is with love towards men, it doth not allow us to entertain suspicions and surmises concerning them that love us. It will not allow us to think them false, perfidious, treacherous, hypocritical. So much less will this love to God allow us to think so of him, that when he publishes his reconcileableness to sinners unto the sons of men, so expressly in a gospel sent into the world for that very purpose, if there be a friendly mind towards God, it will never allow a man to think he will but deceive in all this: all these are but false colours, they are but deceptive disguises that he hath put upon himself to make himself look speciously, and be well thought of in that world, that he hath even now forsaken and left. A friendly mind towards God banisheth all such thoughts as blasphemies of the divine goodness, and can allow them to have no place. And ergo, whereas his gospel proclaims “glory to him in the highest, peace on earth, and good will towards men;” a friendly disposition towards him shews itself in the joyful reception of this revelation of him, as most certainly and infallibly true.
4. And this friendliness towards God further appears in
the soul’s deserting and coming off from this world, upon
that discovery that God hath made of himself. As there is
nothing can draw off a soul from a suitable good unto the
sensitive nature that now prevails in the state of apostasy,
and is growing in degenerate natures, nothing can draw it
off from an adherence and addictedness to such a world,
the sensible objects whereof are grateful and suitable to 427a soul lost in sense and buried in carnality, but the
revelation of something greater, and better, and more
suitable. And wheresoever there is faith ii: God, beginning
to obtain and take place, by what degrees it doth take
place in the soul the world loses its place; these two being
directly opposite to one another, standing as rivals and
competitors, God and this world. Therefore, by what
degrees soever the soul approacheth God, it draws off from
the world. And whereas the friendship of this world is
enmity to God, by how much the more the soul inclineth
to a state of friendship with God, so much the more it is
enmity with this world, as God’s rival and competitor for
the heart and soul. Under that notion it cannot endure it,
but abhors from it. This friendship with God, which faith
doth so directly tend to, and consist in, in so great part,
must infer a continued and habitual enmity against this
world, not abstractly considered in itself; (for every
thing that God made is good) but as it is now become an
idol of jealousy set up in opposition to God, that doth, as it
were, appear as a substituted deity put in God’s room.
The world and that carnality appear together, which
entertains it and embraces it. They do share deity between them, which belongs only to God. Men fall into a
league with this world for themselves, to gratify themselves,
and their own carnal inclination out of it. But so the
world and self, complicated and being in a combination,
they engross the deity to themselves, which is due to the
Most High. And under this notion, that when the soul
begins to fall in with God, it falls out with the world; and
ergo, it is expressly said in that forementioned place, that
the friendship of the world is enmity against God. And so
friendship with God must consequently be, under that
notion, enmity against the world. But this is great friendliness too, towards God, when the soul retires and recedes
from all that was dear and delightful to it before on this
account. Now it finds him placable, reconcileable, willing
to be at peace; I may come back to my God again, he
invites me, he recalls me. What have I any more to do
with idols? What is that base corruptible world now to
me? It abandons all that it loved, all that it took pleasure
in, upon his account, and for his sake. “We have forsaken
all, and followed thee,” (said Peter in the name of the other
disciples,
5. The reception of that particular testimony that God
hath given us in his gospel concerning his Son, that hath
peculiarly much of a friendly mind towards God. That we
entertain the discovery which he makes to us of his Christ
the immediate object of that unitive act of faith which comes
next to be spoken to. But this must be previous and supposed to it; i.e. that we receive the discovery that God hath
made of Christ. This is my Son, in whom I am well pleased,
I recommend to you, hear him as one sent forth from me.
The voice came from the excellent glory giving this testimony concerning the Son
of God. Now as the rest of the world who have this revelation, but believe it
not, do by their unbelief make God a liar, they that do believe this testimony
set to their seal that God is true: this he takes as an expression of
friendliness towards him. The. rest of the world they are in a conspiracy, a
confederacy to make him thought a liar, that he treats them with deceit. This
notion of him men do so propagate as that it insinuates into their hearts,
though in their minds they have no formal notion of it; they carry it towards
him, as if they took him to be a deceiver, an impostor, one that intended to
delude them by that representation, and by that scheme and model of things 429which he lays before them in the gospel of his Son. But
they that receive this testimony, do now give an open
proof before all the world of the regard and reverence which
they have to that recommendation that God hath given of
his Son to the children of men. Look to those expressions,
And this leads to the unitive act of faith itself, wherein we shall shew there is much of friendliness towards God and his Christ essentially included.
430Sermon XXXIV. Preached November 26, 1693.
And the scripture was fulfilled, &c.
WE have shewed what this faith doth suppose. Now we come, in the second place, to shew What it doth import. And this we shall let you see by shewing you, 1. What this faith doth more essentially include and denote; and then also, 2. What things it doth connate, that do go along with it, and which must come into consideration, as ordinarily this faith is to be expressed Godward; and so will greatly heighten this friendship towards God, and represent it so much the more a generous and a glorious thing.
I. Consider as to the import of this faith, what it more essentially includes and carries in it. As,
1. Such an assent to the gospel as draws the heart along
with it. That faith upon which God doth justify and save, is
not a dead, inanimate thing. “It is with the heart man
believeth unto righteousness.”
And it is very observable to this purpose, how joint a
testimony these apostles bear to one and the same thing,
in that (
But then you are to consider what it is that faith, which
avails to justification and salvation, doth believe; or what it
is the belief of, as well as what sort of believing it is.
That is, that representation which God makes of himself
in Christ, as willing to become our God. See how he did
represent himself to Abraham, when it was said, that
Abraham believed God, upon which he was counted
righteous. Why he tells Abraham he would make him a
blessed man, make him a blessing, make all the nations of
the earth blessed in him. He tells him of a seed, by which
seed eminently and most principally the apostle tells us,
2. Upon such a vivid, lively, operative assent, there
ensues (as what is most essential to this faith too) an appropriation of God in Christ for ours. This is the
complexus
fidei by which it doth embrace its object. “And herein
this faith works by love.”
3. There is the soul’s self-resignation carried also, as
most essential in this faith. And that is the most friendly
thing too that can be conceived. As there is the greatest
friendliness hi accepting, sure there must be equal friendliness in giving, when it is oneself delivering up oneself.
When the soul accepts, appropriates this God, this Christ,
falls before him, saith My Lord and my God, it hereby
conies into that vital unitive closure with him that speaks, as
much as any thing can, the very heart and soul of friendly
love, as hath been said. But then also, when at the same
time it doth receive and give, takes God in Christ, and
gives itself, delivers up itself; What? Can this be the act
or part, or heart of an enemy? Will I give away myself to
an enemy? or to whom I bear an enemy-mind? a disaffected mind? This can never be, I received God in Christ
from the apprehension I have of the great and glorious
excellencies and suitableness of the object. To as many
as believe, he is precious. (
4. This faith doth most essentially include an heart-quieting recumbency, so far as this faith prevails. It is not in degree perfect; but we speak of the nature of it, of the kind of it. It carries with it an heart-quieting recumbency, so that the soul doth abet its own act in what it doth herein, as the mentioned expression imports. “I am not ashamed, for I know whom I have believed.” Not ashamed, why, what room or place can there he for shame in such a case? Yes, if a man hath mistaken; if he thinks he doth the part of a fool, he hath reason to be ashamed. But saith he, I am not ashamed, for I know whom I have believed: therefore he abets his own act in this matter. It was the wisest course that ever I took in all this world, to dispose of myself so, so to commit myself: it is a thing wherein I can justify myself to the highest, that I have made this venture. It hath not been a rash, inconsiderate act. It is not a thing I am ashamed of, I shall never repent of it. Repentance carries shame with it. What ever act I repent of, I am ashamed of it, as having done a foolish thing, betrayed weakness and impotency of mind in what I have done. But I shall never be ashamed of this. For I know whom I have believed, that he will keep, and is able to keep too, with an engaged ability, that I have committed to him (my pledge, my depositum) against that day. Still there is in this the greatest friendliness; that I can repose myself in the faithfulness and truth of him to whom I have committed myself, and upon whom I have placed my reliance in reference to the greatest concernments that can lie upon my heart.
II. Consider as to the import of this faith. Not only what it more expressly denotes, but (as the case is) it must connote. And it doth indeed connote many great and concurrent difficulties which render the friendliness that is in it so much the more generous and glorious a thing. As,
1. This trust is placed upon one whom we never saw. I trust to one altogether out of sight. Look to the final object, God himself; the invisible God, whom no man hath seen, nor can see. And for the intermediate object, Christ, as to the most parts and most ages of the world, hitherto unseen. Even in that time wherein he might have been seen on earth, yet to a great many Christians he 436had not been seen. As Peter writes to the scattered Jews, though he lived and died in their country. But they were scattered, and in a dispersion, yet he saith, “Whom having not seen, ye love,” &c. A glorious thing, and speaks a friendly mind. So far to trust one I never saw, and never can see. If you were persuaded to put your trust in such and such an one that you hear of, you would say I never saw his face. Trust him! Why should I trust one I never saw? That is no argument against this trust. I will trust him, (saith the believing soul) though I never saw him, nor can see him. I have such an account of him, and know so much of him in a way wherein I cannot be mistaken, cannot be deceived, though I never saw him, nor ever expect to see him, (to wit, the invisible God with eyes of flesh) yet will I trust in him without a suspicious, misgiving heart. Here is glorious friendliness. And,
2. Here is this in the case too—it is trusting in him when one hath offended. This makes the difficulty the greater, and so the friendliness that appears in it is the more considerable and glorious. Any body that considers will easily apprehend how hard a matter it is to trust a person you know you have offended. I know I have displeased such an one, and yet to trust him, yet to place your trust in him. This is arduous, and so speaks this friendliness of mind so much the greater a thing.
3. It is trusting him with your very souls. This is yet
higher, when my own convinced conscience tells me I have
offended him, I have given him the highest and greatest
cause of offence imaginable, and yet I will trust him, and
trust him even with my very soul—the greatest and most
considerable thing I have. This is high friendliness. The
trust one placeth in any one is so much the more considerable and great, as the things are greater he trusts him
with. As I say I trust such an one with such a sum of
money, or I trust such an one with the management of
such a part of my estate, or I trust such and such commodities that I value in his hands: This argues a kind
and friendly propension that you will trust him so far.
When you say I dare put my life into such a man’s hand,
this is a great trust and great friendliness. But when it
comes to this, the intrusting your very souls, this is the
highest friendship that can be thought. And you have nothing else to do with your souls, you must intrust them.
Men’s hearts must be won to Christ thus far, that they may 437intrust their very souls with him. “Into thy hand I commit my spirit: thou hast redeemed me, O Lord God of
truth.”
4. There is this further in the case, that you are to put your trust there only. That he is to be the only object of your trust. So that if this trust fail, you are lost. For you must not have another object of your trust. This is still the so much more glorious. Trust in him will consist with no other dependencies. It is the highest act of worship that can be performed, and it is a glory that God will not give to another. He will have no rival in his honour. It is the prerogative of Deity to be the object of trust even of the whole soul. Therefore, so much the greater thing is this trust.
5. You are to consider great humiliation, and self-abasement, accompanying this trust, which makes it so much
the more generous a thing; for when you are to trust him
alone, you are to distrust yourself. When you are to
place a confidence in him, there must be a most absolute
diffidence in yourself. I am nothing, I am vile, my own
righteousness is but filthy rags. Whatsoever I might pretend to under that notion, it is all loss, and dross, and dung,
in comparison of what I expect, of what I seek, and what
I am to rely upon,” as the apostle’s expressions are,
6. This trust is placed upon one who will surely vindicate all inclinations to place trust any where else. He is one that I have offended, and if I falter in my trust, if I grow 438suspicious of him, and think of placing my trust elsewhere, he will be offended a thousand times more. He thunders out curses if I decline, if my heart prevaricate, if I lean towards any other trust. “Cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart departs from the living God.” This is a great adventure, and that which only a friendly mind would carry one to, where there is so much hazard in the case. I trust when I have offended, I trust when if I he not right and steady to my trust, I offend a thousand times more; and yet I will venture, for my heart is towards him. Nothing shall discourage me, nothing shall keep me off from him.
7. It is trust to be placed without any favourable appearances to flesh and sense; for he promiseth me nothing that will be grateful in these respects: promiseth me nothing to which my flesh and sense have an aptitude and propension, or are like to receive any gratification by. If I do unite myself with him, intrust myself unto him, list myself one of his disciples, a devotee, one given up to God in Christ, what shall I get by it? He doth not promise houses and lands, or great things in this world; no such matter. But yet the believing soul will trust and unite with him, and give up itself unto him: this is great, and argues a strong propension of a friendly mind. And,
8. It is not only without such favourable appearances,
but is against most formidable appearances. If I intrust
myself here, and so dispose of myself, (as the disposal begins
in the union of heart with God and Christ) I expose myself, at the same time, to all that a wicked world can do
against me. When I make this venture, I must venture
with him upon a raging and tempestuous ocean. I have
all the troubles in view that this world, and the God of this
world, the usurping God of this world, can give me. I am
to expect nothing but storms and tempests and death on
every hand. Yet the soul will believe not only without
hope, (as such was Abraham’s faith) but against hope,
9. This trust is thus placed, notwithstanding, not only
against what is feared, but against what is felt by the believing person himself, in reference to himself, and generally
to the whole community of believers. He meets himself, it
may be, with a great deal of affliction; yet he will trust.
Rough severities of providence many times, and the appearances of an enemy, are put on. God marshals up his
own terrors as the world marshals up its terrors in battle-array 439against him. But, saith a believing soul, “though he kill
me, yet will I trust in him.”
10. We shall consider that they expect no recompense for all this. See their fidelity, all their love, all their sufferings in this world; they never look to be recompensed here. “If in this life only we have hope in Christ, we are of all men most miserable.” It is not in this life that they have hope of recompence; their great hope of recompence is here after. When Abraham in the power, and in fruit of such a faith, quitted his all in this world, Abraham, saith God, “get thee up from thy kindred, from thy country, and from thy father’s house.” It is by faith, it is said, he obeyed, and 440went, he knew not whither. Into what unknown country must I go? (he might say.)—It is no matter for that, whether you know or not; but follow God’s call: and he abandons all, and follows. He trusts, makes a venture in the dark. This is the very nature of faith. Some pagans have understood so much about it. So our noted Voagan among the Platonists speaks of a faith above knowledge, that unites the soul most intimately with the supreme good; and which when a man doth act and exercise, they that have this faith, and are in the exercise of it, they do express it (as his expression is) shutting their eyes. They shut their eyes and trust, wink and trust. So doth Abraham in this:—go your ways into a country you know not—he goes by faith, he obeyed, and went, he knew not whither. I can (as if he had said) give no man an account whither I go; I am only obeying and following the divine call. It is in an unknown country that we all, who are believers indeed, are to expect our recompense. Where was it that he expected this? was it any interest in a terrestrial Canaan, a land flowing with milk and honey? No: he deemed himself when there but in a strange country, to which he had such a right, as we nor any man in the world had before to any spot of earth, by an immediate divine grant, a grant from Heaven: the great possessor of heaven and earth assigns this spot for him and his posterity, and yet he behaves himself there as in a strange country; he, and Isaac and Jacob, that were heirs with him of the same promise, they declared themselves to be pilgrims and strangers upon the earth. The believer will say, Set me down any where upon earth and it is none of my country, whatsoever right I may have, as they had in that land. No; their faith was to cast anchor for them. But where? with in the veil; within such an intexture as kept every thing from their view; an interjected veil; a veil cast between, and woven between them and the great object of their hope. But yet for all that, they trust and they venture; they cast their anchor upon that “which is within the veil, whither Jesus the forerunner is for us entered.” This argues a strong propension of a friendly mind towards God, and towards his Christ, and towards this state of things, which they make the discovery and offer of. And in the last place,—
11. It is to be considered too, as that which signifies so much the more the friendliness of this faith; that it is a venture for eternity; such a sort of venture, that if I mistake, there is no correcting the mistake. If I misplace my 441trust, the matter admits of no alteration, no remedy: it is a trusting of my soul, and a trusting it for somewhat that lies out of my sight, and whence there is no return, no coming back for me to make any terms with this world to any advantage, if I have misplaced my trust. No, here is an adventure made, never to be altered. And the soul doth it with this apprehension, with this prospect. Here I must venture my all, and for eternity, for an everlasting state.
It is fit we should understand what such a faith as the faith of a sincere Christian is, that we may not delude ourselves with names and shows and false appearances. There must be the nature of this faith in all those that believe as Abraham did; and his faith was spoken of as a precedential faith; and as he was the father of believers, the great example. He was not to be justified and saved by one sort of faith and we by another, but he and we by the same faith. So much it carries with it of a friendly mind towards its blessed object. But let us now observe in the close of this present discourse, before we enter on the third head, what this faith inferreth. I have hitherto observed only what it imports, either as directly noted, or as connoted. I pray let us bethink ourselves. Are not we strangers to these exercises of mind and spirit?—is not this a region and sphere of things that we are unacquainted with, and wherein we are little wont to converse?—do we know what belongs to such applications of mind and spirit inwardly towards the blessed God, and towards the Lord Jesus Christ? If we altogether are so, our religion, our Christianity is a name, a show, a figment. If we are strangers to such applications of mind and spirit to God in Christ, and we have nothing that belongs to this friendly intercourse, I pray why is it? We would be loth to call ourselves God’s enemies and Christ’s enemies for all that. But yet he hath told us, he that is not with him is against him; and if we be indeed such friends to God and his Christ, such is to be seen in inward converse of heart and spirit with them; and nothing can excuse my not conversing with a friend, a great friend, a sincere friend, a wise friend, and a most obliging friend, but such things as these, for instance—Why, he is at a great distance, I cannot come at him. That is none of the case. He is not far from any one of us: “In him we live, and move, and have our being.” What can excuse our not conversing with him who is so constantly nigh? That request which you hare heard so much of, “The Lord Jesus be with thy 442spirit,” shews he continually may, and can be so. It is as possible as it is desirable, to have him with our spirits. What can excuse our slighting of a friend that we may be with every hour of the day, or every moment of the hour, if we will. What can excuse strangeness there, shyness there?
It cannot be said he is inaccessible: that would excuse:
but there is no such thing. There is a throne of grace appointed on purpose, whereto we may freely approach:
“there is a new and living way consecrated by the blood
of Christ,” leading into the Divine Presence. You cannot
say you have no business with him: that would excuse
you that you do not converse with such and such a friend—I have other great business in the world, but with him I
have none. You cannot say so as to God; you have constant business with him, and he hath constant business with
you. It is he with whom you have continually to do; “all
things are open to him with whom you have to do.” It is
spoken in the present time, to shew that we have to do
with him always;
Sermon XXXV. Preached January 28, 1693-4.
And the scripture was fulfilled, &c.
THE third thing which remains to be spoken to is,
III. To shew you what such a faith doth certainly infer. This also hath much of friendliness towards God in it; and it infers divers things that are so: as—
1. What is indeed very general, an entire living to God.
If any soul do believe unto righteousness and salvation, so
as now to be justified, and finally saved, that very faith of
his will certainly infer the most entire living unto God;
the most friendly thing towards God that can be thought.
It is impossible that I can bear more of friendliness in my
mind and soul towards any one, than when I consecrate my
life to him—devote my life to him—devote myself to him.
This is certainly inferred by that faith which avails to justification and salvation. I pray observe, that where you have
that phrase of “living to God,”
And whereas all were under condemnation before; when
a person is justified, he is made to “reign in life,” as that
most emphatical expression is,
I beseech you consider this case according to the mighty
weight of it, and consider it as your own case, or that
which is your case, or may be. For we are all of us here
before the Lord, either in a state of condemnation, or in a
state of justification this hour, at this time. If we have
any of us cause to suspect that fearful state to be ours, a
state of condemnation, I hope you do not intend to continue there; you think not, sure, of abiding so, in such a
state as abiding in death, a condemned person in death,
under death. Take we the state of our case as it is. Let
every one view himself about this matter. Oh, my soul,
what dost think of thy state? Either thou art a justified or
a condemned man. What dost thou think of thy state?
If thou thinkest thou art condemned, what is to be done
in this case? It is dreadful to think of taking up and abiding
here. But we are told what is to be done. “God so loved
the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to
condemn the world; but that the world through him might be saved.”
(1.) That whenever the soul is brought to believe unto
righteousness, (
(2.) Directly terminate on God. Here is life, living;
and it is living unto God, which is the certain result and
consequent of that faith that justifies and saves. It is, I
say, a life that points at God; tends and works directly
towards him. “Reckon ye also yourselves to be dead
indeed unto sin, but alive unto God through Jesus Christ
our Lord.”
(3.) This is further to be noted concerning this living to God, as inferred by and consequential upon that faith that 450justifies and saves; that the workings and stream and cur rent of this life, and of all the powers of the soul so enlivened, are directed towards God, and by a friendly affection. I pray note that further: they all work towards God; this life, and every thing that belongs to it, tends and works, and beats and contends Godwards. And what is that which makes it do so? A friendliness of inclination towards Him, and a suitableness of spirit unto him. They are, therefore, whenever they come to. believe unto righteousness, to be called the friends of God; for now the whole life, from the power of friendly inclination, comes to be directed Godward. And so living to him is not from necessity and terror and dread, but from choice and kind propension. And,
(4.) It is hereupon necessarily consequent, that the soul is obliged to be very much in the exercises of religion: because in all the acts of religion there is a direct and immediate application unto God. If it be brought by the power and tendency of that faith which justifies into a course of living unto God, my life must be a thing, in the whole of it, sacred unto God; then it cannot be but it must be taken up in the exercises of religion, because therein it hath to do with God directly and immediately, but more remotely and collaterally when one is otherwise employed. The exercises of religion must thereby be delectable to such an one, for he liveth unto God; that the faith that justifies him hath, inferred: from that very inclination of mind (saith he) I must be with God. And hence it will be the most remote thing in all the world from such an one to count the exercises of religion wearisome. But he will surely have that habitual estimate; though the flesh maybe many times weak and wayward, the spirit will be willing so far as it is influenced and animated by such a life. And, therefore, among the other exercises of religion which such a life, and that faith which hath justified a soul, must imply, those exercises of religion which I have been so lately pressing upon you will be looked upon as no cumbersome imposition. The exercises of family religion, as well as those of the closet and those of the church, they will all carry a pleasantness, a felicity in them, proportionable to the measure of life received.
And I would have you now to consider the providence of God. It is observable to you and me that I was called off from this subject by a general agreement of my brethren to speak to you of that about family religion before I had 451finished this. So that that discourse did even fall into this before I had concluded it. Observe the providence of God in it. For by this means it comes to pass that I am cast upon it to give you the shortest and fullest directory how. to manage that business of family religion, as well as other exercises of religion, faithfully, pleasantly, and to purpose. Thus in general, whenever you are to do acts of religion, I pray consider your state. What is my state, wherein I am now to appear before God in this or that religious performance or exercise? Shall I appear before him as a justified person, or as a condemned person? Oh what shall I do if I am to appear ordinarily under the latter notion, as a condemned person? I come with my family (whatever they be) myself a condemned wretch. It is true it is a case that needs prayer: but it is a very uncomfortable case, for all that, when a person must do so from day to day. And, therefore, look well to your state. This is a state (as was told you before) that is not to be rested in, upon any terms. Though you are not to throw off the exercises of religion because you suspect your state to be bad, but in continuing of them to hope and expect it will mend and be better. But I would have you consider what it is. If you must come always in approaching unto God as a condemned person, or being a condemned person (whether you apprehend it or no) you will always approach to him either with the heart of a slave, or the heart of a stone. Either with a misgiving, affrighted, amazed heart, the heart of a slave or a stupid senseless heart, dead and cold as a stone. And therefore, especially see that such exercises of religion, as well as all other, do proceed from the conjunct principles of faith and love, or faith and godliness, towards God, the very things that the text hath in it, as you see, believing and being the friend of God. See that such principles animate all your religion, your family religion, and all other; otherwise, it goes all for lost.
[1.] The principle of faith. Without that it is impossible
for you to please God in any thing you do,
[2.] That other conjunct principle, love. Friendly affection, see that animates all your worship too, that your souls
be carried towards God by friendly inclination: as was said, “For in Jesus Christ neither circumcision availeth any
thing, nor uncircumcision; but faith which worketh by
love.” If you have that faith by which you believe unto
righteousness, it will work by love; it carries your souls unto
God by a mighty power of love. This is living to God, the
certain consequence of that belief unto righteousness; or
unto which God doth impute righteousness. And how applicable is this to the purpose aforementioned,
i.e. that
all the exercises of religion, and especially of family religion, be animated by that principle of love to God, or
friendliness towards God, faith. Do but take notice,
whereas the text speaks of Abraham, (he was the instance) “Abraham believed God, and it was counted to
him for righteousness: and he was called the friend of God.
Pray see what the inclination was that carried him to take
that care of his family that he did, (
See, therefore, that this principle goes into it, otherwise all goes for lost. Why are you so careful? Why it is kindness to my friend, my greatest and best friend. I see his interest low in the world, he is little called upon or sought after. There are few among men that will own him. But I do 454it, because he is my friend, and because he bath captivated my very heart, and made that in some measure friendly unto him. That I may preserve, and that I may revive to my very uttermost his languishing interest in a lost world. He hath but a few friends, but I and my house will serve him; we will shew our friendliness towards him, whosoever do or will not do.
It comes in my way to give you this short, but full, directory in reference to the great subject we were so lately on. See that it be managed by that faith which will always justify. And see that it be influenced by a principle of love and friendly inclination towards God, and because you cannot endure his interest should be lost by your neglect, at least so far as you can signify any thing to the promoting and preserving it.
But here it may be said, that all the performances of an unjustified and unregenerate person are sin. But what? Are men obliged to sin? And should we urge them to sin? This admits of a very plain and easy answer. For,
1. There can be no declining of such performances when the injunction is in the law before us; but it must be upon a resolution not to do them. A resolution must be taken: I will not do them. There will be sin in doing, but there will be far greater in resolving not to do. The sin that is in doing, is only in the wrong manner, that I do not such a thing aright. But resolving not to do, is sin even in the very substance, of that resolution.
How vast is the difference between that which is in the very substance sinful, and that which is only sinful in the circumstance. And,
2. This is to be said too, that not only the praying, the
hearing, and the other acts of natural worship done by an unjustified,
unregenerate person, are sin, but all their other actions toe. The very
ploughing of the wicked is sin. And what, therefore, must the whole unregenerate
world do nothing? Are they all to sit still? If they eat they sin; if they drink
they sin. Must they, therefore, starve, and neither eat nor drink? So absurd is
such a pretence against doing such a duty, though it have ho tendency at all to
recommend us to God. And, indeed, were the duties of regenerate persons
themselves never so entirely vital and holy, they would signify nothing for the
purpose of recommending us to God. They do proceed from the Holy Ghost, but we
must not confound the offices of Christ and the Holy Ghost. It is the work of
the Holy Ghost to sanctify us, and qualify us for communion 455with God. It is he work of Christ to justify us by his blood,
and by his righteousness applied to us. It was Christ that
was crucified for us. And, indeed, in reference to the
matter of justification, even the most holy lives of the best
of saints, they do more by positive influence for the justifying
of Christ, than for the justifying of us. He is the eternal
wisdom of God. And wisdom is justified of her children.
We justify him; we shew that he did not undertake a vague
thing, or come upon a vain errand into this world, when he
gave himself for us, to redeem us from all iniquity, and to
purify to himself “a peculiar people, zealous of good works.”
When his end and design is so far answered, wisdom is
justified. This appears to have been the work and design of
wisdom, that it was not a foolish undertaking; for it hath
succeeded, it doth prosper, and shall more and more do so.
By positive influence, it more justifies him than it does us.
Our justification comes quite another way, being justified
freely by his blood. All the holiness in the world could
never make him amends for my having been once a sinner,
and thereby incurred the divine wrath. It is true we have
communion with God, walking in the light as he is in the
light. But it is “the blood of Jesus Christ his Son, that
cleanseth us from all sin,” so as that we may come guiltless
into that communion.
In the exercises of religion, there is that in the faith by which they are justified and saved, that will prompt unto them, if that faith have place in them. And we are concerned to see to it that it have, that is to look to our state. And if we cannot conclude it to be for the present good, not to sit down there; for to sit down destitute of such a faith, is to sit down in the midst of death and under condemnation. That is n fourth thing which, living to God as a consequent of that faith which justifies and will finally save, doth carry in it of friendship towards God. Living to God, inferred by 456such a faith, doth include in it a continual disposition to the exercises of religion, as the result of that faith, and as proceeding from an amiable and friendly affection towards God. But,
(5.) This living to God, as it is consequential of faith which
justifies and will save, continually obligeth to do nothing
against him to our uttermost or with self-allowance. Herein
the reason of the thing speaks itself: if my whole life be a
dedicated, devoted life, and all the powers and proper
ties and actions belonging thereunto be so devoted, then
there is nothing to be done against him who is the end and
terminus of this life. I can allow myself to do nothing, I
am surprized if ever I do any thing; it is an unintended,
indeliberate thing, if any thing be done to the prejudice of
his interest, that any thing diminisheth or soils his glory, or
obscures and darkens it. It will be a grief to the soul, if it
be a believing soul, (if it believe, by that faith which he justifies and saves,) that he is offended. For there is hereupon
that entireness of self-dedication to him, that there is nothing
of us left, excepted from obligation, or that can be directed
against him or his interest in any kind. I can do nothing
(saith the apostle) against the truth, but for it. I can do
nothing; it is a certain sort of powerful impotency, an
impotency that speaks power. I can do nothing against the
truth; there is a positive principle obliges and prompts me
otherwise. So the apostle,
(6.) This faith, as it infers our living to God, allows us 457not to have any separate interest from him. The maxim of that great Pagan, “All things of friends are common,” obtains strongly in this case. There is a friendship between God and me. I must not have a separate interest. His interest is mine, and my interest is his. So that if my life be a sacred, devoted life, when I buy, when I sell, when this and that way I am employed in secular and civil negociations, it will be looked upon as a most unlawful and wicked presumption to make myself mine own end in all this. No, God is my end; I live unto God. And that faith by which I am justified, obliges and prompts me hereunto; that is, so and so I do, that I may glorify God. Not finally that I may please myself, and indulge my own inclinations, and satisfy any appetite of mine; whether it be an appetite to live in pleasure, or whether it be an appetite to grow rich and great in the world. No, by no means; my life is a sacred thing, a devoted thing. “To me to live is Christ;” and so all the actions of human and civil life must terminate in God, as the end, if indeed I live to God. For if that be my end, it is my last end; and the last end is that into which all others do run. And whatsoever doth not serve the last end, doth really and finally serve none at all. And so all those actions are lost actions; i.e. they cannot come properly under the notion of human actions. If they do not refer to the last end, they are beside any end. It is the last end that infers whatever there is of order in this world; all runs into confusion that is not referred to the last end.
We are concerned to look carefully to our hearts about this, that we suffer not any secret dispositions and workings of spirit contrary hereunto. To go from day to day, and I cannot answer it to my conscience, that it is God that I have been serving; serving him in my calling, and not myself; Oh, in what peace can such an one lie down at night, when he hath been playing the idolater all day, and usurping upon Majesty—the Majesty of heaven? For it is God’s prerogative to be all things, the last as well as the first, “Alpha and Omega, the first and the last.” For a creature born but the other day, lately sprung up into being, to rival the universal Lord of heaven and earth, and to take upon him as if he were God—I will be my own end, pursue an interest of my own, separately and apart from God—this is to pluck himself from under the rule of the Universal Ruler, and to say, I will have no Lord over me; I am my own, and not his. But a man’s having devoted his life, so 458as that be can be said to live to God, is necessarily exclusive of all tins. And thereupon again,
(7.) This living to God, consequent upon justifying and saving faith, will oblige and prompt us to take in God with us in all our affairs; to go about nothing without him; for we are to act dependency in every thing; to commit our way unto the Lord. Committing is believing; committing is trusting. And we are to cast all our burden upon him, and all our care upon him, expecting he will care for us. This living to God includes. Every man, as he is called therein, let him abide with God. 1. Cor. vii. 24. Implying, you have nothing to do in all this world, which you cannot better do with God than without him. You have no business to do in all this world, wherein you need to sever and part yourselves from God. No, take him in with you, as your first and last. And if we design him as our end, so as that he be our last, it will necessarily infer the other too. If I am to act for him in every thing, I must act from him; otherwise I act unproportionably. God can not be served but with his own. What is to be done for his glory, is to be” done by his power. This is that trust in God which allows us not to lean to our own understanding, but to commence with him in all things, and have our eye keep quick turns with Him; ever and anon to look up and apply ourselves to him, and appeal to him; Lord, thou seest that I am aiming at thee, as I do depend on thee for conduct and support all along in my way. And,
(8.) This living to God, as it is consequent of such a faith, implies, and must bring about, our enjoying of all things in him and with him, and in order to him. As well what we enjoy, as what we do, is all in him, if our life be once a devoted life. For we are to consider life, not only as an active principle, but also as a fruition. And a life devoted to God, doth as well enjoy all things in God, whatsoever he doth enjoy, as all for him. So that this will be the sense of a believing soul (which is prompted by that faith to a course of living unto God), “I have no enjoyment under the sun, that carries any taste or relish in it without God.” Many will say, “Who will shew us any good?” But Lord, lift thou up the light of thy countenance upon me, and this shall be more to me than the increase of corn and wine and oil. When men can please themselves with the creature (excluding God, setting God aside), solace themselves with this and that creature-comfort apart 459from God, neglecting and disregarding God; this is quite beside the genius of a life sacred to God,—most contrary to the notion of living to Him. For life is the principle by which we enjoy what is enjoyable, as well as the principle by which we do or practise what is practicable. And that is one thing which that faith which is justifying and will save, doth infer, which carries very great appearance and expressions of friendliness in it, living to God. The most friendly thing we are capable of doing. And it appears so, if we consider the several mentioned things that do concur in it. But,
2. It infers too, in the next place, liberty towards God,
as well as living to him. The next thing to life, is liberty.
A life dedicated to God, is inferred by a vital faith; and
liberty is as certainly and necessarily inferred. That is a
liberty and freedom towards him,—and what is more friendly? By that you estimate
friendship; to wit, by liberty and freedom towards one another, which is the
certain effect and consequent of vital trust. There is no such thing as real
living faith, but from a spirit of faith, of which we read,
3. Such a faith as justifies, and will save, infers a communication of secrets. This it infers, that you do not affect to
cover or keep any thing secret from God. You cannot only
use a liberty in expressing your desires, and making your
complaints and moans to him, but you have nothing at all
that you would reserve and hide from him, or make a secret
to him. This, faith prompts unto. You very well know, that
when we communicate a secret, that which we would have
be a secret, we seek to commit and entrust it to a friend. I
trust such a man with my secrets, that is friendship. Such a
friendly mind accompanies faith towards God. I do not
desire that anything should be a secret with me from him.
A guilty soul, that hath none of this faith, cries, Oh,
give me a corner, give me a cloud, give me darkness, in
which I may be wrapt up. When it is said “there is no
darkness, nor shadow of death, where the workers of iniquity
can hide themselves:” it is the thing they seek,—that is the
thing they covet. But the believing soul saith, I would
have no secret between me and this great friend, nothing
that I would reserve as a secret from him. So he is pleased
to express friendliness to us, by communicating his secrets,
by unfolding to us that gospel which was a secret from
ages, and from generations by-past. So our Lord Christ
argues his own friendliness to his disciples: “I have called
you friends; for all things that have been made known unto me of my Father, I have made known unto you.”
4. That it obliges to the strictest watchfulness against
the insinuations of this world into our hearts; because the
friendship of this world is enmity against God. I pray bear
it away with you. I must in faithfulness warn you of it.
If you consider it not, all friendly concern with God is at
an end. To have the world follow you into your closets,
and into family duties, and into the public solemnities of
worship, and you still carry the world with you, a worldly
heart, a worldly mind, and worldly desires—this is very
dangerous; for, know ye not that the friendship of this
world is enmity against God? When it is said, “Let your
conversation be without covetousness,” it is added, “for
he hath said, I will never leave thee, nor forsake thee.”
Sermon XXXVI. Preached February 13, 1693-4.
And the scripture was fulfilled, &c.
THUS I have evinced the truth of the doctrine of this text, by shewing you at large what there is of friendliness in this matter on God’s part, and what there is on their part whom he brings to believe. It is the use of all which remains to be insisted upon and recommended to you. Wherein I shall not be diffuse, having had occasion to insist very largely, by way of use, upon a subject which you know was very congenerous to this, and of great affinity to it. But very instructive inferences it very obviously affords us. As,
1. We may collect hence, That bad as this world is, God
hath yet some portion in it, to wit, a people peculiar to himself. Here he hath some that do believe in him, that he
counts righteous, that he calls and treats as his “friends.”
And these are great peculiarities. You may see it is not
his design (though this world have been all in a dreadful
apostasy from God) to quit his interest in it, or quite to
abandon it, and lay aside all kind thoughts towards it. This,
you may see, is remote from him. It is not his intention,
that though all have been in transgression against him, yet
that all shall be involved in one condemnation, and in one
ruin. But he hath iris portion, that he doth and will exempt out of the common ruin, that shall not lie under an
everlasting doom and condemnation with the rest of the
perishing world. Those that “shall not be condemned with
the world,” as the Scripture expression is,
Methinks it is a comfortable, pleasant thought, that, taking a prospect of this world, beholding it so generally with a dark, dismal, and gloomy shadow of death; beholding it lying in wickedness, and under the power of him who is called the god of this world, that yet God should have a select and peculiar people in it. What a glorious design was this, the forming of a society out of such a world as this, as should be called the friends of God. It is pleasant, and it ought to seem a great thing to our thoughts, that it should be so. And sure it must put us upon reflection: Oh am I of that happy society, of that select society? Such a society God hath in this world, that is out of doubt; a society of men that he calls his friends, that bear his character. That (I say) is out of all doubt. Whether we be of that number or no?—it is pity that should be a doubt. And methinks it should not be very easy to our minds while it is so. While this is with us a doubtful case, and we cannot speak clearly to this question, Am I of that society justly called the friends of God? But,
2. We may further collect hence, that as God has such a peculiar people in this world, who do specially belong to him, so this people are distinguished from the rest of the world by some very peculiar excellencies. Here is not a distinction without a difference. But there is a mighty difference, not which he finds, but which he makes between man and man, that people that are peculiar to him, and the rest of the world. There are two differing excellencies by which they are distinguished in the text: Believing in God, and friendship towards him. For the matter is plain enough in itself, and you have heard it largely evinced, that this friendship cannot but be mutual; that they are not merely passive in this friendship, or the objects of it, but the subjects too. Here is this great distinguishing excellency to be found in these sort of men, that they are such as do believe in God. Abraham believed God; this is not 464spoken of him as a single person, but as the father of the faithful, as we may have occasion to take notice, the Scripture speaks expressly, again and again. And this is one of the characters of this people, the society of God’s friends: they are a society of believers. A very great excellency, in such a world as this.
Object. But some may say in their own minds, What is there in it that doth notify and signalize such a people, as if they were upon that account more excellent than their neighbours? Methinks this believing it is but a light and trivial matter, that that should be the dignification of such a peculiar people which shall be called God’s own, select and severed from all the rest of the world. What a small matter does this believing seem to be.
Ans. Indeed it cannot but seem so, according to the notion that too generally prevails, concerning believing. With many it is but a notion, an airy thing, that hovers in their minds, but makes no impression, no more alters them than a puff of wind would do a stone wall. With many others it is not so much as a notion. What multitudes are there that will be called Christians, but have no notion at all in their minds, correspondent to that name! No notion of the things they profess to believe. Their minds are wrapt up in a total ignorance of all the things that are to be the peculiar and most special matters of their faith. I do not wonder (when we consider what is made of faith in so great a part of the Christian world) that that of Solifidian should go for so ignominious and reproachful a name. Men have made so very light and small a matter of faith, that it may very well go for a very diminishing character to be a Solifidian, to be only a believer. Indeed men have reduced the business of faith to so little a trifle, that I know no reason, as to them, why Solifidian and Nolifidian should not signify alone to be only a believer, and no believer at all. Men have diminished even to nothing, a thing which with the most hath no object, and with the rest too gene rally no power, no efficacy, no spirit, no life; and it had as good be nothing, as do nothing, make no change upon their hearts.
But if it were considered what faith (the faith of the
Gospel, which God calls faith, and upon which God calls
believers his friends)—If (I say) it be considered what it
hath in it, and what goes along with it, what it carries in
it, and what it carries with it, it will appear a mighty thing,
a glorious thing, and such as that one would not wonder 465that such a select peculiar people of God should be distinguished by it; that it should be the differencing thing, one
of the main differences from the rest of the world. For it
is such a thing as plucks a man quite off from all this world.
Men are all engulphed naturally in the spirit of this world.
This faith severs them, raises them quite into another
sphere, into an invisible world; and it is to them (wherever it is) the substance of the things that they hope for,
and the evidence of the things which they see not. It
plucks men quite off from themselves. It is a self-emptying
thing. Divides and severs a man from himself. It is that
by which he ceaseth to trust in himself, to depend upon
himself, to have any confidence in himself, and so come to
think the most debasingly of himself, yea the most terribly.
So that he not only despises, but he dreads himself, and
flies from himself, and out of himself. And then it unites
him with God and with Christ, by whom only he can take
hold of God. Through Christ we believe in God. “Ye
believe in God, believe also in me.” Faith passeth through
Christ unto God, as the Spirit speaks,
3. We may further learn hence, that a justified state, and
a state of friendship with God, are commensurate, or do
measure one another. They are of equal extent; God hath
no friends but whom he justifies. And he justifies none
but who are his friends. That is, he doth actually account,
or actually render them righteous by imputing righteousness to them who are brought into actual friendship with
him. To wit, he is then statedly in friendship with them,
when there is a friendship in-wrought, even in the same
instant, in their hearts towards him. It is very true, indeed,
we have such an expression as that of justifying “the ungodly,”
This is the notion that hath so vastly spread through the Christian world. Men think that they are justified by 468Christ’s dying, and that they need not care, nor concern themselves, whether there he any change made in them, yea or no. But as I told you formerly upon this subject, Christ’s righteousness is never the clothing of a carcase continuing so. But when he doth clothe and invest any with his righteousness, he doth put a spirit of life into them at the same time, and that spirit of life breathes in a friendly love. Men are generally justified under the Gospel upon the same terms and in the same way wherein the great father of believers was, to wit, upon their believing God. He hereupon immediately counts them righteous, but at the same time inspiring them with that friendly love towards him which as a new vital principle habituates them and facilitates them unto all the duties and actions of that holy devoted life, that life of friendliness towards God wherein they are to spend the residue of their days.
In his first treatment with Abraham, he propounds himself
to him as God all-sufficient, and at the same time draws
his heart to close with him, and puts into him such a disposition with it to walk with him, and be perfect. I am
God, all-sufficient, “walk before me, and be thou perfect,”
or upright,
4. We may further collect hence, that by this measure a great many have very great cause to doubt and to dread their state; to have not only doubtful, but very dreadful thoughts concerning their state: for how plain a thing is it, 469that as God hath some friends in this world, so plain a thing is it, that he hath but few friends in this world. And then if friendship towards God and a justified state do measure one another, and are commensurate, there is too much cause for multitudes, not only to have doubtful, but very dreadful thoughts about the state of their case. They are to make their estimate by two such things as are most eminent and obvious to any one’s thoughts in friendship; that is, converse with my friend, and service to my friend: if these two things are to be the measure by which we are to make an estimate, how few friends has the blessed God in this world.
(1.) How few that care for his converse. Is not this the
common account given of the temper and genius of the sons
of men, and of their state together,
(2.) If we consider the other thing mentioned, most eminent
and obvious in friendship, service to one’s friend. All that I
can do is too little for my friend; his interest is my interest.
He with whom I am entire in friendship, I cannot have
a separate interest from, i cannot serve an interest of
mine own with the neglect, much less with the disservice,
of the interest of my friend. What expression is there
among us of a friendly mind towards God in this kind! as
the apostle speaks concerning Christ (and we cannot consider him but we must consider God in him)—“For me to
live is Christ,” Philip, i. 21. I have no business to live in
this world but for God; I have devoted myself to him, from
a principle of friendly love. This world is nothing to me,
but for him; I would not covet to live in it, but upon his
account, that I may know him more and serve him better, 470and be more conformed to him, and fitted to dwell with
him for ever. Therefore serving of his interest is your
business, your life is a living to God. The whole stream
of all the designs and of all the actions of your life running
directly towards God, that you may live to God; which
doth comprehend the whole business of life;
Sermon XXXVII. Preached Feb. 25, 1693-4.
And the scripture was fulfilled, &c.
I TOLD you the last time, that I intended to put a period to the long discourse on this subject at this time. And herein, byway of summary, I have these two great things contained in the text, seriously to recommend unto you,—faith in God, and friendship with him. I cannot suppose that, foreknowing the subject, so many should come together 471without a design, that if any thing should be said applicable to so great and high purposes, they will lay it up in order to future use and benefit. It would be a hard supposition, and have too much of uncharitableness in it, for me to give any place in my thoughts that you should be generally come together without any such design; I hope there are none come with so vain and wanton a mind, as only to throw away an hour here that they know not what else to do with; or to gaze at one another, or to criticise, or spend their judgment upon what they hear, without any more ado, and to go as they came.
If any two things should be pitched upon in any of our thoughts, of greater importance than other, what can you think of greater than these two which you find comprehended together in this text—faith In God, and friendship with him. It cannot be, if we have any design for eternity and another world, that we can look upon these things with neglect. Nothing can be of greater concernment; even to the judgment of your own consciences, they must appear so as they really and truly are: and, methinks, we should be all within ourselves about it. Do we think it can go well hereafter with unbelievers, or with God’s enemies? In reference to each of these, somewhat in the conclusion of this discourse is to be said, by way of direction and exhortation.—
1. As to the former, faith in God. You are not to understand this (though it be believing in God that the text
speaks of) exclusive of Christ, but as including him; that
is, implying and supposing him to be the mediate object of
your faith, while God is pointed at as the final and ultimate
object: according to the apostle,
With some, I told you, it is but a notion. I fear with many besides (it may be many more) it may be less than that. Men call themselves believers when they have not such a notion in their minds of the things that they pretend to believe. With some a notional faith serves their turn; with others what is less, a mere nominal faith. It will do us no good to have that in us which we call faith, unless God calls it so too. And know, therefore, that those who have not that faith which in the evangelical sense, and by that test, will go for such, they must go among the unbelievers, let them call themselves, or let other men call them, what they will. And then for excitation in this matter, let me but offer these two awakening things to be considered.
1. That considering a man to be found an unbeliever under the gospel, which claims and challenges his faith, that is, which claims to be believed by a correspondent faith unto what it contains and carries in it; he hath the guilt of all his other sins still continuing, and bound down close upon him. An unbelieving person is an unjustified person. So such must understand the state of the case. I have all the weight of that guilt upon me, which I have been contracting all my days. “Abraham believed God, and it was imputed to him for righteousness.” Righteousness is not imputed upon other terms. Will any man think to make for himself a new gospel, to confront that gospel which our Lord hath sent among us? An unbeliever, and unjustified. So represent the case to yourselves. And what doth that signify? It signifies, that the holy jealous God holds me guilty of all that I have been doing against him all my days. I have lived long as “without God in the world,” and he holds me guilty. I have lived to myself, and not to him, and he holds me guilty. Neglected him, disobeyed him, and lived in affront to him, and he holds me guilty. Every thing that I have used and enjoyed in this world, it hath been by usurpation; it hath been without right, as to him, without allowance. I ought to have eaten and drank, and looked up, acknowledging and adoring him whose fulness filleth all in all; but God was not in all my thoughts: and for all this he holds me guilty. I have lived a prayerless life, an ungodly life, alienated from the life of God; this hath been my way and course, and he holds me guilty. What an amazing thing is this! As long as an unbeliever, still under guilt. You have no righteousness to shelter you, 473to protect you, to keep off wrath and vengeance from you. But,
2. That is not all, you have a superadded (and that the greatest) load of guilt imaginable, by not believing. “He that believeth not, is condemned already,” &c. That is, he to whom there is a sufficient proposal made; the object is not concealed, nor wrapt up in darkness, but set in clear and open light before your eyes, and yet you believe not. Upon how fearful terms doth such an one perish. When his case comes to be stated at the last, in the judgment of the great day, Why is such an one cast? Why is he held guilty? Why is he abandoned to perish? Why is it said to him, “Depart, accursed?” It is because he would not believe in God. He had many other sins upon him, but they would all have been forgiven him if he would have believed, if he would have taken God and his Son; then would have been a perfect peace between God and him. If his sins had been never so great, they had been all done away. But this man perisheth, because he would not believe him against sensual imaginations—against carnal inclinations. God told him it was best for him to abandon his sins, and put himself under his government, and live by his rules and holy laws; but he would not believe this, but thought it better to obey the lusts of his own heart, and walk according to his own imagination. He perisheth, because he would not believe God; because he made him a liar in that plain testimony and record he had given, concerning the way of salvation unto sinners by his Son. Against whom did “he swear in his wrath, that they should not enter into his rest, but them that believed not? So w r e see they could not enter in, because of unbelief.” This was the great provoking wickedness of that people all along. How long will ye provoke me? How long will ye not believe me, notwithstanding the mighty noble works that have been done in the midst of you. God was manifesting himself in several and many great and remarkable instances; but yet they would not believe. They despised the pleasant land;—they believed not his word. All their wickedness was rooted in infidelity—they could not take the word of God. How fearful a case is this? When a reasonable creature, one that hath an intelligent mind and spirit about him, part of the offspring of the great Father of spirits, he would riot be governed by the divine dictates, but opposed the inclination and imagination of his flesh, unto the express word of the Father of spirits. He tells me, I must 474live so and so, that I may do well—that I may die happy, and live eternally. But I will not believe it. I will believe the lusts of my own heart; rather run the hazard—venture it—try what will come of it. Oh! to perish on these terms is dreadful perishing, because I give the lie to Him that gave me breath.
But then I must say somewhat too, by way of direction in this important matter. Is it so fearful a thing not to believe? Will not any thing that may carry with it the shadow of believing, serve the turn? But it must be faith indeed, and such as will answer the intendment of the gospel; that I must have, or I perish as an unbeliever, whatsoever character I have gone under, or have thought myself to have. Why, how shall I do or know? Pray direct me in this, what kind of faith I must aim at, and not satisfy myself short of, or to be without? Why it must be,
1. Such (and pray, therefore, aim at such) a faith as shall
admit the gospel revelation into your hearts. This is not
so obscure a thing as many, upon the first hearing, may
account it. Do not you know the difference between
receiving a report by your ears only, and taking it into the
heart? Suppose it were of some very great good news
which you hear of in any uncertain way, so as that you
apprehend no reason to believe it true? It enters your
ears, but goes no farther. But if it be a great thing,
and it comes with certainty, so as that no room of rational
doubt remains concerning the truth of the matter; then it
goes into your heart, and fills that with joy and pleasure
and complacency. You sensibly find it exciting and raising
an affection in you suitable to the import of the thing, if
the gospel be received, so that reception makes its own
distinction visibly in it. “I tell you glad tidings of great
joy, which shall be to all people.” When the gospel
comes among you, and tells you that the great Majesty of
heaven, whom you have offended, is willing to be reconciled to you, and hath sent his Son into the world on
purpose to be the reconciler, and he died upon the cross a
reconciling sacrifice; it is discernible (if you will inspect
and look into yourselves,) whether that which you call
faith in you, of the gospel and the gospel revelation, make
any such impressions upon your heart as is correspondent
of so great a thing. It is “with the heart man believeth
unto righteousness.” That is the great business of enquiry.
What kind of faith will serve me unto righteousness, that
I may be justified—that I may be counted righteous thereupon? 475Why it is “with the heart man believeth unto
righteousness, and with the mouth confession is made
unto salvation.”
Have you received the gospel revelation so, as “a faithful saying, and worthy of all acceptation?” Is it accept r able, do you judge it worthy of your acceptation, of all acceptation? Then your heart and soul embraceth it, and closeth with it. Thus the apostle speaks in that great summary of the gospel, “Christ Jesus came into the world to save sinners (even the chief of them;) of whom I am chief.”
2. Labour for such a faith as may inwardly unite your
souls to Christ, revealed in this gospel, and with God in
him. Your faith is to take hold of him, and of God in him,
so as thereby to come into an united state, a state of union
with him, that you may thereupon be in him. It must be
such a faith as whereby Christ may dwell in your hearts. “That Christ may dwell in your hearts by faith.”
3. Labour tor such a faith as may be transforming to 476your whole souls. Consider that the whole economy of the
gospel aims at this, the bringing of all, upon whom it shall
have its effect, into the unity of the faith, so that all come
to unite in one faith.
4. See that it be such a faith as doth and shall govern
your lives, so that you live by it, and thereupon cannot
only say, I did believe seven or ten or twenty years ago,
but I continually live by my believing. A man is not said to
live by that which rarely happens to him, or once or twice in
a lifetime. We are to live by breathing, but we cannot do
so if it be not continual. So we are to live by believing; “the just shall live by his faith.” That he is continually to
live by all his days. Can it be thought that such an one
shall be said to live now, because he drew breath twenty
years ago? But that belief which is true, real, vital, will
be continually repeating its acts and exercises. “The life
that I live in the flesh (says the Apostle,) I live by the faith
of the Son of God, who loved me, and gave himself for me.”
For, the apostle having told us,
2. I am also to recommend to you this other great thing, friendship with God. And in reference to that, I would also say somewhat both by way of excitation and direction. I can speak but briefly to many things. For excitation consider,
1. Is it not your great privilege to live here in this world in a state of friendship with God? for what more exalted privilege is there to poor creatures living in mortal flesh? Here I live in flesh, dwell in flesh; but it is in friendship with God. In low circumstances, amidst a great many troubles and difficulties, but in friendship with God. Who would not choose this way of living, when it is represented to our option, when it is propounded to ns as matter of choice?
2. Consider there is no middle state (for you to whom this overture is made) between these two, a state of friendship with God, and a state of enmity to him; you must: be either his friends or his enemies. There can be no neutrality in this case; and will it not make a man’s heart sink within him to think of this? I must either live God’s friend or God’s enemy. Dare I venture when the matter is laid before me as a matter of deliberation, to say, I will live the latter, I will live his enemy? You that were alienated, and enemies in your minds by wicked works; you see how the case is stated: you must still be enemies in your minds, through wicked works, till you are reconciled and become friends. There is no neutral state, you must go from day to day, up and down in this world, either as God’s friends, or his enemies.
3. Consider that this friendship with God which we
recommend to you, and into which the gospel continually
calls you, is no impossible, no impracticable thing, for it is
prescribed to us as matter of duty: “Every man as he is
called, let him therein abide with God.”
4. Consider that this friendship with God, as it is not an
impossible or impracticable thing, so it is to be maintained
in the easiest and most unexceptionable way. Consider, that
to enter into this state is but to obey the divine call, the very
meaning and import of the whole gospel of reconciliation.
We have the greatest assurances in all the world, that God
is not difficult or hard of acquaintance; for he invites.
Will he refuse whom he invites? The gospel is sent to us
to beseech us, in Christ’s name and stead, to be reconciled
unto God. Will he refuse that which he seeks? decline
that friendship into which he calls us? He is “in Christ
reconciling the world unto himself, that sin might not be
imputed,” or (which is the same thing) that righteousness 480might be imputed.”
1 That he is never far off, you will say; how shall I keep friendship with God? He is in heaven, I am upon earth. In heaven, yes, as to his more glorious manifestation of himself. But he is not far from any of us, for “in him we live, and move, and have our being.” And this is told us, that we may seek and find him out, insomuch as he is far from none of us. So that now you may be with him as soon as you can think a thought. How easy is the way to keep up this friendship: only to be now and then at the expense of a thought. Where is God my Maker? that will not cost you dear. You have no cause to say, What shall I do for my friend? Who shall go up to heaven to fetch him me down from thence, or who shall go to the utter most ends of the earth to fetch him me up from thence. No, he is with you; turn you but to him, and you will find him with you. Do but direct your mind, turn your thoughts inward, and you will find him with you. Indeed he often passes by, and we perceive him not. “Thou dost compass me behind and before, (saith the Psalmist) and art acquainted with all my ways.” O how unaccountable is it to keep off ourselves, unacquainted with him and his ways! And,
2. He is easy to forgive. Ay, but breaches may happen.
I forget and neglect him too often, and am ashamed and
confounded in my own sense; I am afraid to look towards
him any more. That must not by any means be. You
must return, though it be with weeping and humiliation.
And if we confess our sins, he is faithful and just to for
give us our sins, if it be not done triflingly, if it be not done
without sense, if it be not done with an inclination and
resolution to persist and go on in sin still. “I acknowledged
my sin unto thee, and mine iniquity have I not hid: I said,
I will confess my transgressions unto the Lord; and thou
forgavest the iniquity of my sin.” Ps, xxxii, 5. The 481injustice of it. And then it is added, “For this shall
every one that is godly pray unto thee in a time when
thou mayest be found: surely in the floods of great waters
they shall not come nigh unto him.”
5. It is the way to bring your minds to ease in reference to all your more private concernments. You have difficulties in the world, you have troubles and straits, and know not which way to turn yourselves. Oh what a great thing is it to have such a friend, who invites you to cast your care upon him, for he will care for you. And then the peace of God shall hereupon keep your hearts and minds through Christ Jesus.
6. It will keep you quiet in reference to public concernments. This is a very pitiable case, that when they see things run counter to their expectations, their aims, their designs and inclinations, they are full of anxiety, full of concern, full of dread and fear. They know not what will become of things. Oh what an heart-quieting thought is it, that all is in the hands of your friend, your great and wise friend, who doeth as pleaseth him in heaven above, and in the earth beneath. And he will never manage things so as that his true friends shall at last have any cause to complain. And then consider,
7. That all will be well for ever when you are caught up in the clouds to meet your Redeemer in the air, and to be for ever with the Lord. That being his declared pleasure, that he will have all his friends together eternally with him in one society, in one assembly, made up of an innumerable company of angels and the spirits of just men made perfect. That they that have lived by the faith of Abraham, and been friends of God, as he was, may sit down with Abraham, Isaac and Jacob in his kingdom, and there reside for ever. In this scripture we are told that “Abraham believed God, and it was counted to him for righteousness.”
But some may say, What is that to me, who live in the
world so many ages after? Why the Scriptures, as if it were
on purpose to obviate any such thoughts, tell us (particularly the Apostle,
I shall shut up all, by way of direction as to this, with only two words in general. You think it a very desirable thing (I doubt not but you do) to be in this state of friendship with God. Surely every one among us must say, if it be a desirable thing to live in a state of friendship with God, who would not live at this rate every day in a state of friendship with the great and glorious God of heaven and earth! I shall only say these two things by way of direction in reference hereto.
1. Give yourselves up entirely unto this friendship with
God; and do it with solemnity: so great a thing as this,
entering into friendship with God, the great and glorious
Lord of heaven and earth, the matter speaks itself that it
ought to be done with solemnity. Make a solemn business
of it: apply yourselves purposely to him, and tell him, Lord
I have heard thy mind, thy pleasure, thou wouldst have
souls that have wandered from thee, and been alienated,
come into thine acquaintance and friendship. The gospel
under which I live hath told me so; I believe thy word;
I come now to offer myself up unto thee, to be thy reconciled one, thy devoted one, thy servant, thy friend.
“Thy
servant, thy servant; O Lord, thou hast broken my bonds.”
2. Mind, it is a continued course: otherwise, you trifled at first; never meant sincerely, never meant as you did pretend. Mind, I say, it is a continued course; and through your whole course. These are but generals; I have mentioned many particulars, at former times, to this purpose; that, if you recollect yourselves, would be of stated use to you. But all will come under this general; mind this often, that there is a friendship settled between God and me; I must in all things hereupon demean myself towards him as a friend: that is, I must consult him in all, resign all things to him, cross him in nothing; for friendship between him and us carries a peculiarity in it. If there were an equality between him and me, then it were something as between human friends, it may be. They may be equally wise, they may be equally great or equally mean; equally able to do for one another. But this is not the case here; this is not like common friends, as I formerly shewed at large; and, therefore, there must be a constant reference to him in all things. We are in all things to yield to him, to cross him in nothing. And so, when in all things we are to consult him, we are to take his counsel in all, and to stand in his counsel. Not to be self-willed, riot to say, we will walk in the way of our own hearts, whatsoever becomes of our friendship with him. You must always be true to him; you must always believe him true to you. You must never be strange to him; always be free, unreserved, open-hearted. You must willingly agree to it, that he be privy to all your affairs. He will be so, whether you will or no, but it is that to which your hearts should consent, and in which your hearts should rejoice, so as to be able to say, Lord! I know I can hide nothing from thee, and I would not if I could; I desire all things may lay open between me and thee, that there may be nothing hid, no] veil drawn between thee and my soul. Search me, try me, look into me. It is the pleasure and advantage of this friendship, to know that he can behold sincerity, and accept it, and reward it, and delight in it. And, therefore, you must resolve 484never to break off this friendship, but look upon him as your inseparable friend, and from whom you are never to depart. And say to yourself, this God shall be your God; i.e. your friend, your friendly ruler, for ever and ever, and shall be your guide even unto death. So that you can never any moment of your life suffer an elongation from him, that he should be far off, or keep long from you, but presently your hearts will miss him. And you will say, Oh! where is my friend? I will seek him, pursue after him, as the spouse in the Canticles is represented to pursue after him whom her soul loved. This is my friend, where is he? where is he? You will be presently upon enquiries, if he have hid himself, and seem to have withdrawn and retired from you; for this hath been the state of things between him and you in contracting this state of friendship, that this God shall be your God for ever and ever, and your guide even unto death.
V. On Regeneration.
Sermon XXXVIII. Preached May 11th, 1693.
Whosoever believeth that Jesus is the Christ, is born of God.
THE subject that I last finished, you find did connect faith and friendship with God. This connects faith and sonship to God. And the one and the other must be understood (by them that will consider) to be of the greatest importance to us imaginable; so great, that it is to be hoped the former is not forgotten, and this latter will not slightingly and negligently be attended to.
The words in themselves are an express doctrinal assertion, which I shall not need therefore to vary into other terms; “Whosoever believeth that Jesus is the Christ, is born of God.” It needs only to be explained and applied: for the explication of it, that you cannot upon the first hearing of such an assertion as this, but think very necessary. For it may seem strange to unaccustomed ears, at least, that such a thing as this should be affirmed so generally, concerning believing Jesus to be the Christ, that every such 485an one should be said to be born of God. How amazing a sound may this carry with it to many who do less consider, or who understand less what the meaning of these terms is, to “believe Jesus to be the Christ,” and to “be born of God;” the latter of these doth indeed, at the very first hearing, appear a very great thing—be born of God! It might even swallow up a man’s soul to think of such a thing as this, affirmed of such worms as we are. We, that might “say to the worm, Thou art our father, and to corruption, Thou art our sister and mother;” to speak of such creatures as we, as of a divine offspring and heavenly progeny, as of persons born of God; how wonderful and transporting may it be to us.
But that only which can make such an assertion as this seem strange is, that while this is apprehended (as it is to be really and truly) a very great thing; for the most part, such believing is reckoned a very little thing. It may, indeed, seem a great thing to be a son of God, one born of God; but the name of believing is become so cheap amongst us, and carries so little and so diminished a sound with it, that we are too generally tempted to look upon it as a slight, and small, and trivial matter. But when these terms come to be opened and understood, it will be found that there is such a near affinity between these two things, being “born of God,” and “believing that Jesus is the Christ;” that the one will be easily understood not to have anyplace at all where the other hath no place; that they can never be apart, but wheresoever the one is the other must be too.
Our business therefore in the explication must be to do these two things; first, to consider the parts of this assertion; and then, secondly, to shew their necessary connexion with one another.
I. We are to open the parts of this assertion severally, which you see are these two, concerning Christ and a divine birth; “believing that Jesus is the Christ,” and being “born of God.” And,
1. For the former of these, what the import is of “believing that Jesus is the Christ.” And as touching that, there are again, more particularly, two things to be stated. First, the thing to be believed, that Jesus is the Christ; and, secondly, the believing of this.
(1.) The thing to be believed, that Jesus is the Christ. I pray you attend to it. Much of the greatness of this thing, which is our present subject, to wit, faith concerning him, depends upon a right understanding what it is that must be the object of this faith, and which is stated as the object of 486it here. The thing to be believed is, that Jesus is the Christ. It concerns us greatly to understand this aright. It is not a trivial matter that is here represented to us as the object of our faith, or the thing we are to believe. And that we may more distinctly apprehend it, we are yet to go lower, and to consider, first, the subject of this affirmation unto which we are to yield our assent, and give up our faith, which is represented to us only under one single term, Jesus; and then, secondly, what we are to believe of this subject, that he is the Christ.
[1.] The very subject itself must be truly stated; we must in our own thoughts determine of the person here spoken of, and concerning whom this affirmation is pronounced, otherwise we do nothing. Why, who is this Jesus of whom we are to believe that he is the Christ? Take we heed that our thoughts do not wander here; for that would be fatal if they should, if they should wander to another subject. This, which is so peculiarly said concerning him, must be understood exclusively of any one else; it is not spoken of any other, nor to be thought of any other. That there should be here an error personae, a mistake concerning the person spoken of, it may prove a most destructive error. “Art thou he that should come, or look we for another?” This is the. question which John directs his disciples to put to Christ for their information, not for his own, that he might gain them an opportunity of being convinced and satisfied in the great and important question of that age; which yet could not be of greater importance to that age than it is to our own, nor of greater to John’s disciples than it is to every one of us: and we see what our Lord saith to it, “Tell John what you hear and see;” such and such wonders are wrought and done. And he adds in the close of all, “Blessed is he that is not offended in me;” which words would carry a kind and benign import with them beyond all that can be expressed. But they carry withal an intimated menace, as any one may apprehend—“Blessed is he that is not offended in me;” as if he should have said, Such an one hath a merciful and wonderful deliverance, “he that is not offended in me.” But it is also as if he had said, Woe be to him that is; when so clear a light shines concerning me, and when there is so bright and so express a discovery; blessed is he that doth not stumble, blessed is he that doth not mistake, that doth not take one for another. The intimation is plain, nothing but wrath and vengeance and woe must hang over the guilty heads of them that do take one for another in such a case; and when the light that 487shines is so clear, so as that none can be guilty of a mistake, but it must be a wilful mistake if any should take another for me.
And you see how this one person is notified here, only
by the name Jesus, as the subject of the affirmation, the
Saviour. A name that signifies the aptitude of the person
unto the office that he was to bear and manage. You
know it was foretold and directed by the immediate counsel of Heaven, that he should be called Jesus;
“And she
shall bring forth a son, and thou shalt call his name JESUS;
for he shall save his people from their sins.”
[2.] And that is the thing that is to be believed concerning him, that he is the Christ. The former was the
personal name, this the name of office, and speaks of the
person as invested with his office, or affirms that investiture concerning his office that he is invested there
with. This indeed is variously expressed, that is the attribute given to the subject
under this latter name. Some
times the same thing is said concerning the believing this
Jesus to be the Son of God; that doth equally entitle to
the same great privilege, and brings a man into the same
safe state, implies the same change and transformation
upon his soul, as you see in the foregoing chapter of this
epistle, at the
But when this is said, “that Jesus is the Christ,” and
this again is used as an equivalent expression, “that he
is the Son of God,” or, “he is Lord of all,” this only
represents and gives us ah intimation of the state of the
case at that time. He appearing now in the fulness of
time upon the stage of this world, various opinions there
were of him, some mistaken ones, some very malicious ones,
and some that were right and true; this begat a great
controversy; it was the question of the time, and the determination of it the right way called the present truth; to
wit, the great question concerning this Jesus, who, and 489what he was; “I speak these things,” saith the apostle, “though you know and are established in the present truth.”
The main dispute lay between them on the one hand, who
believed him to be the Christ, or the Son of God; and them
on the other hand, who apprehended him to be a deceiver,
an impostor and blasphemer, for saying truly who and what
he was. This was the true state of the question, he giving
out himself to be the Son of God, calling the great God
upon all occasions, Father—“My Father” hath directed me
to do so and so, and to say so and so; he giving this out
concerning himself, that he “came down from Heaven,”
that he was “the Son of God,” in a most peculiar and appropriate sense; and reporting concerning himself too,
(which was of most absolute necessity unto the end and design of his coming) that he might bear the office of Christ
and the Messiah, and that he was the Son of God; the determining the one of these on his part would determine
and conclude the other. Whereas he did upon all occasions intimate that he was the very person that should come,
the Christ, the Messiah, and also that he was the Son of
God. If it were true that he was the Son of God, it was
impossible that could be false that he was the Messiah, that
he was the Christ. For no one could imagine that the Son
of God should bring down a lie from Heaven and diffuse
it among men: therefore, to say he was the Son of God,
was to say he was the Christ too; that is, it plainly implied that whereas he said both, it was impossible he could
be the author unto men of a false affirmation concerning
himself: and therefore, if he were the Son of God, he in
whom the divine nature was in conjunction with the human, in whom the glory of God shone so as to characterize
him the only begotten of the Father, (
Now what this Christ signifies, and what the affirming 490this Jesus to be the Christ must import, have been hinted to you already. But it is to be mere distinctly considered. It is (as you have heard) a name of office, as the other is a personal name. And this word signifies his unction to that office; so Messiah signifies, in the Hebrew language, and Χριστος in the Greek, an anointed person, and the import of that must be collected from the known usage of this and of former ages, and the continued usage of the same thing, even to this day, in all successive ages since; that is to in vest and inaugurate persons into high and great offices by unction or anointing. And two things, as to this person, this unction must signify, when it is said he was anointed above his fellows with joy and gladness, to wit, with triumph, (as high triumphs have been always used to attend the inauguration or coronation of princes,) two things as to him this unction must signify: 1. Authorization, and 2. Qualification. The former of these is relative, and the latter real.
First, Authorization; the conveying to him all the authority belonging to the high office of Mediator. He is the person authorized, (as the inauguration of princes signifies that,) either conferring or acknowledging the high authority in them belonging to their high office. Him hath God the Father sealed. He carries the signature, the character of the great God upon him, as his anointed one, his sealed one, marked out for the great work and office which he was to sustain and bear. But,
Secondly, It signifies qualification too. A real endowment,
as well as that relative one. “The Spirit of the Lord is upon
me, because he hath anointed me.”
And this was the thing to be believed in opposition to the opposers of that time, and of all after-times; who were of two sorts then as they have been continually since, to wit, Pagans and Jews; the former whereof did disbelieve that there needed to be any Messiah at all; and the latter disbelieved that this was he. The former could have no apprehension that there was any need of a Messiah 491or a Christ at all. That was the case of the Pagan world; and much less could they believe that this Christ should ever need to be crucified: and therefore the doctrine of him, and especially of his cross, was to the wise Pagans foolishness. What needs any such transaction between God and (men in such a way as this, that there were come down one from heaven into this world, to die upon earth a sacrifice to the justice of heaven? Who can imagine such a thing as this, say the wiser Pagan?. There is no need of any Christ at all, say they.
The Jews, they were taught long before to apprehend and
believe there was need of a Christ; though they mistook
much here what he was to do, and what the business of his
office and coming was; but yet they had that gospel among
them, under veils and shadows and typical representations,
which did only hold forth to them what was the business and
errand upon which Christ came into the world. All their
sacrifices taught them, and no doubt to whom an understanding was given, as this apostle’s expression afterwards,
is in this same chapter, “They who had the given understanding to know him that is true,”
(2.) What doth the believing of this import? What is it to believe it, so as to give a ground for this affirmation concerning the belief of it, that he is born of God? Why, for this it is plain, in the
First place, this believing that Jesus is Christ must carry with it an understanding and a judicious assent of the truth of the affirmation that so he is; that he is indeed the Christ. An understanding and judicious assent: it cannot be less. Faith concerning this so important a thing is not the act of a fool, it must be an act suitable to an intelligent, apprehensive mind; and therefore if this be not assented to with the understanding and judgment, it is as if it were not assented to at all. To assent to this, understandingly and with judgment, is to apprehend some valid and sufficient ground upon which it is to be assented to. I pray consider this well; ungrounded faith is no faith: if there be never so clear and demonstrative ground upon which this truth is in itself founded, that Jesus is the Christ; if it be not at all apprehended by me, if I believe this at random, if inert will call that believing when I believe and I cannot tell why, and I care not why, I believe as a matter of common hearsay or of uncertain report, I take it up from the people amongst whom I live. Such an ungrounded faith as this is a nullity, a perfect nullity, it goes for nothing; it is not believing, it is but a hovering, fluttering opination, a vague opinion only I met with by chance, a thing that falls in my way; my religion, as I am a Christian, is to me a casualty. I am a Christian, but upon the same terms upon which they who live in the same country are Mahometans; and of the Jews, where they are of the Jewish faith, or infidelity rather. And this is all that the most 493have to say for their being Christians: that religion which was the religion of my forefathers, which is the religion of the country where I live, whish is the religion established by law, which is the religion that most suits my external conveniences to profess. I could not commodiously (it may be not safely) live in the country where I live, save on this profession, and not continuing this profession. That which is the ground of the belief of the most that go under the name of Christians, is but just the same, mutatis mutandis, that is the ground of their faith and religion who inhabit the Pagan world, in all the most dark and dismal quarters of it; they take their faith the same way. The Mahomedans, though less gross Pagans, take up their faith the same way. And so have the Jews done their faith the same way ever since Judaism came to be opposed to Christianity: therefore there must be some great flaw in this matter.
Most certain it is, that such grounds as do equally serve to infer falsehood and truth must be in themselves false. From truth nothing but truth can follow; but from false hood sometimes that which is true, and sometimes that which is false (as circumstances may be varied) will follow. And it is plain, that from this ground a falsehood doth follow many times and often, yea oftener, than truth. To wit, when the ground is that my religion is descended from my ancestors, it is the religion of the country where I live, it is established by law, it makes for my conveniency to be of this religion, it would be a great prejudice or reproach to me not to be of it, or profess the contrary. These grounds will as well infer a falsehood, as they happen to do truth in the present case, because they are common grounds upon which all the mistaken and false religions in the world are equally founded as well as the true.
But then if the matter be so, see what you are to account
or reckon concerning such an ungrounded faith, be the
matter of it what it will; if the grounds of it be false and
wrong it is vain faith, as it is intimated by the Apostle,
He that understandingly believes Jesus to be the Christ, to wit, that understands why he believes it, and what this Christ was appointed for, to reconcile, to reduce us, and bring us back to God, to intitle to the divine favour, and to engage us in the divine communion: such a man as doth in good earnest believe this, is quite another man, as if 495he were but new born. Here is a creature produced that was not before: it is as if you were newly come into the world, and into being. If you do sincerely and truly believe that Jesus is the Christ, it is a thing that speaks you just new born $ that is, you are born quite another creature; as we shall have occasion further to shew. “Old things are done away, and all things are become new.” This faith cannot be unaccompanied with such an impression on the soul, that makes a man a godlike creature in comparison to what he was before: for every one that is born of God is like God by that very birth. It is true, that a thing may be made by another that is not like him, but what one begets or is born of him that hath the same nature, that bears his natural image; it is a creature new-produced, that imitates God, that resembles God, in whom this faith obtains concerning Jesus that he is the Christ.
I have chosen to insist upon this subject upon that account, and with this design, (as many things have been spoken of the same import, and upon the same design from time to time) that we may not impose upon ourselves, and be cheated by the name of faith instead of the thing. Will the shadow of faith save a man? Will it save a man to be called a believer, and to be no such thing? That faith that terminates upon Jesus as the Christ, which will save a man, must so transform him too, so as that he may truly admit to have it said of him, this is a man born of God. I see his faith makes him quite a new man throughout; for he was a stranger to God, an enemy to God, lived in all manner of ungodliness; but O! what a change is wrought? Now he resembles God, now he doth like God; he makes it his business to do good; the divine excellencies shine in him, and are conspicuous wheresoever he goes, and in whatsoever he does. To talk of one believing Jesus to be the Christ, who doth not appear to be born of God, doth not appear to be of an heavenly descent or birth, you may as well say such an one is a star, or an angel, as a believer. A believer, and one born of God, are expressions that do signify alternately one another as broad as long: so that every believer is born of God, and that every one that is born of God is a believer.
496Sermon XXXIX. Preached, March 18, 1693.
Whosoever believeth that Jesus is the Christ, is born of God.
I HAVE spoken to the general ground of this believing Jesus to be the Christ, to wit, upon that testimony which God hath given concerning him, that so he is.
But then there are many subservient grounds which have that use to notify to us the divinity of this revelation, or of this record; or whereupon we have reason to judge the testimony divine. And they are such as these:
[1.] The many prophecies that went before of him. The
testimony of Jesus is the Spirit of prophecy,
[2.] It speaks the divinity of that testimony given concerning him, that he entered in so extraordinary a way into this world. I may in the highest sense say, that he had so illustrious a birth. Illustrious, not by any thing of lustre derived and borrowed from this earth; that was too mean a thing to make his birth illustrious; but as he was of heavenly descent, the illustriousness of it was by a light and glory which did accompany it from Heaven. His birth was not signalized by the state and pomp of embassies from the courts of we know not how many princes; but by the descent of multitudes of glorious angels, proclaiming it as “glad tidings of great joy” which should be to all people; and an extraordinary star, which signalized this, and which was the guide to those wise sages who by special divine instinct came to do an homage to him, not without a secret signification of that right he was to have in the remotest parts of the world, and all the world over. They came from far to pay that homage, and to signify that his dominion should be tar and near. And,
[3.] His most divine and heavenly doctrine was mightily
subsidiary unto this record of God concerning him, that he
was the Christ and his own Son; for how did he often,
when he spake, transport his hearers? How were they
astonished sometimes at his doctrine, (as
[4.] The wonderful works, which, through the whole course
of his ministration, after he began, he continually did to
testify and bear witness to the truth of what he repeatedly
affirmed concerning himself, that he was Christ. When
John’s disciples were sent to him (not for John’s sake, but
their own) to know, “Art thou he that shall come, or shall
we look for another?” (
[5.] The express vocal testimony (besides that stated one
that we have in the sacred records) given again and again
from Heaven concerning him, at three noted times, his
birth, his baptism, and his transfiguration. At his birth, by
the embassy of angels, of which you have heard so much
already; at his baptism, when the Holy Ghost descended
as a dove lighting upon him, and that voice was heard, “This is my beloved Son, in whom I am well pleased.”
To be that Son of God and the Christ (as the case is stated,) 500you have heard, must signify the same thing. They are
put together often, “Christ the Son of the living God.”
[6.] His most amazing death, with so tremendous circumstances as the gospel reports it: such as that, though he could not be brought to it but by consent, till he was pleased in order thereunto to retract the glorious beams of his Majesty, that they might not withhold and frighten those, that were to be the executioners of that horrid tragedy, 501from doing the thing itself which the hand and counsel of God had determined should be done. He is therefore said not to have his life taken from him; to wit, whether he would or no, but “he laid it down.” There must be consent in the case; otherwise, had he let out those beams of majesty continually that shone so illustriously in him, even in the very confines of that hour and power of darkness that was coming upon him, they had not dared to do it. You see that the assassinates, that they are even at the first attack beaten aback by those appearances of him, those characters of divinity, that some way or other appeared, and their own dread, that they fall flat to the ground; so that he is constrained to vail himself, and draw some kind of cloud over that glory, that they might not be withheld from going on; though it was a thing that he must spontaneously yield to, or it could not have been done. But when he did yield to it, and it was done, with what amazing circumstances was it attended, that all might know how extraordinary a person he was! Immediately the sun withdraws his head. Such an eclipse ensues, the like whereof was never known in the world besides; and of which some noted Pagan writers give an account with wonder. The powers of Heaven are shaken, so as that from that great Pagan these words were extorted, “That either the God of nature suffered, or the whole frame of things is suffering a dissolution.” The earth is shaken and torn; the graves are opened, and the dead arise, many of them, and go into the holy city. The Roman centurion, a Pagan (who was by office to superintend the execution,) upon the sight of all this, gives him the cause against the assassinates and murderers; to wit, that whereas this was the question, Is he a deceiver, or is he the Son of God? This was the question on which he died. He gives him the cause, saying, “Verily this is the Son of God.” He speaks it in reference to the controversy then agitated and on the stage. What is this man, that here is dying, affixed to this cross? Was he what the Jews averred him to be? or was he what he averred himself to be? Why that is decided on his side by this impartial Pagan. And,
[7.] His glorious Resurrection, by which he was declared to be the Son of God with power, and that upon which the stress of the whole cause was all along after laid. And it was the whole business of the apostleship to bear witness to his resurrection. They were twelve of them. A sufficient number to testify that they had often seen him when arisen. 502The highest testimony that God could from Heaven have given concerning him; that when he died under that false and malicious imputation, as a deceiver and blasphemer, that Heaven might own him to be what he said he was. Though it was necessary he should be permitted to die, yet he recovers, and is raised up from the dead, and made a glorious triumph over death; the pangs whereof it was impossible should hold him, and therefore they are loosed; the pangs and bonds of it could hold him no longer. And,
[8.] The wonderful fortitude and boldness wherewith his inspired disciples and apostles did testify concerning his resurrection afterwards, and that he was the Christ. That was the business of the apostolical office, to bear witness to his resurrection; Matthias was chosen to fill up the number, and join with the rest to bear witness to the resurrection of our Lord, that all the world that way might know who and what he was. With great boldness did the apostles bear witness to the resurrection of our Lord Jesus, and a divine presence was with them herein. They testified it from time to time, even to the very faces of those powers under which he suffered: by whose instigation, at least, if not by their authority. The Sanhedrim, the Jewish magistracy, could not put a man to death at that time, they being wholly under the Roman power. But they were the instigators; and yet from time to time, to their very faces, do these poor illiterate men testify, that God had raised him from the dead whom ye have crucified, and him of whom ye were the betrayers and murderers. And this was the thing that stung them and cut them to the heart. You think to bring this man’s blood upon us. But that they never spared to do. A most divine fortitude. That to the face of these powers, by whom such things were acted against our Lord, these men should, at the utmost peril of their own lives, so oppose themselves and their testimony, who but a little before did creep and sneak to the denial of our Lord, as you know Peter himself did. Before he was crucified, he did not know the man; afterwards he tells the greatest of them to their faces, You have been his betrayers and murderers. And,
[9.] The terrible vengeance that hath followed hereupon,
upon the nation of the Jews. A mighty subsidiary testimony. “Your house is left unto you desolate.” Our Lord
foretold them how it would be. “Not one stone should be
left upon another, even as to their temple, (the thing
wherein they so much gloried) that should not be thrown 503down.” He weeps over self-desolating Jerusalem. “O, Jerusalem, Jerusalem, thou that killest the prophets,” when.
he saw the calamity that was coming; but it came, and
not a tittle failed of what was foretold, and according to
what the prophets of old did foretell. My God will cast
them away, because they did not hearken unto him; and
they shall be wanderers among the nations.”
[10.] The marvellous success which the Gospel had since.
That success it had immediately after the resurrection of
our Lord: for he that descended, the same ascended, “that
he might fill all things.” Upon that ascent of his, what
a mighty descent was there of the Spirit and power of God,
that bore down all opposition! The Gospel was preached
with the Holy Ghost sent down from Heaven. And in
this and that part of the world, you find there are solemn
appeals. Do you not know what manner of entrance we
had in this place and that place, and how men “turned from
idols to serve the living and true God, and to wait for his
Son Jesus, who saveth from wrath to come?”
[11.] The strange preservation of the Christian cause and interest through all successive times and ages. That when all the powers of earth and hell were combined to root and raze out Christianity, and all the vestiges and memorials of it, that could never be effected, to this day. That as the spreading of the Gospel was by no human power, so no human power could prevail to extinguish it. It was not 504in the way wherein the Mahomedan empire and religion did propagate themselves together, that this was propagated, to wit, by force and arms, and by the temptation of secular advantages, but by its own native and self-recommending light and lustre, and great design. And as it was propagated by no human means, so by no human means or power could it be extinguished, but hath grown upon the world in spite of the world, except the assigned foretold time of the apostasy, that dark and dismal interval wherein that work hath been so long at a stand, and out of which we are to expect its glorious revival.
All these things do concur to evince that that Revelation which hath been made to us concerning this Jesus, that he is the Christ, is from God: and so carries an indubitable truth in it to be relied upon. And it is upon that main and principal ground that our belief concerning him, that this Jesus is the Christ, must be built and rest, otherwise it is none of the faith which the Gospel claims to it. And it is all one to say the Gospel is a fable, and to believe it to be true and upon no ground, we cannot tell why or how.
Sermon XL. Preached 25th March 1694.
Whosoever believeth that Jesus is the Christ, is born of God.
WE have gone on to shew, what the believing Jesus to be the Son of God is. And so much having been said concerning the grounds, both principal and subservient, of this belief, I shall superadd hereunto in the
Second place, what I reckon is not less necessary concerning the properties of it, that you may the more distinctly understand what sort of belief this must be that is to be given unto so great and important a truth, Jesus is the Christ. And I shall so state the properties of this belief as that they may visibly stand in that opposition wherein is requisite they should be set, to that common false belief which multitudes do satisfy and deceive themselves by at once to their destruction. You may, eadem opera, by the same cast of your eye discern the properties of that common 505false belief, and of that sincere faith concerning this truth, that the one may be avoided and declined, and the other may be aimed at with a restless endeavour and pursuit; so as that none may satisfy themselves till they can say, I find the belief of this great truth hath now its place in my soul, which will be finally saving to it.
There needs both much caution and much, light to avoid the mistaken false faith of the multitude concerning this thing. I call it false, not doubting any of you apprehend that it is too possible a thing that there may be a very false faith of the greatest truth. One may believe the most important truth that can fall under human faith with a false faith. The thing is true that is believed in such cases, but It is not believed truly. And that is the sort of faith which I would have you know and avoid. And when you know what you are not to rest in, you will with the same light discern wherein you may safely rest. About a matter of such importance as this, it very much concerns both speaker and hearers at any time to speak and hear in agonies, and with hearts full of solicitude, lest we should mistake ourselves in a matter upon which eternity doth so immediately and entirely depend. Now,
1. The deceiving false faith of the multitude in this
matter is but negative; but the sincere belief of this great
truth, that Jesus is the Christ, is a most positive act of the
soul. The common belief in this case is but a negative
belief. Do you believe that Jesus is the Christ? Yes,
shall one tell you off hand, without deliberation or doubt, I
do believe it. And what is the meaning of that? He believes it only thus, he doth not believe the contrary. He
hath no formed opposite belief in his mind, and therefore
thinks himself a very good believer. Whenas his believing
is nothing else but a negation, an utter negation; to wit, he
doth not disbelieve it. As if he should say, your question
is to me upon the matter a new one, a new question, I never
thought much of the business. I never asked myself
whether I believed Jesus to be the Christ, yea or no. And
for my part I have no contrary belief, and therefore hand
over head he concludes himself a very good sound believer
of this matter. But that faith which the Gospel claims,
and which the necessities of souls do require and challenge,
that they may have life by Christ, it is a most positive act
of the soul, wherein the soul hath a real exercise. There
is an exerted power of the soul put forth in this act, so that
nothing can be more positive than that is. It is a substantial 506act of the soul, according as substance doth signify positive entity. And so is this faith called, it is the very substance of the thing believed, whatsoever that be,
2. The former of these is an ignorant, but the other a most intelligent act, proceeding upon knowledge. The deceived multitude, when they pretend Jesus to be the Christ, they believe they know not what; they say they believe Jesus is the Christ, but they never consider what they mean by Christ. When they say this Jesus is the Christ, what the signification of that name is they never trouble themselves to understand, they were never at leisure to think of such matter. Indeed they have often heard the word, but they have not a meaning in their minds correspondent to that word (Christ) what it imports, what signification it carries with it; and so what is affirmed concerning this Jesus when he is affirmed to be the Christ, they neither have what we speak nor whereof we affirm about it. Jesus is considered by them as an ordinary person that lived so many years ago; but to say of him, that he is the Christ, you might as well have said nothing: they believe hand over head, but they believe they know not what.
But, now, when any one doth sincerely believe Jesus to be the Christ, he, believing it, understands what this Christ is, and what the name Christ signifies, the anointed one of God unto that great office of mediatorship between God and man; and was therefore every way qualified for the high and great work of that office, invested with that full authority which belongs to such an office. All power is given to him, both in heaven and in earth: one full of grace and truth: in whom all the divine excellencies were resplendent and most conspicuous, which were to have their exercise in the discharge of the work of this mighty office. So that the apprehensive mind of a sincere believer in this thing runs a vast compass; when it hears the name of Christ, it traverseth heaven and earth; it runs through all the creation; for as such an one Christ is considered “over all, God blessed for ever.” One that descended; the same that afterwards ascended, that he might fill all things. And he could not be Christ else: one that must have an universal 507power over all minds and over all creatures: and one that can do whatsoever he will, both in heaven and earth, and all deep places; but whose kindness and benignity inclines him to the doing of all the good that any receptive and capable subject shall admit of; and to make many a one capable and receptive that is of itself quite otherwise. When, such mighty texts as we find upon record concerning Christ, these many glorious things that are spoken of him come in view, O how is such an one enlightened by the lustre of any such text that speaks concerning Christ! Yes; that represents him to me, concerning whom my faith hath its present exercise, that it is for Jesus to be the Christ, to wit, that child born for us, that Son given to us, whose name is Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of peace. Jesus is the Christ; that is, he is the wonderful counsellor. When again we are told in Scripture that this is he who was in the beginning with God, and that he was God, and by whom the worlds were made, and that without whom nothing was made that was made: that came and descended, the eternal word and wisdom of the Father, and was made flesh and dwelt amongst us, and his glory shone as the glory of the only begotten Son of the Father, full of grace and truth. Yes, this is my Christ! I believe that that Jesus who dwelt at Nazareth, born at Bethlehem, was such a Christ. He by whom all things were made, visible and invisible, thrones, dominions, principalities, powers, things in heaven and earth; this is my Christ. He that is the Alpha and Omega, the first and the last, the Lord God almighty. He that was dead and is alive again and lives for evermore, and hath the keys of hell and death. This is my Christ. The name Christ fills such a man’s soul with light and glory, even in that very instant when he believes this Jesus to be the Christ; so as that admitting him into the mind under this notion, it in sensibly admits a deity in his all-comprehending fulness. He doth not believe a trivial thing concerning this Jesus, when he believes him to be the Christ, but believes him to be all in all. This is my all, and the universal all unto whosoever they are that shall come to partake felicity by him at length. This is nothing like the mock faith of the multitude, that think themselves well if off-hand they answer you the question when you ask, Is Jesus the Christ. Yes—But they neither know nor consider what Christ means, nor what they attribute to this Jesus, in calling him the Christ. Again,
5083. That former belief concerning him, it is a dubious, hovering, and fluctuating thing. The sincere belief of this, that
Jesus is the Christ, is peremptory, and full of a concomitant
certainty, and thorough persuasion of mind concerning
him that so indeed he is. As to the former, what do you
think? “Was that Jesus the Christ, or are we to look
for another?” Here the mind hangs in a dubious suspense,
and they rather say, No sure, we are not to look for another,
because he came so long ago, and there hath no other appeared since. But concerning the sincere believer, this is
the character under which we may conceive of him,
4. The false deceiving faith of the multitude in this matter is cold and dead, unoperative and without efficacy; lets their hearts remain as stones or clods of clay under it, unaffected and unmoved. But this belief, when it is sincere, is vivid, lively, affectionate, and most efficacious; productive of whatsoever is suitable and correspondent hereunto. A vast difference there is in this respect also! I am sure the difference cannot be greater than the importance is. But it is a very great difference that appears here between belief and belief. A belief that never moves my soul, and is as if it had never touched it. According as some fantastically speak (your enthusiastical writers among the Papists, some of them) concerning theoretical knowledge, wherein they place the sum all religion, that it doth tangere intangibiliter, it touches the mind as if it never touched it; indeed this is the deceiving belief of the multitude, they have a belief that so toucheth their minds that it cannot be perceived it ever touched it, it never touched their minds at all, but leaves them unimpressed; there is no signature left behind, no mark, no character, by which it can be said such a faith was ever there. That is, notwithstanding, all the belief they pretend to concerning this Jesus, and concerning the great things of the Christian Religion (whereof this is the sum;) their hearts are as dead, as cold, as terrene, as unaffected, as if they had never 510heard of any such thing, void of all kind of impression. Dost thou believe Jesus to be the Christ, and retain an hard heart, a dead heart, a stupid heart, touched with nothing, having no sense, no feeling of any thing that this great truth carries so plain a signification of in it? What doth this Jesus being the Christ, signify? It plainly signifies the lost, undone state of souls, the miserable condition of men in this world, that there needed such a Jesus, such a Christ to descend and come down from heaven with such fulness and divine power. When a man can believe Jesus to be the Christ (as he saith he doth) but it never moves his soul one way or other; his faith makes no more impression upon him than if he had never believed or heard of such a thing, or than if he had believed the quite contrary. Be no more affected with Christ by believing him to be the Christ, than if he had believed him to be a deceiver and an impostor; his heart as little touched or moved with any suitable, correspondent impression of such a belief of his being the Christ, as if he had never heard of any such thing, or had believed concerning him the quite contrary. Will we call this believing Jesus to be the Christ with a Gospel faith?
On the other hand, the sincere belief of this, that Jesus
is the Christ; it worketh through and through a man’s soul—works down into every power and faculty. It is a
faith that hath spirit in it, that penetrates and spreads itself
into all the regions of a man’s soul; as we read of a spirit
of faith,
(1.) Reverence. This belief concerning Jesus, that he is
the Christ, it fills the sincere believer with the profoundest
reverence of him; so that he falls before him, saying, “My
Lord and my God.”
(2.) With complacency; that love that hath heightened itself into a complacential joy thereupon. Do I believe this
Jesus to be the Christ? O! how can a pleasant joy be there
upon but spread in my soul? As we find it was when this
belief first began to obtain concerning him,
This of the operativeness and efficacy of this belief in contradistinction to the dead cold faith of the multitude in this matter, leads to what is yet further and more deeply to be considered concerning it; and that is, the residence which this faith hath in the will: for, being so efficacious a thing, it works itself into a government, a regency, a ruling power, into that which is the imperial faculty of the soul; to wit, the will, there it conies to have a throne erected, or rather there it doth enthrone Christ, so as that he comes to be exalted in a subject-will, and is actually entertained there according to that discovery the Gospel makes of him. And so next to this persuasion of the mind, 513which is to be distinguished from that which carries with multitudes the same deceiving, insignificant name—I say, besides and next to that persuasion or assent of the mind, there is a compliance of the will that belongs to the essence of this faith. We believe this Jesus to be the Christ, so as to will him accordingly; or by our will to entertain him in a correspondent admission unto the design of the revelation. We acknowledge him, we own him suitably, according to the import of this name Christ.
Sermon XLI. Preached April 15, 1694.
Whosoever believeth that Jesus is the Christy is born of God.
I SHALL now go on to clear the efficacy of this
faith, which, if it be right and such as it ought to be,
will diffuse a mighty and efficacious influence through the
whole soul. It will be as a great vital spring in the
heart, that sets all the wheels in motion, and acteth every
faculty and power. But its next and more immediate operation must be upon the will. So doth this belief (as it
were) transire, pass over from the mind into the heart,
into the very centre, and therein especially and most principally the will, which is the chief thing that goes under
the name of the heart in Scripture phrase. Its great effect
is, that the will is proportionably framed, inclined, bowed,
made to comply, according to this discovery and revelation that is made of so great and glorious an object; one
in whom the soul hath so near and great a concern—“The
Christ of God,” as he is called. This is the representation
that is made in the mind, this Jesus is the Christ. “Whom
say ye that I am?” Peter answers (
But consider we first what is more general here. This
consenting act of the will, how that is the consummation
of faith; this is faith perfected. The bare assent or belief,
that this is he, is inchoate faith, faith begun, faith tending
to its end and perfection; but this is faith in its end. The
other is faith moving towards Christ, this is faith resting in
Christ. It is the acquiescence of faith by which he comes
to have an in-being in the soul, and the soul hath a
possession of him. He dwells in the heart by faith. It is
by faith, thus considered, that he comes to dwell even in
the very heart, in the centre, as the expression is,
There are considerable the same gradations in faith, as it relates to Christ, as there are commonly observed to be in faith as it relates to God, that is, Credere Denm, credere Deo, and credere in Deum. To believe that there is a God; to believe God speaking to us in his word, revealing this or that to us; and to believe in God or into God: to wit, to unite with him as our God, take him for our God. The same gradation is in faith as to Christ: you “believe in God, believe also in me.” There is a credere Christum, credere Christo, and credere in Christum. To believe, first, that there is a Christ, in opposition to the pagan world, that never thought of any such thing. Then to believe him to be revealing himself to be he, “I am he,” (if ye believe not 515that I am he) in opposition to the Jews, who indeed believed that there should be a Christ, that there must be a Messiah; but who did not believe that this was he. And then, again, to believe in Christ, or to believe into Christ, (as the prepositions used signify) to believe into an union with him, in opposition to the formalists, or pseudo Christians, the mere nominal Christians, that can believe (or say they do) against pagans, that there is or must be a Christ; or against the Jews, that this is he, but never believe into him for all that, so as to close with him, as my Christ; unite with him, admit him into my heart and soul, so as that he comes to have his throne, not only his dwelling, but his seat of government in my very will; as the will is the governing faculty in the soul, Christ is the governor, the ruler there in that seat of government. So (God knows) he is believed in but by few even of them that bear his name, and call themselves Christians. We are as much concerned to have a faith concerning this Jesus, that he is the Christ, in opposition to formalists and nominal Christians, as we are to have a faith in this matter, in opposition to. Pagans and Jews: for it is all one how we perish, whether we perish under the name of Pagans, or Jews, or false Christians, that never had the power or spirit of faith in Christ in them.
And so much of this consent of faith in general. But more particularly, it carries (as I said) these two things in it, reception and resignation: reception of him, and resignation of ourselves to him. There is in that faith, that will avail us unto salvation, taking and giving at the same time, complicated with one another. When we give we take, when we take we give. When we take him, we; at the same time consent that we will be his, and that he shall be ours. This constitutes the covenant between him and us. And considering that he is to be covenanted with but as a Mediator, as Mediator of the gospel, and that through him we finally and ultimately covenant with God, according to that, “ye believe in God, believe also in me:” you must believe me in your way to God. Why it is this that doth make up the entire covenant between God and us in Christ. We accept him, and God in him; we give ourselves to him, and to God through him. This is consummate faith, as you will see more, when we have (as we intend) opened further to you what it comprehends.
And that we may more clearly and distinctly apprehend that, there are several things yet more particularly to be 516spoken to; to wit, to let you know that this same faith concerning Jesus as the Christ, must carry with it
1. Suitable apprehensions concerning ourselves and concerning him.
2. It includes in it some correspondent actings yet further to be considered.
3. It must be attended with some suitable qualifying adjuncts. And
4. It must be attended with some concomitant dispositions and affections that are proper hereunto.
1. It must have with it suitable apprehensions both of ourselves and him: for you see here is the most immediate transactions in this mutter imaginable between us and him, when we are to accept him, and resign ourselves to him. Here must be then necessarily suitable apprehensions both of ourselves and of him.
(1.) Of ourselves. When one goes upon such a transaction as this with Jesus as the Christ, I must consider with myself what I am, and what my state is. And, what am I, upon my most serious and enquiring thoughts? Why,
[1.] I find myself a creature under obligation to be governed by him that made me; and who shall be further obliged hereunto, if he that made all will further be favourable to me.
[2.] I must understand myself to be a miserable creature. It is as such I must have to do with this Jesus as the Christ. An undone creature, a lost creature. I do but touch upon these things.
[3.] I must consider myself an offending creature, as one that am miserable, by my having broken laws and rules, and who that way have brought myself under guilt. A miserable creature, without the apprehension of being a guilty creature, is an insolent and proud creature. I am miserable, but I am faultless. If any should bear that sense with them, they can have nothing to do with Christ, he is nothing to them. And
[4.] I must apprehend myself to be a depraved creature, habitually depraved; destitute of any good principles, either of duty towards God, or that have any tendency to felicity for myself. And I am under the possession and power of the most pernicious, radical principles of all iniquity and injuriousness towards God; and misery to myself. So I must apprehend the state of my case when I apply myself, and when my soul moves towards this Jesus as the Christ. And
517(2.) I must have suitable apprehensions of him too; here I am to consent to accept of him for mine, to resign myself to him as his. Both these, reception and resignation, do require that I should have suitable apprehensions of him; That is,
[1.] I must consider his original power over me, as he is
the beginning of the creation of God; “as by him all
things were made, visible and invisible,”
[2.] I must consider him as a constituted Ruler. So he is
as Mediator. Consider him abstractedly, as he was the
eternal Son of God, so he hath a natural power of government over all. But as he is Mediator, God-man, he is a
Governor too by constitution. All power is given him both
in heaven and earth. The Father hath given all things
into his hand.
[3.] I must conceive of him as a Saviour; and thereupon, as a Redeemer, as a Reconciler, that was to save, by redeeming and reconciling, perishing, lost, guilty creatures, to an offended God. This is the apprehension one must have in consenting to him. And the soul that hath believed aright that this Jesus is the Christ, it will be full of this sense in this transaction: Aye, this is just such an one as I need; for I find myself miserable, I find myself lost, I find myself undone, by my having offended, and involved myself in guilt, against my sovereign, rightful, Lord. There can. never be any reception of him, or resignation to him, without this. And,
[4.] He must be understood and apprehended as a vital
head, replenished with spirit and holy influence: so as that
all that shall come into holy union with him, shall thereby
derive spirit, and life and grace and holy influence, from
him; the thing which the exigency of the case, so much
calls for, as we are creatures so miserably depraved, and
dead in trespasses and sins, disinclined to the doing and
enjoying good in point of felicity. Such an one I need;
and so I must consider Christ as one given to be “the head
of all things to the church.”
2. There must be suitable included acts, even in those
of receiving him and resigning ourselves. First, there must
be the act of trust; and, secondly, the act of subjection;
otherwise we do not receive him, and resign ourselves to
him, suitably to the apprehensions that are given to us of
that object. When we do receive him, how do we receive
him? We receive him as Christ Jesus the Lord.
(1) Trust, an absolute trust. When we receive him, we receive him as one in whom we trust; and when we resign ourselves to him, we resign ourselves as committing ourselves, in trusting ourselves. We receive him under the pleasant notion of a Saviour, and so we resign ourselves 519to him, to be saved by him, confiding in his saving mercy, encouraged by his word, “Whosoever cometh unto me I will in no wise cast out.” I will cast myself upon him, without any suspicion that he will ever cast me out; he will ever be as good as his word. Who ever did venture upon him, and perish? I will throw myself into those safe arms. This is included both in receiving and resigning: for I receive him as a Saviour, as Christ Jesus; and I resign myself to him, I commit, I intrust, I can credit myself to him accordingly as such. And then,
(2.) As both these together do carry in them trust, so they
carry in them subjection; there is not only committing
ourselves, but there is also submitting ourselves. We
commit, and submit, and subject ourselves to him at the
same time: for he is received as Christ Jesus the Lord, and
according as the gospel represents him. “For all the house
of Israel know, that God hath made him both Lord and
Christ.”
3. Here must be some qualifying adjuncts of these acts of receiving and resigning, especially these two, totality and vitality. It may be, you will remember them the better for the sound’s sake. But they are expressions that speak the importance of the thing more plainly than any other can that occurs to my thoughts.
(1.) There must be totality with these acts of the one part and the other, to wit, with reference to the object, and with reference to the subject. Consider the act of reception with reference to the object; we are to receive a whole Christ: consider the act of resignation with respect to the subject; and we are to resign our whole, selves. Reception must be with totality, a reception of a whole Christ; resignation must be with totality, a resignation of our whole selves. To take Christ but by halves, will not do the business; to resign ourselves but by halves, will not do the business neither. To take Christ only to serve a turn, that he may save me from wrath, without renewing my nature, and bringing me into an union and communion with himself and with God through him, this will not do; neither will it do for me to resign myself, and not my whole self,—my whole soul. Will it content any one to be saved by halves, to be half saved, and half lost, if this were possible? But then,
(2.) There must be vitality as to both these, as well as
totality. There must be vital reception, and vital resignation; life must accompany these acts.
“He that hath the
Son hath life,” as it is afterwards,
4. There must be suitable concomitant affections, especially these two, reverence and joy.
(1.) Reverence. Whom do I receive? and to whom do I
resign? The great and glorious Lord of all. Think what
this name (Christ) doth import. The Christ of God, as you
heard. He to whom all power is given in heaven and earth.
When I receive him, how great an one is now to enter my
soul! This sense is now to possess it, “Lift up your heads
O ye gates, and be ye lift up ye everlasting doors, for the
king of glory is entering in.” He is to come and take up
his dwelling in my soul by faith, as in the
(2.) Joy. He is to be received and resigned unto with highest complacency; with a most complacential reception and resignation. The soul is glad things are brought to that pass between God and him. Oh, blessed be God for this day, that he hath revealed his Christ, and hath revealed him in me; and that I have found him, and in him found according to his own word, “They that find me find life, and shall obtain favour of the Lord.” O! what a blessed day is this! How hath God signalized this day with my soul, in bringing about this union and commerce between this Christ and me!
This is believing Jesus to be the Christ. If you believe it to purpose, this is it. And pray think with yourselves; can it be any thing less than this? That faith that is short of this is both a nullity and an affront. A nullity, a vanity as to you, and an affront as to God and Christ.
To you a nullity, a vanity, a nothing: for can that faith, 522that belief, signify any thing, that doth not reach its end? I
pray what is the end, think you, of this revelation of Christ,
that there should be such a record extant concerning this
Jesus that he is the Christ? Why should it be revealed?
Why should it be declared, why am I required to believe
it? To be persuaded in my heart of the truth hereof? Can
it be for any end, but that my soul may be brought into a
vital, unitive closure with him hereupon? If it doth not effect
this, it effects nothing. It is from hence my Christianity
commenceth. It is but now that I become a Christian, any
thing besides a name. When my soul passeth into this
union with him by consent, by reception, by resignation,
now I become a Christian, now I am in Christ, now the
spirit of faith hath exerted its power in my soul, without
which there is no believing. “We having the same spirit
of faith, believe.”
And it is indeed not only a nullity as to myself; but it is
an affront and provocation to God and Christ, if in believing
and assenting to this truth, that Jesus is the Christ, my soul
do not hereupon unite and close with him: for it is a refusing
him in the face of light. It is a refusing him, when I know
and profess to know who he is. I profess this Jesus to be
the Christ, and yet my soul stands out against him. For I
must be either a consenter or refuser. To refuse him when
I know who he is, when I profess to believe who he is, this
is higher wickedness than the Jews were guilty of when
they crucified him; for if they had known him to be the
Lord of Glory, they would not have crucified him. But I
know this Jesus is the Christ, yet I will him not. “You will
not come to me, that you may have life.” Here is a knowing
and denying at once. “He that denieth the Son, hath not
the Father.”
I hope we speak and hear of these things with a design to be and do accordingly, otherwise here is time the most 523unhappily thrown away that could have been. We had been better treating of any trivial subject, if such a thing as this should have been spoken, or been attended to slightly, and with neglect. All lies upon this, depends upon this: all for our present comfort in this life here in this world, and our future happy blessed life in the other world.
Sermon XLII. Preached April 22, 1694.
Whosoever believeth that Jesus is the Christ, is born of God.
AND thus, what this faith, concerning Jesus’s being the Son of God, or the Christ, doth in itself import, hath been largely shown. And now,
II. What is said of such as do believe this with this faith, we are to open to you, to wit, what this being “born of God” imports. And concerning it, I shall first note to you two things in general; and then come to give you a more distinct and particular account of it afterwards. In general,
1. That this must needs be a very great difference,
which such a work as this makes between men and men,
this being “born of God.” The difference cannot but to
every one’s understanding appear very great, between one
that is born of God, and one that is riot born of God: especially too, when you consider, that every one that is not born
of God, is of the seed and offspring of the worst father
that ever was. For there are but two great Fathers whose
posterity divide all mankind; they that have not God for
their Father, as being born of him, our Lord tells them, “You are of your father the devil, and his works ye will
do.”
That is one consideration, and a mighty one it is; and very obvious, one would think, to every one’s thoughts, that this must make a very vast difference between men to be born of God, and not to be born of him, and to be either of his, or of the devil’s seed. And,
2. This is to be generally noted too, that this difference is universal upon all believers. The greatness of it, and universality of it, are the two things that I would have previously noted. And this latter you have expressly in the text, “Whosoever believeth that Jesus is the Christ, is born of God.” Every one, without exception. So that there is no room left for such an imagination to any one, Is it not possible that some or other may pass for believers, without having this work pass upon them, so vastly differencing men from one another, as this being born of God is? A great thing indeed! What? May none pass for a believer but such as are born of God? May not in the census some or other escape without that mark upon them? No, saith the Apostle, “Whosoever believeth that Jesus is the Christ, is born of God.” Let him call himself whatsoever he will, he is real infidel; let him be never so much a nominal believer, if he be not born of God, his believing of this, that Jesus is the Christ, is as nothing; it is no believing. As in another case, circumcision goes for no circumcision, if it be not of the heart and spirit, and not only of the letter. As circumcision will go for no circumcision (where there is the very thing figured and represented), if it be the figure and no more, so doth such a pretended faith go for no faith (let men say never so long we believe Jesus is the Christ), if they be not born of God, they will never pass in the divine estimate for believers.
And now these two generals being noted, we must come to give you a more distinct and particular account what this being “born of God” doth import. And that we shall do 525in this twofold gradation: 1st, Speaking to it as it is a birth; and, 2dly, As it is a being born of God, as it is a divine birth. As it is a being born; and as it is a being born of God. The latter whereof, as you may easily apprehend, doth greatly sublimate the former and raise it higher, and should raise our thoughts and apprehensions proportionably higher about it.
(1.) As this work done upon the soul is called a birth, let us consider it so. And that is a more general consideration, and a lower one; and as a fountain and substratum to what is afterwards to be added under the other more specifying notion. Why, as it is said to be a birth, it signifies such things as these,
[1.] A real new product in the soul, that there is some
what really produced anew in it. This must be signified
by being born. Being born is not a fiction, is not a fancy;
it is not an imaginary thing. Being born signifies a real
new production, that there is really somewhat new brought
forth into being, that before was not; and so as to make
the subject so far another thing from what before it was;
or works such an imitation, as that the person in whom
this work is wrought, is not what before he was. It brings
the matter to this, that he may truly say, Ego non sum ego,
I am not the same (I) that I was. As the Apostle saith of
himself,
[2.] As this is a real production to be thus born, new born; so it is a spiritual production, in contradistinction to such productions as lie within the sphere of nature. It is an extra-natural production. For, as I told you before, this makes men differ from what they were, not in mere naturals, but morals; and so it is an extra-natural production. It doth not lie in the sphere of nature, but it lies in the sphere of grace. You may collect it to be an extra-natural production by two things: 1st, The principal seat of it; and, 2dly, The great agent that is employed herein. The prime subject of it is the mind and spirit. The great agent employed herein is our Lord Jesus Christ, as it appears to be the immediate result of believing this Jesus to be the Christ: then he is born of God. “If any man be in Christ, he is a new creature.”
First. Consider the former of these; it is a work, the
primary subject whereof is the mind. “Be not conformed 527to this world, but be ye transformed by the renewing of
your mind.” Here is a transformation to be wrought, by
which men cease to be conformed to the world, to be like
the world as they were. But where is the scat of this
transformation? “Be ye transformed by the renewing of
your mind.”
Secondly. If we consider Christ as the ministering agent
here, and as he was the prime minister of the gospel by which
this work is effected and done upon souls. It did not belong
to him in this capacity, as he was Christ, merely to bring
forth a new natural production into the old world. It is
true that belongs to him too, but under another notion,
as he was the Creator of all things, things visible and
invisible, things in heaven and things on earth: all were
created by him and for him, to wit, if you consider him
in his abstract Deity. But the name Christ is the appropriated name of his office, as he is the Mediator. Every
one that believeth that Jesus is the Christ, is born of God.
Believing him to be Christ, that is, to be the restorer of a
lapsed, perishing world, not the creator of it, as he was at
the first, which belongs to him in that distinct natural
capacity; but look upon him as a constituted Mediator, a
restorer and repairer of fallen, ruined, perishing creatures; 528look upon him so as the name Christ signifies him to be,
and so he is the agent in this great work. “He that
believeth him to be the Christ, is born of God.” “And he
that is in Christ, is a new creature.”
[3.] As this is a birth, so we must consider it to be a total
production, such an one as carries an intireness with it:
for so it is too with all such productions that are properly
called births. A birth is not the production of a leg, or an
arm, or an eye, but it is the production of an entire
human creature. And so is this work represented: it is
called the putting on of a new man. I pray consider this;
the words of God are weighty words, and claim to be pondered with serious and deeply considering thoughts. I
beseech you, why is that change wrought in regeneration,
signified by putting on of a new man? What can it signify less than this, that it must be a total change? The
production carries an intireness in it. As you do not call
a finger or a toe a man, but the whole fabric and frame
animated by a human spirit; this is the man. Nowhere
is an old man “put off, that was corrupt by deceivable
lusts,” and then a new man put on, “which after God is
created in righteousness and true holiness.” Some way or
other, indeed, this renewing work lies bespread through
the whole man. Therefore the apostle prayed for the
Thessalonians, (
[4,] This birth, as it is a birth, signifies a permanent production, an effect that is permanent, lasting, and continued. This is obvious to every one that considers the common notion of a birth: for whatsoever it is (as to essentials) that any one is (as he is born,) the same he is to be as long as he lives. Whatsoever he is by birth, as to the essentials of that being which by birth now comes to take place in this world, he is the same thing all his days. Therefore, this must be some permanent, lasting, abiding work and impression upon the soul. It is not some light subetaneous passion that is raised in a moment, and gone in a moment. There may be many such subetaneous passions raised in the souls that live under the Gospel, which vanish and come to nothing; soon raised and soon gone. A sudden thought injected, a beam of convictive light that strikes into the conscience, a pang of terror that seizeth, some sudden rapid workings of desire: O! that my sins were pardoned, O! that there were a peace between God and me! Is this being born? That signifies a work done, which lasts and continues. They that give us an account of qualities, do distinguish between these two things, patibilis qualitas et passio. Implying, that the latter of these, though it may be a real thing, yet it may be so sudden a thing, so soon up, so soon down, that one is capable of denomination from it no more than a man is to be known by a sudden blush in his face, or that he should grow unknown because he wants it. This is a continuing thing. He that is by this birth to be denominated to be a believer as to the great faith of the Gospel, that Jesus is the Christ. Is such an one born of God? Yes, as long as he is a believer he is born of God. Doth he believe to the saving of his soul? This impression, by which it is said he is born of God, it is co-extensive, it is commensurate; so that it signifies some other kind of impression than what a man can have to-day and lose to-morrow; or what may vary and alter with him (it may be) twenty times in the same day, For, do 531but consider the reason of the thing: what a man is when he is born, that he is when he dies; as to essentials he is the same creature all his time.
These are things that plainly and evidently belong to this great production in the soul, even as it is signified by the name of a “birth.” That is only taking in that it is a secondary birth, and such an one as whereof our Lord Jesus Christ is the author and immediate agent, and in a pre-existing subject that is changed, and influenced, and wrought upon thereby. But then,
2. There is yet a further and fuller account to be given
of this effect and work upon the soul, as it is here signified
to be a divine birth; or as he that is said to be a believer
with this faith, that Jesus is the Christ, is not only said to
be born, but said to be born of God. According to what
we so expressly have by the same Apostle in his gospel,
O what deep thoughts of heart doth all this claim for us! and pray let us bethink ourselves. We here meet as a Christian assembly. You see by this what a Christian is. And all will agree (no doubt,) in the common notion a Christian is one that believeth that Jesus is the Christ. But 532you see who are reckoned to believe to this purpose, such as are born thereupon another sort of creatures from what they were, and so continue as long as they live: and such as are heaven born, born of God by immediate divine operation and influence, a mighty power from God coming upon their souls, conforming them to God, addicting them to God, uniting them with God, making them to centre in God, taking them off from all this world; so as that it may appear it is not the spirit of this world that hath done this work upon them. We have not received the spirit of this world, such a spirit as unites us with the world, but the spirit that is from God, that suits us to God and to divine things, and makes us savour the things of God, take delight in them, and that attempers us more and more to that state wherein God is to be all in all with us. So as that we are dead in this world. In this sense, to be born is to die. Every one that is thus born, dies at the same time: that is, when he is born to God, and made alive to God through Jesus Christ, he is dead and crucified to the world: It becomes a despicable thing. Hereupon he can be content to stay a little while to serve God, but he cannot endure to be without God in this world. And he hopes not to be in it long neither, but to be with him immediately who is to us our all in all.
It is a great thing to be a Christian! O that it were more understood what the Christian name signifies. If Christianity be not a shadow; if it were not a design unworthy of the descent of the Son of God into this world to bestow upon men a new name, but let them be the same men under that new name, earthly, terrene, impure creatures, and strangers to God as much as ever, only called Christians, as full of carnality, as full of enmity to God and godliness, as full of distempered affections towards one another; in wrath, animosity, envy, self-design in opposition to every thing that stands in their way, ready (if it were in their power) to ruin every body that opposes their secular interest; then Christianity is a great thing. For is this god like, is it like one born of God, “who is love!” Addictedness to a party, is that to be born of God? Do you think to be of this or that party is to be born of God? It is to be made a good man, an holy man, a lover of good men and of goodness, be his denomination or name what it will. To be born of God signifies an universalized mind and spirit, that bears some image of the Divine Infinity; not in essence, not in being, not in presence, not in power; that is impossible; 533but in aim and design, that is, that as He cannot possibly be confined any way, so I will not confine myself. To have an universalized mind and spirit, co-existent (as it were) with the creation, labouring to do all the good that is possible every where, so far as any power of mine can extend: and where no power of mine can extend, thither my desire and prayer shall extend. Such an one as is born of God is like God, ready to scatter every where divine blessings through the world. This is one born of God; that as He fills the whole earth with his goodness, so I would by all acts of benefaction, as much as lies in my compass; never limiting myself in aim or design, though my capacity do never so much limit me.
But these are things that must be enlarged on hereafter. Only let us consider now, how high a pretence it is for any man to pretend himself to be a believer, or a Christian: one that believes Jesus to be the Christ. If I should ask any one this question, Do you believe Jesus to be the Christ? And he answer me suddenly, and without consideration, Yes, I believe Jesus to be the Christ: I would not be so uncharitable as to censure any body that so answers; I would hope that he answers considerately, and as the truth of the matter is. But I would give him all the occasion I could of considering himself, and of judging himself, though I will not judge him. Pray think with yourselves what you say, when you say you believe Jesus to be the Christ; for every one that so believes is born of God, and hath that mighty universal change wrought in the very habit of his soul, that makes him imitate God, that conforms him to God, and inclines to God, and makes him value communion with God above all things in this world.
Sermon XLIII. Preached 29th April, 1694.
Whosoever believeth that Jesus is the Christ, is born of God.
BUT now, to speak more distinctly to this work as it is signified by a divine birth, or being born of God, there are two things of which we must have a distinct consideration: 534First, the influence by which it is produced; and secondly, the product itself.
(1.) The influence by which it is produced. And that we must carefully distinguish from these two things: First, from what is superior to it in the kind of influence; and second, from what is inferior.
[1.] From what is superior to it, and ought to be conceived infinitely superior. And that is the influence by which the eternal Son is begotten of the Father. That cannot be called a created influence, as that which is common to this work with all other creatures must be. But it may be truly procreated, because he is said to be begotten; the only begotten Son of the Father. Begotten he is, but so begot ten as none besides: not so begotten as a creature is. We shall shew you the difference by and by. But we are to consider these as infinitely different. The manner by which God is said to beget his own eternal Son, and that by which he doth beget all that are, in the sense of the text, born of him, differ: and especially in these two things lies the difference; first that the former is eternal, whereas the latter is temporary; and secondly, the former is necessary, whereas the latter is arbitrary. And pray note these two great differences. The former, I say, is
First, Eternal. He that is said to be the only begotten Son, “We beheld his glory as the glory of the only-begotten
Son of the Father, full of grace and truth.”
Secondly, The influence in the former is necessary; in reference to the latter, this and all other creatures are but
arbitrary. Whatever is created is created by an arbitrary influence. “For thy pleasure, or by thy will (as those words,
[2.] We are to distinguish it too from that which is unspeakably inferior to it, as well as that which is superior; that is, we are to distinguish it from the production of inferior things, that are of a lower nature and value, which though they are called God’s creatures, yet are they never in any sense to be called his sons. And we must therefore consider the special kind and nature of this productive influence in this respect, as it is to be distinguished from all that which is merely creative, and not generative at all. It is true, indeed, that the generative influence is creative too within the universe of created beings, so as that God’s children as such are his creatures; for they are called new creatures. But though all his children are his creatures, yet all his creatures are not his children. There is somewhat 536peculiar not only in respect of the thing produced, but in respect of the productive influence too. And so we must note to you these differences:
First, That this influence is spiritual, I say; it is purely spiritual. It is called so, both in respect of the cause and of the
effect. As it is from the cause, and as it terminates in the effect,
so we are given to understand that it is spiritual; it hath the
name of Spirit put upon it,
Secondly, It is intellectual as well as spiritual; such as
carries mental light in it. For when God doth this work upon
souls, he is said to shine into them. God that commanded
light to shine out of darkness, “hath shined into our
hearts, to give the light of his own glory in the face of Jesus
Christ.” He doth this work as the Father of lights. “Every
good gift and perfect giving proceeds from the Father of
lights.”
Thirdly, It is a powerful influence which is productive of
this blessed work. It is true, that whatsoever work is done
by God is done by an omnipotent agent, but not always as
such; for we must not look upon him as a merely natural or
involuntary agent, that doth in every thing what he can; as
the fire burns all that it can, and the sun shines as much as
it can. The case is not so in the matter of divine agency; but
he doth exert more or less of his power as it seems him good,
and as the matter doth require. It is power, being under
the regulation of his wisdom and his will in every thing he
doth; for it would be very unreasonable and absurd to think
there should be the same emission of divine power and
virtue in the production of a worm as in the production of
an angel. Therefore, the almightiness of his power he
attempers and proportioned!, by his wisdom and choice, to
the effect to be produced. But there is a mighty exertion
of power in this work, when he begins the new creature;
when he is not only to bring a thing out of nothing, but,
(which requires a greater exertion of power) he is to bring
a contrary out of its contrary, light out of darkness, holiness
out of the greatest impurity, love to himself out of the
highest enmity. This is a mighty egression of divine power:
when there are but additions to be made in this kind in the
soul, we find what it requires by what is prayed for. “We
pray for you, (saith the apostle,
And whereas therefore in this work there is a communication and participation of the divine
nature, this is signified
to be his divine power. If you look to
And if it were not so, he might as well make use of any
other means as the gospel, to work upon souls by. But the
gospel is the word of his grace. “To testify the gospel of
the grace of God,” that is my business, saith the apostle, as
a minister of Christ, and for which he did not reckon his life
too valuable or too costly a thing to be sacrificed; “That
I may testify the gospel of the grace of God, my life is not
dear to me.”
Fourthly, The influence by which this work is done, it is a merciful, compassionate influence; an influence of grace exerted and put forth, with the height of divine pity towards miserable creatures that must be lost and undone; being liable to an eternal hell, and who are a present hell to themselves, till such a work as this be done in them. For though, alas, such poor creatures will not consider it themselves, God doth consider with compassion the horrid, forlorn state of unrenewed souls: where his regenerating influence as yet hath had no place or effect, they are not only liable to eternal wrath (whereupon they are said to be by nature the children of wrath) by the inclinations and propensions of their own vicious nature, that hath set them at enmity with God, at enmity with one another, and set them at enmity with themselves. They are not only, I say, liable to eternal wrath by the inclination of their own nature, to which that tends to carry them, and to which it suits them; but they are a present hell to themselves, as every unrenewed soul is. If you consider the constituent parts of hell, loss and torment; loss of the best good, torment by the worst evil; there are both these in kind in this present state, though they are both higher in degree hereafter. But in kind, both do fall into the present state of an unregenerate soul.
i. The misery of loss. They are without God in the
world:
ii. You look to the misery of torment, which is the other constituent part of hell, there must be that in degree in every unrenewed soul. And so they have the same misery in kind that they shall have hereafter, for all degrees are comprehended in the kind. And therefore the lowest degree speaks the true kind, the same kind. Some degrees they have of it now, even of that torment which belongs to 542the present state, that of an unrenewed soul as such; for, being unreconciled to God, they are not capable of being reconciled to themselves; that is, the power and faculties of their souls with one another; but light prompts them one way, and inclination carries them another way. It is true there is somewhat of this warring in the regenerate too; but then the prevailing principle doth agree with their light; the prevailing principle in their hearts doth agree with the light in their minds, and is the victorious principle. There is a disposition to contend against light; but the holy gracious principle there doth ordinarily and habitually prevail against the corrupt and sinful principle. But the case is quite otherwise with unregenerate souls; to wit, in the stated course and current of their lives, they run counter to the judgment of their consciences; as no man’s conscience but must condemn an ungodly life, living as “without God in the world;” but so they live their lives, and transact the whole course and current of their lives at that ungodly rate, without fear of God, without the love of God, without praying to him, without depending on him, without designing for him in a continued course. Why here is the self-tormenting principle laid asleep only in such souls; that is, if ever they should reflect, they must consider themselves in a state of war with God, and with their own consciences, which are God’s vicegerents, and are to govern over them in his right. If conscience were awake, and would do its office, that self-tormenting principle would presently and repeatedly tell them, Thou art a rebel against God and me; thou dost what thy light condemns thee for; God is” cast out of thy soul, thy thoughts, thy affections, thy mind and heart: thy life is a continual war and rebellion against Heaven. It is true, instead of mortifying their corruptions, they make a shift to mortify their consciences, and so they are not clamorous, nor do give them actual torment; but the tormenting principle is there, and needs only awakening, and will awaken sooner or later, too late, if God be not merciful. But because he is merciful, therefore is such a transaction set on foot between him and them. And it is a compassionate influence suited to the sad and forlorn case wherein men are liable to hell, and are a present hell to themselves. It is a merciful influence which is vouchsafed in such a case.
Do but look back to the
Sermon XLIV. Preached May 13, 1694.
Whosoever believeth that Jesus is the Christ, is born of God.
AND now, besides the peculiarity that appears in the
productive influence, we are to shew you what peculiarities there are in the thing produced. It is the divine image
itself, the permanent divine image. The influence is transient by which the effect is wrought, not only as it doth
transire from God, but as it doth pass into the effect
which it doth leave behind it. It doth relinquere post se
opus, it leaves behind it a work wrought and done; and
the work wrought and done hath a fixed permanent divine
signature or impress upon it, by which it may be seen
this is a divine production. Here are such resemblances
of God in this work now done, that it may be plainly seen
here is one born of God, or there is somewhat born of
God in this soul, or in this person, as the matter is most
emphatically expressed, to wit, in the neuter gender,
afterwards in this very chapter, “Whatsoever is born of
God,” the thing born of God; to signify to us, that it is
not the person as such (for then Nicodemus’s question
could not have been answered, “How shall a man enter
the second time into his mother’s womb and be born?”
But there is something done in the person which is a
divine product in this work. “Whatsoever is born of
God, overcometh the world.” The same thing that is signified before in this same epistle
“by the divine seed,” permanent and remaining in such an one,
And for this now you must know, that two things do concur and meet in this work, when it comes to be entered into its fixed state, passing from the fieri to be facto esse; that is, from its being adoing, and its being actually and fully done. Two thing?, I say, must be considered as concurring; to wit, first, the working out of a former image, and, secondly, the introducing and working in of this. The working out a former: it is in the sphere of grace, as it is in the sphere of nature, that generatio unius is corruptio alterius. The introducing of a new form is the expulsion of an old; the putting on of a new man is necessarily accompanied with, and led on by “the putting off the old man, which is corrupt by deceivable lusts.” But when we consider what the former image was, that is to be abolished and razed out, that will very much make way for the more full and distinct understanding what sort of image it is that must intervene and be introduced. And for that reason it will be requisite to say somewhat to that too.
And we may easily apprehend, if we do but reflect in our own thoughts, the two terms between which the soul of man doth move from the one to the other. The soul in its state of apostasy from God, there were somewhat or other when it left him, which it made defection to. Ana so in its return to God, there is somewhat it goes off from, when it comes into a state of union with him. And according as the terms are of recess and approach, so the exemplaria are, the exemplars, according to which the soul is formed and moulded; for it will bear the image of that which it doth converse with, and most converse with. The two terms between which it was always divided were, this world and God; the inferior creature and created good on the one hand, and the supreme and uncreated good on the other hand. Here is an impress or image of the former to be abolished, when the image of the latter is to be introduced. The soul did adhere to this world as its only best good, before regeneration; there was hereupon a worldly image on it; that is to be abolished, it is to return to God; and by regeneration therefore, must be suited to God, and so have a divine image impressed upon it in order thereupon.
546These are the two terms between which the motions of the
soul are, this world and God; when it left God, it betook itself to this world; when it returns to God, it leads and comes
off from the world, and accordingly are the images which
successively obtain and take place in it. Therefore you have
that strict interdict upon all them that would make a tender of themselves to God in order to which that great work
of being renewed in the spirit of their minds must pass upon
them. “Be not conformed to this world,”
First, There must be an opposition by the divine Spirit unto
the spirit of this world, the worldly genius, so as thereby
gradually more to work and wear off the worldly impress
from such a soul. You see there is a war, an opposition; “greater is he that is in you, than he that is in the world.”
The spirit that works in this world doth lift up itself; but
there is a greater power that is exerted and put forth; he
speaks of a contest that is between spirit and spirit. “Hereby
ye know the Spirit of God;” and by a contrary character it
is implied we are to discern and distinguish the spirit of this
world; but these as militating and warring one against an
other. In short, this is the matter of contest, God would
have our hearts and souls, this world it would retain them
which before had them; and this is the case with every one
of us, every one that hears in this assembly; either this
world hath your hearts, or God hath them. Where the
Spirit of God comes to work (and it worketh by the gospel
of his Son) the great design of its striving and working is to
draw off the hearts and souls of men from this world, that
they may be united to himself; and in order thereunto, to
work out the worldly image, their likeness to this world and 548their conformity to it. They that are of this world bear its
impress; and nothing is gustful and savoury to them but
what is worldly and terrene. As God makes his own way,
he introduceth a new savour of things; as they are made
less like to this world, and more like to God, accordingly
they do less savour the things of this world, and do more
savour the things of God. They are emphatical expressions
you find to this purpose in some passages of scripture,
which you do well to compare with one another. In
Secondly, There must be a victory over it, to which that 549opposition tends; and it is to no purpose if it have not that
glorious end, if it do not end in this. Indeed there may
be strivings that have a worse end, as in that 2 Pet. ii. 20;
some that do escape the pollutions of the world through
the knowledge [oh, sad word] of the Lord and Saviour
Jesus Christ, (in a degree) who are again entangled
therein, and overcome, and their end is worse than
their beginning. But this regenerating work doth effect
and bring about actual victory over this world and its
spirit, so as to disentangle a man’s heart from it. And
pray observe to this purpose what you have in the context where the text lies, that, as in this verse, you hear
what is said, “Whosoever believeth that Jesus is the Christ,
is born of God;” so it is also told us at
Only methinks upon what hath been said, this should be considered: A believer as to this truth, Jesus is the Christ, is one born of God. Methinks it should make every one lay his hand upon his heart, and say, Will I now adventure to call myself a believer, to avow and profess myself I am one that believeth Jesus to be the Christ? Take heed of compounding together inconsistencies. We shall compound together perfect inconsistencies if we do but admit the notion into our minds of an unregenerate believer? An unregenerate believer? To say so is to speak falsely, to say that which overthrows itself. There can be no such thing as an unregenerate believer, otherwise than in sound. You compound together impossibilities, incompossibilities, things that cannot consist. Every one that believeth Jesus to be the Christ, is born of God. Upon the whole then, it is a great assuming to say, I am a believer: yes, it is a great assuming. It is a great thing for any one to say so. God forbid but that there should be many, that many may hourly say so. But they that say so, say a great thing; and they had need weigh and consider what they say when they say this, I am a believer; for in this same breath you say (or imply it, whether you say it or no) I am born of God, I am a heaven-born creature, I am of a divine original, I am of God, because stampt with his image, and governed by the Holy Ghost. Either blot this text out of the Bible, or own the truth of this, that it is a great assuming to say, I believe Jesus to be the Christ. Do you say, I believe so. I pray thou thinkest with the next thought, am I born of God? Do I find the springings of divine life in me? Do I find the worldly spirit abolished, vain self brought under in 552me? I say again, either blot this text out of the Bible, or own it a mighty thing to say thou believest Jesus to be the Christ; for to say that, is to say, I am a divine and heaven-born creature. And if it be not to say that, Christianity is the greatest fable in the world. It is to no purpose to believe Jesus to be the Christ, if this be not the effect of it, that God have thereby a regenerate seed raised out of this world, and fitted for him, to serve him in this world, and enjoy him in the next world.
Sermon XLV. Preached May 20, 1694.
Whosoever believeth that Jesus is the Christ, is born of God.
BUT now to proceed to the second part, the product of itself, which is much more a distinguishing work, and that whereof he himself is the exemplar and pattern, as well as the author. He is not only the efficient but the exemplary cause of it; for this divine product is not only a new creature, but it is a creature formed for God. As it is a creature, it must be made by him; for there is but one Creator; but it is not only of him, but after him; a creature made after God’s image, that carries his resemblance in it. And for opening of this we proposed to shew you, that there is in this work a suitableness to God. Whether, 1st, you do consider the productive influence; or whether, 2d, you consider the effect produced. We shewed that it cannot but be (as to the productive influence) most peculiarly god-like in several respect?. Though here also we distinguished it from the eternal generation of the only-begotten Son of God, as it was necessary we should. But we told you in what respects the influence is peculiarly divine by which the work is done. And then,
(2.) We mean to shew, that there is suitableness to God in the thing produced. The influence is transient, the effect is permanent; and then shew there must be a permanent abiding influence of God upon that soul that is regenerate and born of him.
553And whereas this word (as you see) expressed by being
born, it therefore necessarily enforceth relation (as the latter
part of this text speaks) between him that begat, and them
that are begotten of him. There is paternity and filiation,
fatherhood and sonship. He becoming hereupon a father
to them and they children to him, for the relation is mutual,
as it cannot but be. And you see it is supposed in the close
of the second chapter, and beginning of the third chapter,
of this epistle. Every one that is righteous is born of him.
so the second chapter ends; and thereupon doth the third
chapter begin thus, “Behold, what manner of love is this
that the Father hath bestowed upon us, that we should be
called the sons of God?” Upon their being begotten of him,
he is a father to them, and they are sons and children to
him. So the matter is more definitely explained,
1st. He is a father to them; and, 2d, As they are children to him. Then with such things in the frame and constitution (as I may speak) that corresponds to God as having been their father, and that corresponds to their being his children. And you plainly see afterwards, that these things are widely different, according as paternity and filiation are different; they are not the same relation, though they are both a resemblance of each other.
[1.] You must therefore expect to find in them that are
born of God several things suitable to him, as he is a father
to them, or (as the latter part of the verse expresseth it)
as it is he that begat them, hath propagated, and communicated a certain divine
nature to them, 2 Pet. i. 4. And
these things are not to be considered with neglect, for eternity depends upon it. According as there is a real god
like communication unto souls in this world, so they are to
be disposed of in the other world. The thing speaks itself.
This is not a new and singular notion; but common to all Christians, of
whatsoever denomination and persuasion, as it is most expressly in the word of
truth, that without being thus born, born of God, born of the Spirit, there is
no entering into, no seeing of the kingdom of God,
First, There is a resemblance of God in this divine product, in a refined spirituality: in such a spirituality as by which the soul is refined from the sinful prevailing carnality of mind that is common universally to the unregenerate world. It is plain concerning the generality of unregenerate men, that their minds are habitually carnal, and a carnal mind doth actually govern their lives and hearts, and influence all their actions and designs. It is quite otherwise with them that are born of God. You are now here to consider,
i. That this similitude to God is not corporal, which was the vague and gross notion of the Anthropomorphites of old; they understood that there must be in man a likeness to God, they imagined God to be in an human shape; and so that men are made therefore like unto that, and must be made more and more like; and so they did not make him a model to us, but made us a model to him; instead of having made us like God, they made God altogether like themselves. Nor
ii. Doth this similitude to God in this respect stand on the other hand, in being exempt from having any body at all, or any corporeity. It is not in that we are to resemble God. That is the opposite doctrine of them who of old denied the resurrection of the body; as if that must be too mean a state to have a part after, any body at all; and so we should never be perfectly like God till we were perfectly free from having corporeity about us. Nor again,
iii. Doth it stand in having a spirit in us? for that is not distinguishing thing, so have all the sons of men. As the regenerate have all of them flesh, so have the unregenerate, every one of them a spirit in the natural sense. But
iv. This similitude doth stand in reference to this thing,
in having the spirit exalted into dominion, a regency, a
governing power. Whereas in the unregenerate world it
is the fleshly principle that governs every where. They
have a spirit in them, but that spirit is a slave to the flesh,
made to serve divers lusts and pleasures. That is all the
business in which men do generally employ that intellectual 555spiritual being that is in them; a reasonable, immortal spirit
is used in serving and making provision for this flesh, to
fulfil it in the lusts thereof. And because the fleshly principle is the governing principle in the generality of men,
therefore they are called nothing but flesh. “That which
is born of the flesh is flesh.” Their very minds are said to
be carnalized, vainly puft up with a fleshly mind,
The denomination is taken from what is prevailing and governing. If the natural principle do prevail, this compound now is called nothing but flesh. “That which is born of the flesh is flesh.” But when the spiritual principle is revived and authorized, made the governing principle of the man, it then regains its name, “That which is born of the Spirit, is spirit.”
For that it signifies nothing unto that conformity to God, which being born of him doth import, that there is such a thing as a natural spirit in man, when that natural spirit doth not do its office, or retain its state, cloth not keep the throne, but is become basely and meanly servile. And the tragedy is so much the greater in this respect, and the more deplorable, by how much the less apprehensive and sensible the unregenerate soul is of the state of its own case. By how 556the more excellent and noble powers it hath belonging to it, it is so much the more fearful spectacle to behold and look upon, to see it inslaved to sense, and brought into the state of so vile a depression, and is become so mean and abject a thing. As the son of a prince captured in his in fancy, and made a base drudge, he is so much the more a deplorable thing, by how much the more his spirit is depressed and sunk into that state into which he is brought; so as that he likes his servitude, his spirit is grown hard, (perfectly perhaps) ignorant of his true original. So it is with the souls of men generally; they are unapprehensive of their own original excellency and dignity, and are content to serve and be voluntary slaves to divers lusts and pleasures, till regenerating grace be vouchsafed. But now it becomes a godlike thing again. When, however, it dwells in flesh, that flesh is not a sepulchre to it as before, but a mansion; here it dwells still, but here it governs, governs over that, and is itself immediately subject to Cod. That is the thing wherein similitude to God consists, and which must be found in every one that is born of him, a governing, prevailing spirituality, so as that the soul is alone made like itself, and like God; it is made like one and the other all over, like what it once was, and like him from whom it was. But there is in others a spirit too, but ingulfed and swallowed up in a regnant, prevailing and domineering carnality. A spirit, but employed only in serving this flesh, and the fulfilling the divers lusts thereof, till regenerating grace take place.
Secondly, That which is con-natural, and consequently
necessary, this similitude stands in life; divine spiritual
vigour. There is life, as it is a spirit, in the natural sense in
unregenerate ones too; but in the mean time this is given
as the common character, alienated from the life of God.
They have no participation of the divine life.
i. Whether you consider the tendency hereof. Here is
life and vigour in the regenerate man, so there is in the
unregenerate too, and (it may be) a great deal more of natural life and vigour: but in the unregenerate where doth
it tend? which way is it directed? still in the pursuit of
vanity: the operations and actions of life in him are perpetual, everlasting triflings. But consider life now morally, 557and things morally considered are to be estimated by their
end. The end is morality, habet ratione formae, is specifying
and distinguishing. Here is life, but which way doth it
work? He who to the regenerate is the immediate prime author of life, is the object too. They are
“alive to God through
Jesus Christ.”
ii. To the aliment of this life, that shews this to be a
divine creature that is now produced, that nothing will
serve it to live upon but divine things: it must live upon
immediate communications from God. And I pray you,
as we go along, you will consider with yourselves whether
there are any such workings and strivings in you as must
have God for your continual support. Are there any constant aspirations towards him?
“As the hart panteth after
the water brooks, so panteth my soul after thee, O God.”
This is the sense of the regenerate soul, I cannot live without
God. The same as in
Thirdly, There is a divine power that appears and is put
forth in such as are born of God. And this also is to be under
stood accommodately to the sphere of grace into which such
an one is translated out of the order of quite natural production. It is raised into an higher sphere. The schools do
commonly distinguish, in speaking to this matter, of those things
that are of the order of nature, and those that are of the order
of grace; speaking of them as two distinct spheres. And
according to what was said concerning that life in the one and
the other, so must we speak concerning that power that
exerts itself in the one and the other sort of men. It was a
divine power to which the production was owing of the divine nature. “According as his divine power hath given us all
things pertaining to life and godliness, wherein there is
given us exceeding great and precious promises, that by
these we might be partakers of the divine nature.”
Fourthly, This similitude unto God appears in the knowledge which such as are born of him have of divine things.
To wit, that gustful knowledge, that practical knowledge,
that transmutative knowledge, which will most manifestly
appear to be peculiar to them from the rest of men. In
the
Consider the matter reasonably. Do you think that they
who are born of God are born blind? Are they born blind
towards God, and towards the things of God? Doth he
emit from himself any so imperfect, and mean, and maimed 561a production? “I write unto you, little children, because
ye have known the Father.”
Fifthly, Another signature of God upon this same product, 562a regenerate soul, is spiritual wisdom, which superadds much,
in the ordinary notion of it, unto mere knowledge: for
many may know much, that are not wise. But wisdom is
the parent of this seed and offspring; therefore, it is said to
be justified of its own children. All the unregenerate are fools,
“For we ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice
and envy, hateful, and hating one another. But after that the
kindness and love of God our Saviour toward man appeared,
not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of
regeneration, and renewing of the Holy Ghost; which he shed on
us abundantly through Jesus Christ our Saviour.”
It is only the regenerate that do become wise. A “spirit of
wisdom and revelation is given to them, that they may know
the hope of that better calling, and what are the riches of
that glorious inheritance which God makes common among
his saints.”
It is true, the children of this world are wiser in their 563generation than the children of light: with reference to the things that their generation can reach, they are wiser—wiser for this world. In reference to worldly matters and designing, they pursue them with more constancy, because they have no other. But the children of light shew themselves to be so in their higher, and more excellent end, and in their more regular course which they take in order thereunto. But now I add, in the next place,
Sixthly, The great resemblance wherein this creature appears to be a divine production, is the divine holiness stampt
upon it, and imparted to it. It is a holy creature. It doth
most eminently bear the image of him from whom it is,
upon that account. And that makes it a glorious creature,
as he himself is glorious in and by his holiness. “Who is a
God like unto thee, glorious in holiness.”
The same notion we have of light as it signifies holiness,
in that
Seventhly, Another divine character of those that are born
of God, wherein they resemble him, is Truth. He is the God
of truth, who is their Parent and Begetter: and they are
accordingly the children of truth. Understand me here to
mean truth in the moral sense: I speak not now of the
truth of propositions, or of the truth of things in their nature, logical or metaphysical truth; but that which is
in the spirit and proper sense, moral, and that lies in two
things; 1. In speaking as we think, and 2. In doing as we
speak: these two make up the “notion of moral truth.
Herein God is himself a great exemplar and pattern to us;
and his image is most eminently conspicuous in all that are
born of him in this also. He glories to be called the God of
truth. Moses in that dying song of his,
It is said concerning the inhabitants of Sion (which
Sion represents in a borrowed transferred sense, the church
on earth first, and then the church in heaven in the highest
sense), the inhabitants of Sion (into which none come but
by the divine birth, they are come into it whoever arc of
it), that they are such as speak the truth from their hearts.
And never doth any man come into the forgiven state, till
he come into the regenerate state. Then it is that God
pardons, when he receives and regenerates. He gives
righteousness and the Spirit of his Son both at once. By
the one of which he doth one work, by the other of them
he doth the other. They are never separated. When any
are forgiven, it is a blessed state they come into. Blessed
is the man whose iniquity is forgiven, and whose sin is 569covered. But then observe the character of that person
that is the subject of forgiveness, he in whose spirit there
is “no guile.” What! a forgiven man, a regenerate man,
one born of God; and a false man, a deceitful man, a
guileful, a fraudulent man? He that shall talk at this
rate speaketh inconsistencies; he compounds impossible
thing?. A regenerate man, and one made up of falsehood,
deceit, and guile; this cannot be. He that is born of the
God of truth, there is the image of him as such upon such
a man. He is born of the Spirit; and “the fruit of the
Spirit is in all goodness, and righteousness, and truth,”
And while I urge faithfulness and truth as the character of the regenerate, those that are born of God, give me leave myself to be so far faithful to you as to declare, and testify in the Lord, that whoever they are that can allow themselves in falsehood, insincerity, deceitfulness, and guilefulness any way, let their profession be never so splendid, they do but bely themselves in it. They the children of God, they born of God, they who are the sons of the God of faith, and yet children of falsehood, is a thing that I will not only say is not, but cannot be. It is an impossibility. God hath no such children; they that are born of him, carry this image of him upon them, they are children of truth, sincere and upright; so that if they speak, they speak the truth in their hearts, just as they apprehend things to be; if they promise, they promise what they intend to perform. They are as they speak: if they have spoken to their hurt, they will not change. Their word is a sacred thing with them, as God’s word is with him.
It is true, indeed, there may be much of this seen in the unregenerate world: truth hath been highly magnified among many of the more refined Pagans; and it may have place with many among us (oh, that it had more,) in whom the divine nature hath no place. But here is the distinction, when men are true to one another for God’s sake and for conscience sake; not for reputation’s sake, but for God’s sake, and because of their devotedness to him, and because they must truly represent him to the world; this is that which is distinguishing: and, indeed, if men be true to one another, and untrue to God, leave out him as the centre in whom they unite, and upon whose account and for whose sake they are true to one another; all their truth to one another is but such a combination as that of several conspirators against their lawful 570and rightful prince, who may be tine to one another, while they are all false to him. But there is no such thing as truth in the right sense, and that which will turn to their true advantage at last in whom it is found, but when God is made the centre, and they are true to God: if they be true to one another, and not true to God, it is a casualty; they have a disposition in their minds to be false to one another if there be occasion; if they be not true to God, if they be not stedfast in his covenant, if they be towards him “as a deceitful bow,” (as it is said of Ephraim) they will not be always true to one another.
And pray let this be deeply considered: Supposing that truth have its primary reference to God, I am devoted to him, and I must be true and faithful; this is then the character of them that are born of him; they that are with the Lamb are chosen and faithful and true; and he saith, “Be thou faithful unto the death, and thou shalt receive a crown of life.” Here is their character, they must be faithful to him first, and then by consequence to one another in all their dealings, transactions, conversation, and affairs. Take this for an invariable character of an unregenerate person, he is one that can be false, if it will consist with his interest; if it will serve his other purposes, he can allow himself to be so. If he be true, it is (as was said) a contingency. But take this for the character of a regenerate person, he is true to God first; and because he is so, he dares to be false to no man. And it hath been a method observed by some of the wiser and more refined Pagans, Qui deus non timet, non curat homines. (Cicero.) They are liable, one time or another, to prove false to man, that do not fear God. But if the matter do begin there, then is truth a derivation from the divine nature upon such a one; that as God is the God of truth, from whom it comes, and by whom it is inwrought into man, so the children of God, who are born of him, it may be consistently said of them they are children of truth, they are such as have a reverence for truth; it is with them a venerable thing. I would not speak otherwise than I think, or do otherwise than I have said, notwithstanding the lie might be rewarded with the gain of the world. Truth is with them a sacred thing. They that find no such restraint upon their spirits, have nothing of the divine nature in them. I cannot say or do so or so, say otherwise than I think, do otherwise than I have spoken; I find there is a nature in me that withholds me, that prompts me quite otherwise: I can 571do nothing against the truth, but for the truth, (according to another larger notion of the truth) I must not, I may riot.
This I reckoned of great necessity to be stood upon,
fearing that too many may very much misunderstand the
notion of religion, while they limit and confine it to the
first table only, without letting it have a governing influence upon the affairs that relate to the second. But we
are to take both in conjunction. And the error would be
the same if men should again confine all their regularity to
the rules of the second table too, and think very well of
themselves, because they do not transgress those rules.
Here is the same danger, and the same fatal error and
mistake. But if we will deal safely and righteously, safely
for ourselves, and righteously with God, then, I say, we
must take the connection of both together; and take all
the rules of duty which belong to the second table, as they
have their foundation in the first, to wit, in “the love of
God, with all our heart, with all our mind, and with all
our might, and our neighbour as ourselves.” These two
make up the law and the prophets, and this is nothing
else but the work that is abridged and epitomized in regeneration, when the law of God is written in the heart,
and transcribed in the inner man, put into “fleshly tables
(as the apostle speaks) not by ink and paper, but by the
Spirit of the living God.”
It greatly concerns us when we consider that the gospel
(under the dispensation whereof we live) is the Spirit’s instrument in regeneration; and that is part of which
we now hear. It is greatly, I say, to be considered,
what there is done to this purpose by this gospel upon 572our souls. If we never be regenerated by the gospel,
we are very unreasonable to expect that God should
use any other methods with us. This is the word of
the kingdom into which all they that have a real place
in it are regenerated; they are born into it, in regno nati
sumus, as that moralist speaks upon another account. We
are born members of this kingdom: and by what means
hath he begotten us again? even hereby, by the word of
truth. I beseech you let this be seriously and deeply considered. If there be any such thing as regeneration, that
is, if there be any such thing as the raising up a divine
offspring to God out of this world, that shall not perish
when the rest of the world do, it is by this means that the
thing is to be done; “being born again, not of corruptible
seed, but of incorruptible, by the word of God which
liveth and abideth for ever.” “All flesh is grass, and all the glory of man as the flower of the grass. The grass
withereth, and the flower thereof falleth away, but the
word of the Lord endureth for ever; and this is the word
which by the gospel is preached unto you.”
But who would run the danger of it? If men do but apprehend the possibility, if they have allowed themselves to attend to that light that makes so clear and bright a discovery of another world, and of those distinct states in it; if, I say, they have not allowed themselves to attend to the light, so as thereby to be ascertained in their own hearts, there is as surely an heaven and an hell as there is an earth (and we have as much reason to be ascertained of the one by believing what is plainly testified, and what the reason of the thing doth evince to us to be true, as we have to be certain of the other from our eye sight,) then all is vain that we say to them.
But if men would but believe all this, then there can be
no more reasonable thing in all the world, than to be full 574of enquiring thoughts concerning our state, till we arrive
to some proportionable certainty concerning it, till we can
say, Blessed be God, now I find some of those characters
upon me, that speak me one of his children, that spirituality, that life, that power, that knowledge of him and
divine things, that wisdom, that holiness, that truth, that
will justify me in enumerating myself to the children of
God, his family, counting myself among them, and believing that he will count me among them too. But if we
find no such characters as these, and yet say we are children of God, we pretend to him, we profess him, that
very profession itself is a lie; as is said concerning those
false pretenders,
Sermon XLVI. Preached June 10, 1694.
Whosoever believeth that Jesus is the Christ, is born of God.
BUT now I might add in the next place,
Eighthly, It is a creature endowed with a most generous liberty, that disdains, that cannot be patient of servitude; the sons of God must be free born. This is evident, and hath been elsewhere spoken to and opened. But then,
Ninthly, It is a creature of a very peculiar benignity and
goodness. Who would expect it to be otherwise? When you
hear of a God-like creature born into this world, what would
you look to find it, but a creature made up of goodness? The
Spirit is the immediate regenerator, the great agent in this
work. “That which is born of the Spirit is spirit.”
I apprehend it may be worth the while to insist upon this,
because that there is not another thing wherein the divine nature and likeness are more expressed and held forth in the
work of regeneration than in this thing; in no other respect
rather or more than this is God said to be the Father of such,
or they to be born of God. And, oh! that we may, I for
my part speak, and you hear as those that apprehend the
weight and importance of what is now to be spoken; we
are in all these things distinguishing the divine seed and
offspring from the children of the worst of fathers; and
there is no middle state between these two; we must either
be born from above or born from beneath; no middle state,
speaking of morals, when we speak of naturals we know
there can be but one author of nature; but as to morals,
two great parents and fathers divide the world, and one of
them you must call so. They that are not born of God his
own word concludes concerning them, “You are of your
father the devil, and the lusts of your father ye will do,”
i. What objects this goodness hath reference to in them. And,
ii. Wherein, or in what exertions it shews itself towards such objects.
i. What objects it refers to. You must still consider that an
imitation of the divine goodness; that supposed all along as that wherein this
creature is a God-like creature. It is a God-like creature as it is a most
beneficent creature; and it being the goodness of beneficence, or beneficent
goodness that we are to speak to under this head; we shall have somewhat further
under another order of heads, to consider what may admit of the same name, but
will be of somewhat a different kind. But our present discourse it is to be
confined unto “beneficent goodness, and being so we 576are not now at this time to consider God as one of the objects that this goodness hath reference to.
“My goodness
extendeth not to thee,” saith the Psalmist (speaking of such
goodness,)
(i.) A general object. “The Lord is good to all, and his tender mercies are over all his works;” so diffusive, so flowing is his goodness, the whole earth is full of it. The whole earth—a more surprising instance of the extensiveness of it could not have been given. The whole earth—this stage of wickedness, where constant rebellions against the Majesty of Heaven have been in continued succession from age to age, and from generation to generation acted. The whole earth is full of his goodness; a thing that should not only convince, but amaze that it should be so.
Why, such is the goodness of this creature that is born of
God proportionally extensive—“As you have opportunity, do
good unto all men,”
When he had it in design to raise up to himself a seed, a new creation in the world, it must be understood it should be such as it was fit for him to own as the peculiar parent of this offspring. What? shall I raise up a new seed to be but like other men? Is this like to God? when he was to do a new thing in the world, to raise up a new sort of people, that they should be but just like the old? Think what men arc naturally, and as they grow up from the old stock; every one minds his own things, every one is for himself, cares not what becomes of others, what becomes of this world. But this creature, born of God, is of a large comprehensible spirit, it measures with the universe, not narrow, not clung, not contracted; it bounds (comparatively) private interest, my good is the good of the creation, It is spoken as a most 577peculiar character of this seed, that when all else do naturally mind their own things, as the apostle speaks concerning Timothy, he doth as naturally mind the things of another, of his neighbour, as if he had no private interest of his own at all. God will have it known that in this second creation of his, this new attempt, when he was to raise up a people, a seed out of a common universal ruin, I will do such a thing in the world as shall make the world look about them, and wonder to behold what new sort of people are sprung up among them. That whereas they have ever himself for his end, himself for his measure, every one being for himself; here is a people that are off from self, a self-denying people, a self-abandoning people, made up of goodness, and making that goodness to flow as far as ever it can; for it is a divine goodness, and they make this goodness disperse like God’s, they make it to flow to the uttermost they can.
It must be so, when you consider that this being born of God, and that every such divine birth, doth spring out of believing Jesus to be the Christ: whoso believeth, is born of God, and is a Christian indeed, and honours the Christian name. What, shall the world be Christianized and made nothing the better?—made Christian, and not made good? How unlike God were this!—how mean and low a design would that be! If they be Christians, they must be good men, and so appear born of God: when they are changed, when they become Christians, they become imitators of his goodness; otherwise, how despicable is the performance of the Son of God in this world, when he is to raise up other sons that shall be just as the rest of men are? But then,
(ii.) This goodness it hath a special object too, even as the
divine goodness which it imitates hath—“My goodness extends not to thee”—but to whom then? eminently,
principally, to the saints that are in the earth, those excellent ones “in whom is all my delight.”
ii. Besides the consideration of the objects of this goodness, we must consider wherein it shews itself, and in what exertions it appears towards its object—why,
(i.) It appears in sundry negatives; and they are not to be overlooked, for there are great appearances of this goodness in them, as you will have cause to judge: As,
[i.] In not being apt to harm others. This is goodness,
when there is not an aptness to harm another. What, is
it to be thought that this creature, born of God, is a mischievous creature, as it were, born to do mischief? how is
that possible? As our Lord was holy, harmless, separate
from sinners, so are they to be,—“Be ye harmless, the sons
of God, without rebuke,”
[ii.] Much less are they apt to take pleasure in another’s harm: so it is with many other men—it is a pleasant sight to them to behold the mischiefs and misdeeds of others; but it cannot be so with them that are of this seed. Again,
[iii.] This good appears in an inaptness to do evil for evil. They do not think themselves warranted, Because such an one hath done evil to me, therefore I will do evil to him; “not rendering evil for evil,” no, by no means, this can not agree to this seed, this God-like sort of creatures. Again,
[iv.] They are very inapt to be provoked: this sort of
creature is not apt to provocations, as is the character
[v.] Much less can they suffer anger and wrath upon
provocation to arise to a fixed hatred; they are quite an
other sort of men from the men of the world, of whom this is
the character, “hateful, and hating one another,”
[vi.] They are not habitually vindictive: not only do they not in fact render evil for evil; not only do they abstain from this, or not do this; but much more are they alien from an habitual vindictiveness: to be in the habit of their minds revengeful, oh, this cannot be in this God-like seed! And,
[vii.] Much less is it possible for them to be implacable: this is again the worst sort of mankind, which is described by this character, implacable; that cannot be reconciled; if once there be a grudge it is everlasting, a fixed thing. Oh, this cannot belong to this God-like seed, to be of an irreconcileable spirit, it hath the sum of hell in it, the devil as the parent of it appears in this countenance, nothing more plain; the very show of that countenance discovers who is the father, an implacable spirit, malicious, vindictive, and then implacable. With this are conjunct other things that we might mention: as envy at the good of another: it is the notion of envy to grieve at another’s good: as it is an argument of a most diabolical spirit to rejoice at another’s hurt, to take complacency in the harm of another; so to grieve at the good one hath in himself, or doth possess and enjoy, such an one is better than I, and that grieves me—or such an one doth more good, or possesseth more good than I, and this I am grieved at; this cannot consist with the divine goodness that appears in this God-begotten creature. But then,
(ii.) This goodness shews itself in positives too, and that more eminently,
[i.] In actual doing good as there is opportunity, and
towards both sorts of objects. “To all as there is opportunity, but especially to the household of faith,”
[ii.] In an habitual propension thereunto, so as to do good with complacency and delight; so this goodness imitates the divine goodness; he exerciseth loving-kindness in the earth, because he delights therein; so doth the good man do good even with delight, tasting and relishing his own act in what he doth. Oh, how sweet is it to do good I he tastes the relish of it more than the receiver of it doth, incomparably more; according to that motto of our Lord, “It is more blessed to give than to receive.” A more blessed thing, a thing that carries more sweet and savour in it. A man finds a blessedness in it; he tastes the fruits 580of his own doing as a grateful relish. God enables me to do good, to imitate his goodness, and this is refreshing to my soul, this is fruit which, by divine vouchsafe merit, I am enabled to eat and feed upon: such an one feeds upon his own act, in what he doth in this kind, owning all to grace, as that is called grace that was bestowed on the church of the Macedonians and those Corinthian Christians to whom the apostle did write; he propounds it to them that they might abound, or would labour to excel in the same grace too. Oh, what a pleasant savour hath grace and goodness! Oh, the sweet relishes of it! It would make one wonder indeed to take notice of some expressions of pagans about the pleasure of doing good; in what transports do they sometimes speak of the delights of friendship upon this account, placing all the sweetness of it in the obliging another, so as that it should be impossible for the person obliged to have so pleasant relishes as he that doth oblige. But this must be most peculiarly so in divine goodness: when regeneration makes a good man, produceth a divine creature, his delight is in doing good as God’s own is. And hereupon,
[iii.] He doth good for goodness sake; it is its own reward. It is not for vain glory, not for applause, not that he may draw on a good turn afterwards; it is not to gratify such and such, as hoping they may have opportunity after wards to gratify him; but it is doing good because it is good for goodness itself’s sake. This is simple goodness, pure goodness, incorrupt goodness, unbribed goodness. And,
[vi.] It appears in easiness to forgive. If any do evil to me, it is not a task, it is not a difficulty, it is not a penalty to forgive, but as an act of nature when it comes from a goad man, from one born of God; for he hath the nature in him that prompts him thereunto, a divine nature imparted to him, so that it is far easier to forgive than to revenge: revenge indeed must needs have upon a rational account more difficulty with such an one, because that requires contrivance, and waiting for an opportunity, and, it may be, setting many instruments on work to effect it. But goodness flows immediately into this act, it is done of myself; but I must employ many others in revenge, and that may be contriving long; but a man never needs any contrivance to forgive, it is a thing done out of hand, the product of a man’s soul: this is the goodness of the children of God, those that are born of God with a nature like his own. The regenerate soul, oh, what enmities doth he for give, and what enemies! How continued, how inveterate, 581how often exerted with many through the course of their lives, even almost to the last end of them, so as to leave scarce time of repentance and returning! This readiness to forgive, it is sure a great participation of the divine nature, a direct imitation of God. And then again,
[v.] An aptness to return into amity; for that is a great deal more. There are some that can forgive others, hut will never be friends with them any more: an everlasting pique remaining, and they cannot but discover a shyness, a great shyness, shun them, baulk them, decline them, and are apt still to think hardly and speak hardly of them upon all occasions. But the divine nature in the regenerate makes a person apt to the renewal of friendship; they can easily fall in again, who are regenerate; if there have been breaches, if there have been strifes, if there have been fallings out, they can presently fall in, because they have been so taught by nature, by that nature which is imparted to them in being born of God.
These are great things, and they are plain things; it is impossible if there be such a seed born of God but it must imitate the divine goodness, and if it imitate that goodness it must appear in such instances as these—“Who is he that will harm you, if ye be followers of that which is good?” So we very faintly and defectively render those emphatical words, “will harm you,” as if there were a denial of the design or intention or inclination; but it is only a sign of the tense—“who is he that will harm you?” who shall eventually harm you? do that which shall procure you real harm? They shall never (if it be understood aright) who is that? [you]—not a lump of flesh, but a mind, a spirit, a soul; a being it is true, a body which may be hurt: and yet—that” not be hurt: “who is he that shall harm you, if ye be followers?” What is meant by followers? There is a following by prosecution, as an end; and there is a following by imitation, as a pattern. The word tells us which is meant there; if you be imitators, it shall be in the power of none eventually to do you any harm. Imitators of what? we read of that which is good; it is (of the good) that which is good carries a man’s mind presently to apprehend that it is some created goodness that is there spoken of, that we are to follow; but the following being imitation, it is not enough for a man to imitate any created good, be it never so great, never so high, of never so excellent a kind, I must not imitate that good, but be it, have it, possess it. But the expression is of the good, and so there is none good but God, 582“none good but one, that is God.” I will take care for my own divine seed and offspring that I have in this world; I will save them from harm, as far as is needful, so as to bring them safe to the everlasting kingdom that I design them to. And why? and upon what account?—Because they are mine; my image is upon them; they are imitators of the good, they resemble the good, they may call the good, Father.
Objection. But all this while it may be said, What sort of thing are you describing? a thing fled from our world? Why, sir, you do but describe an idea, a chimerical thing; where is there such goodness? or, where is there such a good sort of creatures to be found? Sure we must go as high as the regions of bliss to see such a sort of good people.
Answer. Yes, it was this apprehension that made me the more intent to enlarge upon this head, and spend this discourse upon it. This is looked upon as if it were a thing exiled from the world, fled from the earth. But oh! what a dismal mistake and delusion is it if men will entertain such an imagination, that such goodness is to be found no where but in heaven? No, heaven must be let down into our world, or else it will never have any inhabitants out of it, it prepares its own inhabitants first; they that are born again are born from above, from heaven. There must be an heavenly descent, a descent of the divine Spirit from above entering the souls of men, forming them, moulding them, renewing them in the spirit of their minds, writing the divine law there; which in reference to the second table of it is all summed up in this, Love thy neighbour as thyself. Harm another? Why, I can no more do it than I can harm myself. Take pleasure in another’s harm? I can no more do it than I can take pleasure in my own. Be spiteful towards another? Am I ever spiteful towards myself? full of malice towards others? Am I ever malicious towards myself? or vindictive or implacable? Regeneration is the writing of the law of God in the heart, impressing the divine image there; love to God will come into another order of heads. But this love, wherein we imitate his, is love to others. Love to men, if it have place in no inhabitants of this earth, there is no more going from earth to heaven. Heaven must make inhabitants for itself in our world, who are to be so prepared and formed as to be made meet for an inheritance with the saints in light. In this sad degenerate age wherein we live, indeed such goodness is 583apprehended too great a rarity to be thought a reality; it is too rare a thing to be taken for a real thing. A very sad case! as indeed conversions are very unfrequent, and it is a fearful thing to consider how long the gospel may be diffused (which should evangelize the world, and transform men into the divine likeness) before it proves the savour of life! How generally it is a deadly savour is dismal to think! And proportionably instances of a regenerating work are rare and unfrequent. And the regenerating principle (where it is) is low and languishing, is not conspicuous, doth not shine forth. The contraries to it do shew forth themselves in so obvious and frequent appearances, that these evidences and fruits of the divine goodness cannot be seen: as it is a very rare thing for persons to come as returning prodigals, renewed, converted, changed, transformed, and to pour out their tears and lamentations and self-bemoanings into a Redeemer’s bosom, and by him to their heavenly Father, so it is proportionably rare for Christians to make such discoveries of a good spirit towards one another, to pour out complaints and tears and self-bemoanings into one anothers bosoms: as if there was no such rule as that, confess your faults one to another, and pray one for another; as if that text were thought to have come into the Bible as a casualty, and stood there for nothing. How rare are instances of any such fruit and exemplification of the divine goodness, as to hear it said by any; Oh! friend, Christian brother, I have offended you, I am grieved for it; it grieves me that I have grieved you! Where is this to be found? These things are just such rarities as the return of wandering sinners into the bosom of God through Christ. A sad token of a departing divine Spirit! in a great measure sadly departing, almost gone. Religion would otherwise be another thing; the rules and precepts of it would turn into example more frequently.
But this is one thing, and so great a thing, that it ought
not to have been passed over. They that are born of God,
bear his image even in this thing, beneficent goodness, a
goodness of temper, a benignity which speaks them the
children of this Father, so as that their temper cannot
change by the greatest malignity that they have experienced, and are many times the subjects of from others. It
spends itself upon them, “love your enemies, do good to
them that hate you, pray for them that despitefully use you
and persecute you;” bless them while they curse you, express the greatness of your kindness, love and concern for 584them when they are designing to ruin and undo you. And
for what? that ye may be the children of your heavenly
Father, that you may appear so, that it may be seen that
he hath a divine offspring in this world,
Sermon XLVII. Preached June 17, 1694.
Whosoever believeth that Jesus is the Christ, is born of God.
NOW, if after all that hath been said upon this account, I would give you an epitome, or “the description of one born of God by this peculiar character, I could not more fitly give it than out of that thirteenth chapter of the first epistle to the Corinthians. If it should be enquired what sort of thing is this divine birth, whereof we heard so much which is to be sought out in this world? Since we hear of such productions among men, what sort of thing is it? or what sort of person is he whom it will denominate to be born of God? a divine and heaven-born creature? If any should imagine with themselves a divine creature among men, what must he be? Is he one that doth excel in eloquence more than human, even seraphical, angelical itself? Is he one that can speak with the tongue of men and angels? Is this he? or is it a man of profound speculation, that can search and penetrate into all mysteries? Is it one that abounds in knowledge, so as to comprehend (as far as it is possible to humanity) all knowledge? Is it he that hath so extraordinary a faith that he can work you miracles every hour of the day, and remove a thousand mountains with a breath? Is it one that is a greater miracle himself in this world in respect of the extraordinary good works which he can induce himself to do? And the greater miracle, for that he can do them without any principle, bestow all that he hath, 585all his goods to feed the poor? Is it one that burns in so hot a zeal for this or that private opinion, this conceit, or fancy of his own, that it hath even set his whole soul on fire, and when that is done can be content to sacrifice his body too, and throw that into flames in defence of his opinion? Is it such an one as this, or is that such a thing, a thing born of God? No; it is such a thing as without which all these are mere nothings, will make a man no better than sounding brass or a tinkling cymbal, will turn to no account to him in all the world, profit him just nothing, as the Apostle there speaks.
Well, what then is it? It is an habit of soul made up of goodness. It is when a propension to do good is (as it were) all a man’s soul. It is such a sort of thing as whereof divine love (which cannot but be from above, from God himself who is love) is the internal constituent form; which therefore runs out into all suitable exercises, appearances, and demonstrations of itself upon all occasions: it is such a sort of thing as suffereth long, and is kind; the wonder lies in the connexion, suffers long and is kind; that being long (as all good men must expect to be more or less in such an evil world as this is) in a suffering state is not soured thereby, not imbittered, not turned into acrimony, suffers long, and is still kind, full of benignity, patient of any evil done him, but inclined to do none to any other.
It is such a thing that envieth not another man’s excellency, nor doth boast his own; envieth not, vaunteth not itself, nor is puffed up; it is such a thing that doth not behave itself unseemly, keeps on a steady course, agreeable uniform course, self-agreeable, and therefore cannot allow itself in that which shall be unseemly, unbecoming, unto a discerning or judicious eye; it is such a thing as will suffer a man to have no private interest of his own in opposition to the common interest of the universal Lord of all, or that shall be in a real or actual competition with the rightful good of any other; seeketh not its own things, is not easily provoked, not apt to take offence, not humoursomely captious, so as that none knows how to converse with it or take hold of it; it is such a thing as thinketh no evil, neither thinketh evil of others, nor thinks evil against others; neither apt without cause to take up an ill opinion of another, nor lay designs to do him hurt; it is such a thing as rejoiceth not in iniquity, cannot do so, looks upon the evil of other men with regret, wishes it not to be, and never indulgeth any evil inclination of its own unto private advantage, so as to 586have the occasion of glorying, this or that I got by an unlawful act, or by pursuing or prosecuting an unjust design and in an undue course, but such a thing as rejoiceth in the truth, in walking uprightly, in a plain and unexceptionable way. It is finally, such a thing as “beareth all things, believeth all things, hopeth all things, endureth all things.” This needs no paraphrase: in sum, it is such a thing as carries eternity in its own nature; to wit, when many extraordinary gifts, glittering excellencies, that were designed but to be temporary and to serve some present purpose, shall fail and vanish and fade away; the gift of tongues, of speculative knowledge, miraculous faith, zeal for opinions, and the like; when they shall all fail, this shall never fail, but go into eternity, hath its glory perfected there, as being the greatest of the three things that are here concomitant, faith, hope, charity; but the greatest of these is charity.
I thus insist that among Christians such a thing as this may not be lightly thought of, as if it were an indifferent and dispensable matter, about which we did not much need to concern ourselves; which is indeed the reproach of the Christian name, and that than which nothing doth more to obstruct and hinder the diffusion and progress of Christianity in the world.
It must recommend itself by its own goodness, and by telling men to their own sense, that it is a thing that betters the world, and which, (so far as it doth obtain and take place) brings men discernibly and tends to bring them into a good and happy state, would make this earth a very heaven might it but generally take place in it. And the consideration of other scriptures makes me think this ought to be the more pressed and insisted upon. I shall turn you to a few (but they are most weighty ones) to our present purpose; and I desire you therefore to weigh them accordingly.
If you look to
Let me carry you to another epistle of this same Apostle,
If I should carry you yet a little further to another of that
Apostle’s epistles,
And you may see how agreeably the holy men of God
speak about these things one to another. Let me but lead
you to what we find from another Apostle,
And to bring you back at last to this same Apostle from 589whom we took our text; do but look back to the third chapter of this epistle, how mighty a stress is laid upon this one thing, divine love among Christians as brethren. “We know that we have passed from death to life, in that we love the brethren; he that loveth not his brother abideth in death.” And I have told you in the beginning of this discourse, that it ought to be remote from us to think him only a brother that is of our own opinion or persuasion, or party. But as all are brethren upon one common account, so go to the more peculiar and special account, all good men are brethren upon that account, all that bear the same divine image, all that do appear born from above. And he that so loveth not his brother, abideth in death. A killing word it should be unto the contrary principle, that is apt to break forth in continual vexatious and grievous things towards them that are brethren.
And if you look back in the same chapter, to the tenth
verse, you see what his theme is: he is distinguishing those
that are born of God from the rest of the world. “Whosoever
is born of God,”
Objection. But it may be said, It is impossible that the regenerating spirit should exist and have being at all where these contraries are to be found?
Answer. In short, it must be said, not where they govern,
not where they ordinarily prevail, this divine creature of 590which I am speaking, this creature born of God, take it in
the whole complex of it, it is so Christ-like a thing, that
sometimes in scripture it bears his very name, it is called
Christ, “Christ in you the hope of glory,”
This, therefore, is a further resemblance of God that is to be found in them that are born of him; or that we must expect to be impressed upon the divine birth, it is a creature (as it were) made up of goodness.
I shall go on with some other that yet remains to be spoken to.
Tenthly, This creature, born of God, it is evidently characterized by its constant aspirings to the perfection of the heavenly state; and therein it hath the image on it of his divine Parent, whom we are taught to consider and conceive of as having his glorious residence above, as the re-manifesting and displaying his glory, and most fully communicating himself; and are taught when we apply to him, to apply to him under that notion, as our Father who is in heaven. And this same divine principle is itself from above; he that is born (ανωθεν} from above, it is he only that can see, can enter into the kingdom of God: this divine principle prompts them to look upwards.
There is therefore a character of heavenliness upon this creature. “Blessed be the God and Father of our Lord Jesus Christ, (says the Apostle Peter) who according to his abundant mercy hath begotten us again unto a lively hope (hope is there objectively taken, as the next words put in opposition do shew) to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for 591us.” This creature, as it is born from heaven, so it is born to heaven, or for heaven. There is an heavenliness imprest upon it, thither it tends, thither it breathes, thither it aspires, flies upwards as the sparks do, it labours to be gathered up into the region of good souls and spirits, where all are perfected together. They that have received the first fruits of the Spirit do groan (aspire within themselves) waiting for the adoption, the redemption of the body, that is waiting for the ultimate perfection of the state they are born for and designed unto. They that have received the first fruits of the Spirit, to wit, all the regenerate, as soon as they come to be regenerate, they have received the first fruits of the Spirit, then they begin to aspire, as soon as they are born they breathe, and as soon as they breathe they breathe upwards, heavenward. They that have received the first fruits of the Spirit do groan inwardly, or within themselves, for the adoption, to wit, the redemption of the body; they aspire for this, and for the state that doth belong to them as sons, and the perfection of it.
It is to be observed that adoption in the theological sense of
it may be taken two ways, as in the civil we find that
among the Romans there were two sorts of adoptions, or
two degrees of it rather. There was first the private adoption, when any did give but some private intimation or
signification that he intended to take such an one for his son,
but there was afterwards the public or forensick adoption,
when the person was adopted by such an one in foro, when
it was made a public act, and accordingly inrolled in their
public records. And so is the complete and consummate
glory of the resurrection, of the risen state, here called the
adoption. Another verse in that
But as the things hitherto mentioned are imitations or resemblances of God, in respect of such of his excellencies as are wont to pass under the name or notion of communicable for the most part, I shall name some more that go under the notion more strictly of incommunicable, wherein, though there is not that similitude, yet there is some correspondence: as with respect to the infiniteness of God, I shall give an instance therein. And with respect to his self-sufficiency, under that head I shall only speak to these two things; and though there is not so proper a similitude and likeness, yet there is some correspondence in this divine birth, as such things as these belonging to the very being of God. As there is,
Eleventhly, An unlimited largeness of spirit; not infiniteness in the positive sense, but a negative sort of infiniteness, of unboundedness, in particular respects that I shall mention to you.
i. There is an unlimitedness, so as not to be confined to this present world. No, saith one that is born of God, it is too little a thing, too scant a thing. One born of God hath thereupon a spirit too big for all this world. As that worthy said, I earnestly protested I would not be put off with such a portion. This earth is too little a thing for me, (saith one that is born of God,) I cannot be confined to it. Nor,
ii. Can such an one be confined to time: his prospect is
still larger, he looks forward, “he seeks for honour, and glory,
and immortality, and eternal life.”
iii. He is not confined in respect of any degrees of truly divine knowledge and grace, he never knows so much in that kind but he still covets to know more; and he never hath so much of grace and the image of God, but he still affects to have more. And,
iv. He is unconfined in respect of service unto him whose he is, unto his divine Parent. It is his interest, I must serve while I have any being. And he always thinks he hath never done enough if he hath done much, for he reckons himself still under obligation to do more. So it is with one that is born of God. And then,
Twelfthly, He resembles God in his self sufficiency. This 593most incommunicable attribute of the Divine Being, to be
self-sufficient. One that is born of God bath a subordinate
self-sufficiency, to wit, by gracious vouchsafement he hath
that in himself, with which he is content: not in exclusion
to God, but to inferior things, to the creature. The good
man is satisfied from himself, he is constituted a fountain to
himself.
But how will your body live without them? Why, may such an one say, I can live with that, I am such a sort of creature, as can be in the body, and be out of the body; it is not necessary for me to live in this flesh, my God is my all, and he is pleased to join himself intimately, inwardly to me, and in him I have all. Whom have I in heaven but thee? And there is nothing on earth that I desire besides thee.
These are so many manifest imitations and resemblances of God that are to be found in this divine creature, who is born of him; and all these things (as you might take notice) do belong to this regenerate, heaven-born soul, as God is his Parent. But (as I told you) the relation is mutual, out of this divine birth results the relation, and relation is mutual 594between God and them. He is a Father to them, and they children to him; paternity and filiation do enforce one another. Is God a Father to them? Then he must in begetting them, and when they are born of him, impress on them such characters as resemble him. But then are they also his children, then must there be also such things found in them as do answer their relation to God as such; there must be childlike dispositions towards him of whom they are begotten. Several things will come under that head; as the dependance of children, the love of children towards their Father, they love him that begat, there is love immediately towards him that begat them. To pretend to be born of God, and not love him, is of all things the most contradictious, absurd, and self-confuting pretence. Then there is the reverence of him as their Father; honour thy father and mother. If I be a father, where is my honour? There must be obedience to him as their Father. Children, obey your parents in the Lord; and be subject to the Father of spirits, that you may live. It is mortal to you not to be subject; to rebel is to die; to disobey is to declare yourself none of the family, it is even to protest against the relation.
The mentioning of all these things, one would think,
should occasion many throbbing hearts among us. If God
have such a work as this to do in this world, to raise up a
divine offspring to himself among men; and if that gospel
which he hath sent is to be the regenerating instrument. “Of his own will begat he us by the word of truth,”
Sermon XLVIII. Preached June 24th, 1694.
Whosoever believeth that Jesus is the Christ, is born of God.
I shall now return to what was the last time only intimated; to wit, That as this being born of God doth not only infer that he is a Father to them, and that, therefore, he must in this work beget such things in them as do resemble him; so herein also they become children to him; and therefore in this work there must be such impressions made in them, and upon their spirits, as are suitable to their relation as children; childlike dispositions towards him as their Father, must be understood to be inwrought; and they are such as these.
First. An high honour and reverence for him. This is
suitable to their state as children born of God, that they have
high and honourable thoughts of him. If parents, as such
do claim this from their children, most of all the supreme
Parent must. It is even, in reference to inferior relatives
iii this kind and under this denomination, a law of nature.
Honour thy father and thy mother. It cannot be supposed,
that they that are born of God should be so unnatural children
to their divine and heavenly Parent as not to have him in the
highest honour. “If I be a Father, where is mine honour,”
saith he,
Secondly. Another childlike disposition towards him that
must be in them that are born of him, is a depending disposition; their hearts being formed to dependence. There is
nothing more childlike than to depend upon a parent, the
wisdom of a parent, the care and conduct of a parent, this is
childlike. Do I say I am born of God? Do I then live a
depending life? How is the habit of my soul? Is it formed
to dependence if I in every thing contrive for myself
without reference to him; never thinking I have a Father
above that concerns himself in my affairs? doth this speak
being born of God, or doth it not speak quite contrary?
Trusting him with all our concerns, is that which such a
relation claims, and doth involve and include in it, which
therefore implies, that nothing can be so agreeable and (as
it were) connatural unto the spirit of one born of God, as
a praying disposition; for that is a depending disposition;
if prayer be not a mere form, and nothing else, a piece of empty
formality, it must carry dependence in it. It is no prayer
wherein there is not. dependence and expectation still
included. To them that are God’s children nothing can be
more agreeable than to live a prayerful life, to be much in
prayer; this is dependence, this speaks dependence, in
every case presently to run to our Father. “I will go and
spread all before him: for my love, they are my enemies,
but I give myself to prayer, saith the Psalmist.”
It is under this notion that our Saviour directs prayer, (which also in the days of his flesh he so much practised himself,) “When thou prayest, enter into thy closet, and shut the door, and pray to thy Father that seest in secret, and he shall reward thee openly.” Matt, vi. 6. What, have I a Father, and shall I not pray to him? A Father in heaven, a heavenly Father, and not pray to him? What a self-contradicting pretence is that in them that say, God is their 597Father, that they are born of him, but know not what belongs to prayer, and to that dependence upon him which is exprest in prayer! And there are two things, or two heads of things, in reference whereunto this dependence is to have its exercise, to wit, in reference to our present and temporary concernments, and in reference to our future and eternal concernments.
i. In reference to our present and temporary concernments here in this world: The dependence of a child will
not allow him to be excessively solicitous; so to torture
himself with vexatious cares, to take thought with anxiety
what he shall eat, and drink, and put on; for after all
these thing do the Gentiles seek: to wit, with anxiety, as if
the press and weight lay wholly upon themselves, “but
your heavenly Father knoweth that you have need of all
these things.”
ii. In reference to our eternal concernments. “Fear not,
little flock, it is your Father’s good pleasure to give you
the kingdom.” Do not fear. Are you the children of such
a father, and will not your father provide for you as his
own children? Yes, he will provide for you after the rate
of a kingdom; he will make you communicate in the kingdom, if you depend upon his pleasure. And it is a thing
he doth with pleasure. He pleaseth himself in it, in that
display and manifestation of his glory, and munificent
bounty. I will now declare openly to the world that I own
these for my children; then is “the manifestation of the
sons of God,” (as the expression is
Thirdly. Another child-like disposition that must he found in them that are born of God, is love. Love to him as their Father. He is an unnatural monster, and not a child, that doth not love his father and parent: and you see how express the words of this very verse are to this purpose, “Whosoever believeth that Jesus is the Christ, is born of God. And every one that loveth him that begat, loveth them also that are begotten of him.” You see how this is connected with what goes immediately before, taking it for granted, that he that “is born of God, loveth him that begat him.” It is not affirmed, but supposed; it is not directly affirmed, as if it needed an affirmation. This being obvious to every one’s view and thoughts, that for all them that are born of God, they must love him that begat them, a thing that follows of course. Are you born of God? Then you do love him that begat you.
And whereas we are told (as you have had sometimes
occasion given to take notice,
Love to the most obvious exertions of that love, wherein it discovers and manifests itself. Many might be spoken of, and have been heretofore. I shall only mention these 599two at present, delight in his converse, and concern for his interest: these are expressions of a child-like love to God as a father.
i. Delight in his converse. Have I any love for him as my father, when I cannot endure to be conversant with him? When I decline his presence, I keep up no intercourse with him, I live a wandering life. Is this like a child of God, one born of God? Oh, sadly consider it, and take it to heart! We hear this day of such trials as these; but we shall know and see a trying day at last, that must put the everlasting differences between those that were born of God, and those that were never born of him. And even now, if we do but state a judgment day in our own souls, and erect a tribunal there, what can carry more evidence and convictiveness in it than this, if we would but deal impartially with ourselves. Upon this question, do I love the divine presence, yea or no; is he my father, and do I flee his presence, and care not to be in it, when I have no pretence of necessity? I cannot pretend a necessity to be out of his presence, as a child may have to be out of his earthly father’s presence. He cannot always be there; but the matter admits of no excuse or pretence,—it can be resolved into nothing but disaffection. I may be in the presence of God more, but I will not. You may be with him as soon as you can think a thought. Here is nothing to be said in this case, but an aversion of heart keeps you off from him. And what? Is he your father, and will you say you are born of him? How can a man satisfy his mind, his judgment, and conscience, in such inconsistencies and contradictions as these. And,
ii. Concern for his interest. This is child-like love to be deeply concerned, whether he be feared or no, honoured or no, obeyed or no, in those that are indeed his children. How doth such affection as this, a filial affection, child like love, discover itself? How is it wont to do so? “Horror hath taken hold of me (saith the Psalmist,) because of the wicked that forsake thy law. I saw transgressors, and was grieved. Rivers of tears run down my eyes, because of the wicked that transgress thy law.” This is a filial sense, the sense of a child, of one born of God; but to feel no regret in a man’s spirit, when the contempt of our father discovers itself openly in the face of the sun, when we are so repeatedly told every day, which way soever we look or listen, our father hath little interest in the world, he is little regarded, men little concern themselves whether he is pleased or displeased; for men to have hearts as 600stones, unconcerned, never affected in such cases as these, is this child-like? Doth this carry the signification with it of my being a child of God, born of him? Again,
Fourthly. Another child-like disposition towards God as a
father, which must be in them that are born of him, is a
subject-spirit, an obediential frame of spirit towards him. “Children, obey your parents in the Lord.”
Thus far you have an account what this being born of God imports; and now you have both parts of the text in some measure opened—what it is to believe Jesus to be the Christ, and what it is to be born of God. Now, that which in the next place was proposed to be also spoken to according to the order of discourse, is,
II. The connexion between these two. And I shall upon this head endeavour these two things,
1. To shew that there is a connexion, a most firm connexion between them. And then,
2. To shew you the grounds of it.
1. That there is such a connexion; which is but indeed to evince the truth of the assertion which the text contain?, “Whosoever believeth that Jesus is the Christ, is born of God.” To evince to you the connexion between these two, 602is but to evince the truth of the thing asserted, and which is but the same thing in sense with this, that there is no such thing as an unregenerate believer: that with true believing, regeneration is co-extent. Nobody doth justly bear the name of a believer of this, that Jesus is the Christ, of a believer in Christ, but one that is born of God; or that any other believing that Jesus is the Christ, not accompanied with regeneration, goes for nothing, if I should never so peremptorily avow it, that I believe Jesus to be the Christ, and yet am not born of God, it avails me nothing, it signifies nothing to me. I had as good have said nothing, as to say I believe Jesus to be the Christ, if I be not born of God; nothing as to any valuable purpose that can serve. This is that, in the first place, I am to evince to you, that there is such a connexion between these two, and it is to be evinced by sundry considerations, which I shall endeavour to set before you. As,
(1.) Other scriptures do most expressly say the same thing.
Look at
(2.) The relation of sonship to God is connected with this faith,
and therefore the participation of that nature in respect where
of we are said to be born of God, must be connected with this
faith also: for it is not to be supposed that adoption and regeneration can be separated: whom God adopteth he regenerateth; whosoever believeth, he adopteth. This is the strength
of the argument of the consideration that I am now offering to
you. Do but look back a little to the
(3.) Exemption from condemnation—that hath a certain
connexion with the sincere belief of this, that Jesus is the
Christ; and therefore regeneration must be certainly connected therewith too. They that have this faith are
exempt from condemnation, “shall not come into condemnation, but have passed from death unto life,” as our Saviour
speaks,
(4.) Title to eternal life and glory is connected with this faith;
and therefore regeneration must be connected with it too: “He that believeth in the Son of God, hath everlasting life.”
He that believeth with this faith hath that life in possession
which shall be everlasting life, as one end of the thread
that runs into eternity; that life that admits of no intermission, but hath the beginnings of it already—“he that
believeth in me shall never die,” as our Saviour saith,
(5.) Both this faith and regeneration do owe themselves to
the same primary sovereign cause, the divine Spirit, which
shews them most strictly to be connected. This faith is
from the Holy Ghost, and this new birth is from the Holy
Ghost also; there is but one cause of both, they are produced by the agency of one and the same Spirit, and
therefore cannot but be connected. This faith, wherever it is, is
a God-begotten thing; it is a thing that is of divine descent. When the apostle Peter owns Christ so expressly,
(6.) The same gospel is the means of the one and the other,
of begetting this faith, and of this same divine birth. “Faith
cometh by hearing, and hearing by the word of God,” of
the gospel; and it is the same gospel, as the means, that
souls are regenerate and born again. “Of his own will be
gat he us with the word of truth,”
(7.) There is a connexion in one and the same effect, as for instance, victory over the world. Every one that is, a sincere believer is a victor over this world too. You may see both a little below the text in this same chapter, ff Whosoever is born of God, overcometh the world: and this is the victory that overcometh the world, even our faith.” Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? or, the Christ, which is all one. And then there is,
(8.) A connexion in respect of the end of the one and the other. What any are supposed to be brought to by this faith, it can never be brought about, or the end at which that agency can never be attained, but by intervening regeneration. Why is God so solicitous to have men brought to this faith in this world? Why were there commissions so early given forth for christianizing the world? “Go, and teach all nations”—and let this be the sum of what is taught—“Repent and believe the gospel.” Why is this faith to be spread through the world? It was certainly for the honour and glory both of the Father and the Son; but shall either be glorified by having in this world only an unregenerate race, professing faith in Christ, but being like other men? More may be said of this hereafter. But, oh! that in the mean time it might be seriously thought of, what we live under the gospel for, and what we are called unto the profession of the Christian name for? No valuable end can be so much as thought of, that will even be reached 606without being born of God. I know not what God is doing among us at this day; we hear little, in comparison, of his ways on souls, what is done upon the hearts and spirits of men; we know the Christian name is generally professed among us, we all go under one denomination of Christians; but, oh! think, think again and again, what an unregenerate Christian will come to at last! a Christian, and not horn of God! a Christian, and nothing of the divine nature in me, no likeness to God, no filial disposition towards him. If we have a gospel amongst us that hath made us nothing else but Christians in name, nominal Christians, shall our felicity hereafter he like our Christianity here? Will we be content with that? Will the shadow of heaven serve our turn? That will prove a real hell. And there will be a like reality in our heaven as there is in our Christianity.
Sermon XLIX. Preached August 12, 1694.
Whosoever believeth that Jesus is the Christ, is born of God.
WE shall now go on to shew in the next place,
2. What connexion this is; or, to let you see how these two are connected with one another—Believing “Jesus to be the Christ,” and being “born of God.” And, to any thinking, considering mind, this cannot but be a very desirable thing, when we meet with such a positive affirmation as this, “Whosoever believeth that Jesus is the Christ, is born of God,” to be able to perceive the very juncture, the very point of coincidence, between these two, wherein they do meet, and (as it were) run into one another; for otherwise it may seem strange to have the one of these so expressly affirmed of the other. And one that hath no discerning of this same juncture may say, How should this be, that there should be such an assertion of so great a thing concerning them that do “believe Jesus to be the Christ?” This seems to be one of the easiest things in the world, to believe Jesus to be the Christ. And I would fain know (may such an one say) how it should come to pass, that a man cannot believe Jesus to be the Christ, but he must have so great a thing as this said of him, that he is born of God? Wherein hath the 607one so much to do with the other, believing Jesus to be the Christ, and being born of God?
That alone which makes the matter seem strange and
difficult is, that men generally have too low thoughts of this
same faith. This believing in particular Jesus to be the
Christ, the difference lies here, whether this believing is to
be reckoned a divine, or merely an human thing. If it be
looked upon as a thing of mere human original, then any
body would wonder that upon one’s believing Jesus to be the
Christ, such a thing as this should be said of him, he is born
of God, the greatest thing sure that can be said of a mortal
creature! But we are taught to reckon this faith to be a
divine thing, of divine original. When the apostle Peter, in
the name of the rest of the apostles, professeth this faith,
Who am I? saith our Saviour? whom do ye say I am?
(when there were various opinions of the people about him
at that time, and some said one thing and some said another)
but “whom do you say that I am?” Why, saith Peter, “thou art Christ the Son of the living God,”
And then it will cease to be thought a strange thing, that he that so believes should be said to be born of God; for this being born of God, it is but the work of the divine power working the soul to a conformity to himself, and impressing it with its own image. And this faith it seems is from God too, as well as the great conforming change that then passeth upon the soul when one is brought to believe. And this will make it appear the most reasonable thing in the world, that he that by the divine power and 608grace is brought to believe is born of God; for if it be from God that men are made so to believe, it is not faith from itself, but of God’s own ingenerating in my soul. Then it must be considered, if God do this work to make me believe with this faith, he doth it for some end worthy of God, for there is no rational agent but works for an end; and he that is the most perfectly intelligent, the most absolutely perfect and all comprehending mind, cannot but have the greatest and highest designs in what he doth by his own immediate operation. And therefore he must be understood to have done this work, in making a man thus to believe for an end suitable to himself, worthy of God. And then, I pray, what end worthy of him can be attained, by making a man to believe, if he do not (as it were) new beget him at the same time? He is capable of serving no end, no valuable end, no great end, no end wherein he shall at once be serviceable to God and happy in himself, if God do not regenerate him.
But look to these two things more narrowly, and you
will see how they meet, and how close a jointure there is
between them, so as the matter will be above dispute. It
will make its way into every mind that considers the case
duly and aright, “That he that believes Jesus to be the
Christ, is born of God;” and in order hereunto (that this
may make its way with more advantage,) you may consider how fully that which is equivalent is said of the same
thing. Do but look to
And that we may pursue our scope the more closely, let us but cast our eye upon the two parts that are said to be conjoined. And here I must remind you only of what in general was said about this believing “Jesus to be the Christ;” to wit, that it is not one single and incomplex thing, but that it is complicated of more things than one. As,
(1.) This believing Jesus to be the Christ, it speaks a
vivid, strong, heart-assured persuasion, that the thing is
true; of the truth of the thing, not as taken up at random,
hut as taken up from the divine testimony. And because
(as it followeth in the same chapter) this is the record that
God hath given us of his Son, it is believed that Jesus is the
Christ, not because men have told us so, it is received “not
as the word of man, but as the word of God.”
(2.) This believing doth by consequence imply the opening of the heart to him, to receive him as such. Believing
and receiving him are inseparable; as you see when the
same thing is predicated of this same subject,
And then do but consider what was generally said concerning being born of God, that it makes that person of 610whom this can be truly said, a God-like creature. He is transformed by it into the divine image and likeness; it is an universal change, and a permanent one passing upon the soul, and continuing in it even to the end, by which he is made a God-like creature; to wit, by which his image is anew impressed and restored in this soul. And these things being finished, let us now consider how inseparable these must needs be, so believing Jesus is the Christ, and being born of God.
Take this faith, as it is such a firm persuasion, an heart-assuring persuasion, upon the authority of God himself, that this Jesus is the Christ, or is his Son. Take it thus, and there are two things in the matter believed, that give it the advantage to be so powerfully operative in the soul when so believed, as you have heard. Therefore consider distinctly the matter believed, and the nature of this believing it so as it hath been opened to you. The matter believed, when a man believeth this Jesus to be the Christ, the Son of God (for believing him to be the Christ involves the belief of his deity, of his divine nature, in respect whereof he is said to be God’s own Son, in the most eminent sense, the only begotten Son of God, which can signify no less than that he is God.) Why, about this you have two things to consider, that will let us see how mighty an advantage such a matter must have, to be thus operative and transforming upon the soul, that it shall be said hereupon truly to be born of God; to wit, first the greatness of the thing itself, and, secondly, the kindness of the design.
[1.] The greatness of the thing, that this Jesus should be the Christ, the Son of God. This Jesus was then lately seen upon the face of this earth, a man like other men. What is believed concerning him? Why, that he is the Christ, the Son of God. That deity did inhabit and dwell in the flesh of this man, here is God manifested in the flesh. How great a thing is this! The serious, vivid belief of it, cannot but affect wonderfully; even in an ordinary way it cannot but have a mighty aptitude to affect the soul deeply that so believes; for, as was said, to believe this with H divine, faith, it is to believe it because God made me believe it, not only by his authority, upon which this faith relies, but by his power by which this faith is wrought, and then I consider the thing believed accordingly. This Jesus is the Christ; he that, appears to other as an ordinary man, appears to me the Son of 611God. The divine glory shines in him to the eye of my soul. He was made flesh and dwelt among us, and we beheld his glory as the glory of the only begotten Son of the Father, full of grace and truth. To believe this with such an heart-assuring faith and persuasion, is to believe the greatest thing that ever was heard of. That this Son of God should be a man, or that this man, lately seen with eyes in the world, and handled with hands, is the very Son of God, this tends to form the soul to veneration by the very greatness of the thing itself. And God, when he works this mighty work of regeneration upon the soul, he works by means, by apt and suitable means; means suitable to the work to be wrought, and suitable to the subject to be wrought upon. Now what can be so apt a means to work such a transforming work as this upon an intelligent subject (as the soul of man is,) as to possess it with the belief of such a thing: here I have sent my own Son among you, he that was the brightness of my own glory, and the express image of my own person; I have here wrapt him up in human flesh, and he is in the flesh, to live among you, and at length to die among you, like one of you, as an human creature. What work must this make in the soul of a man, when believed in such a way as you have heard? It disposeth to veneration of that deity inhabiting in human flesh, and so works somewhat naturally upon the soul of a man (as it is God’s way, he doth apply himself to our natural faculties,) to enlighten the mind, to mollify, change, and subdue the will. These are natural powers in us; but these would do nothing to the pleasing of God, or saving us, if not wrought upon by a divine almighty power. Now God doth sublimate the natural principle by this means.
There is such a thing as natural religiousness, man
having been born of God at first, and his soul the very
divine offspring (whereupon God is said to be the father of
our spirits,) he hath a natural impression of God upon him.
But it governs not but where regeneration takes place;
it is a principle laid asleep: but such a faith of this thing
brought in upon the soul, revives the principle of a natural religiousness and veneration of God. You see how
far the same notion once did work upon a mistake in that
Now then, that which is the very truth of the thing comes to be believed in good earnest, as certain, concerning this person, this Jesus. Here is God come down in the likeness of a man, he that was in the form of God, found in fashion as a man, made in the likeness of man. Christians must be more stupid than those Pagans, if it affect not and make no motion stir in their hearts, so as to say and think, What a wonder is this! What a great thing! That God should have come down in the likeness of man, that we should have had an incarnate God dwelling in this wretched world among us! How amazing a thing is this! This, I say, tends to excite even in the very nature of the thing. And God, when he works, works by suitable means. In the nature of the thing there is a suitableness to excite that natural religion that’s in the souls of men, which cannot be totally abolished, but is supprest. And such a thing as this hath a tendency to awaken it, when the divine Spirit sets in (as it will set in with truth, when it would not with falsehood) to restore in man that worshipping, adoring disposition towards God.
This is the first and most considerable thing in the work of regeneration, or the new creature; for what are men regenerated for? What makes the necessity of regeneration? It is that men were alienated from God, cut off from God, and therefore must have a nature put into them that would incline them unto God; they were alienated from the divine life. Regeneration is necessary for this, to incline the souls of men to live that life; to live upon God, and to God, and for God. So that when you consider what the work of regeneration is necessary for, you will think that whatsoever will serve that end, to wit, inclining men unto God, fitting them for his communion, and for a state of subordination and absolute devotedness to him, must be the principal aim of regeneration. It is to set the spirits of men right in their disposition and posture towards God, to whom they were strangers, and from whom they were gone off. And you see how the greatness of this thing 613did very much impress the minds of those Pagans; they thought the gods were come down in the likeness of men, and now they are all for worshiping them. But besides the greatness of the thing, which is first to be considered in the matter believed, consider also,
[2.] The kindness of the design. This Jesus is the Christ, the Son of God, a deity, inhabiting under this flesh. What is this for? What is the design of it? A great thing, as such tends greatly to affect the heart of a man, if it be not stupefied into a stone, a rock, a clod. But when a great thing appears to be in conjunction with the kindest design towards them, this gives it a most important additional advantage, to affect the spirits of men beyond all that can be thought. What should be the meaning of it, that God should come down and put on man, and that this man should be God? Why, it was in order to his being Christ, the Messiah, the Mediator between God and man, as that name imports, so that this was with a particular reference to us, and with some very gracious intendment towards us. And therefore look upon this truth to be believed, this Jesus is the Christ, according to that kind and benign aspect which it hath upon us; and so it tends beyond all that can be thought to work with the greatest efficacy as means, though the thing would never be done without the Divine Spirit upon the spirits of men, to renew and regenerate them, so as that thereupon they should be said to be born of God.
God works upon the nature of man as he is a creature
made up of reason and love, according to his natural state;
and so he is according to what remainders there are in
him of that nature which was first given, and which is still
human nature; “I drew them with cords of a man, with
bands of love,”
And do but see how this is cleared, by considering that
passage I mentioned to you but now in the fourth chapter
of this epistle and
And this will most distinctly appear, if we consider what his coming as a Saviour implies: as his name signifies Jesus, Jesus is the Christ, the Saviour is anointed and authorized to this work of saving. When Christ was to come you know what was said by himself, and by such as gave testimony concerning him, that he “came a light into the world, that whosoever believeth in him should not walk in darkness.” That same light that lets us see what he was, lets us see what we were too; the same light that we discover him by, we discover ourselves by. And what have we to discern of ourselves, but that we are a company of lost creatures, impure, guilty wretches, that have inhabited darkness and death? that are cast off from God, have lost all interest in him, and all inclination towards him? darkened creatures, in every faculty and power? under the dominion of sin, and in captivity to Satan, the evil one, the prince of the darkness of this world, and he that hath the power of that death that hath spread itself in all the gloominess and terrors of it over souls? The same light that reveals him, reveals this, and discovers our state, and thereupon shews that he as a Saviour hath to do such things as these.
615First, That he is to take away our sins, the great makebate between God and us. This to be believed, when we
believe Jesus to be the Christ, that he came and was manifested to take away our sins. In him there being no sin,
as in the
Secondly, To vindicate us from under the power of the
devil; for we were all led captive by him at his will. And
this world did lie in the wicked one, that first apostate, that
great enemy that hath trained man in to be accomplices
with him in a rebellion against heaven; we are led captive
by him at his will; and we followed naturally the course of
this world, and “the power of the prince of the air, the spirit
that worketh in the children of disobedience,”
Thirdly, His business, as a Saviour, is to reconcile us to God, to bring about amity and friendship between God and us. When light is let into the soul to see its state, this is the most covetable of all things that can be thought of. There hath been a distance, and strangeness and enmity between Go4 and me, he shall be the welcomest in all the world to me that shall make peace, that shall reconcile me to God, that shall procure me his favour, wherein stands my life. Jesus, as a Saviour, is to do this. He came to be a Saviour, a Jesus with this kind design, and to make this overture to the soul; Come, there is a warfare, and hath been of long continuance between God and you; I will be a reconciler, I will make peace. O blessed Jesus! “blessed is he that 616cometh in the name of the Lord,” upon such an errand as this; for in his favour stands my very life. And,
Fourthly, As a Saviour, his design is to renew the divine image in the soul: Come, thou art a ruined creature, I will repair thy ruins: a degenerate creature, I will make thee a new creature, to learn the truth as it is in Jesus, to be renewed in the spirit of your mind, and to put off the old man which is corrupt, and to put on the new man; I come to new create thee, I come to put a new frame upon thee throughout. And,
Fifthly, He hereupon must have this for his design, to unite us to God, to bring about an union between God and us now that the reconciliation of him to us, and the transformation wrought in us make us capable of it; his design is to bring things to that pass with us, that our souls shall now run into union with God. Having the divine stamp put upon them, and a divine nature put into them, they cannot be held off any longer, they must unite with him, for they are become God-like; this is Christ’s work as a Saviour, and he makes the soul apprehensive of it, and to apprehend this as the most desirable thing in all the world. As disconformity to God is the most heavy pressure upon the enlightened soul, which he hath in some measure made apprehensive. “Come unto me all ye that are weary and heavy laden.” It is he that makes the soul weary of its deformity, and the ugliness that was upon it. Oh what an odious creature am I! what a pressure doth this lay upon me! that now I am become an hateful creature, who once had the divine image upon me, hereupon nothing could ensue but distance between God and me: Well saith he, I will put an end to all this, I will make up all this matter, I will put a new heart and new spirit into thee, I will write my law in thy heart, I will incline it to God, I will unite it to God; and in so doing, there shall be such a distance and such a strangeness between God and thee no longer. And,
Sixthly, It is by consequence hereupon his work (by doing all this) to perfect the nature of man within itself; gradually and inchoatively now; perfectly and consummately hereafter; he will absolutely perfect it at length. Is he restoring the divine image in us, making us who were darkness to be light in the Lord, making us, who had the image of hell upon us, to bear the image of God and heaven? Is he not then perfecting our nature by all this? making a new man? “Behold (saith he) I make all things new.” That is the Mediator’s great undertaking: 617that is the undertaking of this Jesus, whom we believe to be the Christ. And hereupon,
Seventhly, He brings about (and that is part of his kind design) a continued communion and intercourse between God and us, so that we may live with God everyday. Thou shalt not live a wandering creature, and a vagabond, upon the face of this earth, as thou hast done; thou hast now the privilege that thou mayest walk with God every day. Sin is taken away, thou art fetched from under the captivity of the devil, thou art reconciled to God, his image is renewed in thee, thou art re-united to him, thy nature is in a degree perfected, and shall be absolutely perfected; and thereupon thou art to have daily commerce with God in continual communion. This thy kind Saviour is doing for thee: believing this Jesus to be the Christ, thou believest all this, if you understand yourselves in what you profess to believe, and what lies before you as the object of your faith. And then in the last place,
Eighthly, All this in order to his introducing you into the presence of the divine glory at last, all doth but tend to one end, to make you participants of the “inheritance of the saints in light, and to present you holy and unblameable, without spot and faultiness, before the presence of the divine glory with exceeding joy,” as it is in the latter end of the Epistle of Jude. In that conspicuous glory of his, or before his glorious face, where you are to have your abode statedly and everlastingly. This is his design. They believe Jesus to be the Christ, understandingly, as they are made to do so by the divine Spirit. They believe all this by consequence, this is their notion which they have concerning this Jesus that they believe to be the Christ; he is to do all this for such souls as mine, and upon my soul upon believing in him.
And then the soul, receiving him upon believing all this
concerning him, being hereby opened to receive him, he hereby first acquires a
right to all gracious communications from him; and then, secondly, hath the
actual possession of those communications themselves; for all must be in and
through Christ, that Spirit of Christ which is to do all is given upon his
account and for his sake, upon being united to him; to wit, the soul is brought
into union with him by that Spirit; and upon that union it diffuseth its
influences through the soul, and possesses it for God, takes it for his temple.
“Know ye not that ye are the temple of 618God, and that the Holy Ghost dwelleth in you?”
And thus nothing is more manifest than that which to men might seem strange at first, that it should positively be said, “Whosoever believeth Jesus to be the Christ, is born of God;” it cannot but be so, if you do but observe the coincidency how these two things, believing Jesus to be the Christ, and being born of God, run into one another.
B. Bensley, Bolt Court, Fleet Street.
Indexes
Index of Scripture References
Genesis
1:1 6:3 6:5 7:1 17:1 17:1 17:1 18:17 18:18 18:19
Exodus
15:11 23:21 34:5 34:6 34:7 34:8
Numbers
Deuteronomy
1 Samuel
2 Samuel
2 Chronicles
Ezra
Nehemiah
Job
5:24 13:15 15:21 21:14 21:14 22:21 35:9
Psalms
1 2:3 2:6 4:5 7:11 7:11 8:5 11:6 11:6 14:1 16 16:1 16:2 16:3 16:11 24:9 30:5 31:5 32:6 39:7 40:6 40:7 41:4 42 42:5 42:11 43:5 44:11 45 48 51:10 51:11 51:12 57:5 62:8 67:6 68:21 73:23 73:25 73:25 73:25 73:25 78:7 78:8 78:30 78:31 81:11 95:11 109:4 110:1 110:4 116:9 116:16 119 119:49 119:114 125:5 130:6 130:7 139:1-24 139:5 139:23 139:24 150:6
Proverbs
1:10 1:23 1:23 1:24 1:28 5:5 8:34 8:34 8:34 8:35 8:35 14:24 28:14 28:14 29:1 30:2
Isaiah
1:3 3:10 3:11 6:10 9:6 11:5 27:4 27:5 27:11 30:11 30:21 41:8 49:3 49:4 49:5 53:1 53:1 53:5 53:6 53:8 55:1 55:1 55:3 55:5 55:6 55:8 55:8 55:9 55:9 61:1 61:1 63:8 63:9 63:17 66:2
Jeremiah
2:19 2:25 2:27 2:29 2:31 3 3:12 3:12 3:13 3:14 3:14-19 3:22 3:22 17:17 18:11 18:12 20:9 31:18 31:18 32:40 44:4
Lamentations
Ezekiel
16:8 16:32 18:25-29 18:27 18:28 33:31 36:26 36:27 36:27
Hosea
4:15-16 6:1 6:5 6:5 8:12 9:17 11:1 11:4 11:4 11:7 13:9 14:1 14:4
Micah
Malachi
Matthew
1:16 1:21 1:21 5:16 5:44 5:45 6:32 7:28 11 11:3 11:12 11:16 11:24 11:25 11:28 12:31 13:43 16:15 16:16 16:16 16:16 16:16 16:17 16:17 18:11 18:21 18:22 19:27 22:37 24:13 24:13
Mark
Luke
2:14 2:14 2:14 4:17 4:20 4:22 9:20 9:45 12:36 13:3 14 14:20 14:33 15:32 16:25 17:5 18 18:5 18:13 19:10 19:42 22:31
John
1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:35 2:26 3 3:3 3:3 3:3 3:3 3:4 3:5 3:5 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:16 3:16 3:16 3:17 3:18 3:18 3:19 3:19 3:20 3:21 3:21 3:24 3:33 3:33 3:36 4:14 4:20 5:12 5:24 5:39 5:42-43 5:43 6:27 6:37 6:44 6:44 6:65 6:68 6:69 8:43 8:44 8:44 8:44 8:47 8:56 13:3 14:1 15:9 15:10 15:15 16:8 17 17:2 17:16 17:17 20:28 20:31 20:31 20:31
Acts
2:11 2:23 2:36 2:37 2:37 2:38 3:19 3:19 5:31 5:31 5:31 5:31 7:1-60 7:51 7:51 7:52 7:53 7:54 10:36 10:43 11:18 11:18 13 13:22 14:11 15:9 15:18 17:1-34 17:28 17:28 17:29 17:30 20:21 20:24 26:18 27:20 28:25 28:26 28:27
Romans
1 1:17 1:18 1:20 1:20-28 1:28 1:32 2:1 2:4 2:4 2:5 2:6 2:7 2:7 2:7 2:8 2:9 2:11 2:13 2:14 2:14 2:15 2:15 2:15 3:25 3:25 3:30 4 4:18 5:1 5:1 5:2 5:2 5:2 5:3 5:4 5:4 5:5 5:6 5:12 5:12 5:14 5:16 5:17 5:17 5:17 5:21 6:1-23 6:2 6:11 6:11 6:11 6:11 6:13 6:13 6:13 6:13 6:14 6:14 6:17 6:19 6:22 7:24 7:24 8 8:1 8:1 8:2 8:2 8:4 8:5 8:6 8:6 8:7 8:13 8:13 8:14 8:17 8:17 8:17 8:18 8:19 8:19 8:19 8:23 8:23 8:24 8:24 8:24 8:24 8:24 8:24 8:24 8:24 8:24 8:24 8:24 8:24 8:24 8:33 8:34 8:36-39 9:7 10:10 10:10 10:10 10:12-21 10:16 10:17 11:20 12:1 12:1 12:2 12:2 12:11 12:12 12:12 14:1-23 14:22 15:13 15:13 15:13 15:18 16:25
1 Corinthians
1:20 1:30 1:30 1:30 2:3 2:12 3:3 3:16 3:16 3:16 3:16 4:24 5:8 6:9-10 6:11 6:11 6:12 6:17 6:19-20 7:24 7:24 9:10 10:31 11:32 12:3 13:5 15:1 15:2 15:19 15:19 15:45 15:57 16:22
2 Corinthians
1:12 1:20 1:30 2:14-17 2:17 3:1-18 3:3 3:5 3:17 3:17 3:18 3:18 3:18 4:1 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:5 4:5 4:6 4:6 4:6 4:6 4:13 4:13 4:13 4:13 5:1-8 5:1-8 5:2 5:11 5:14 5:14 5:14 5:15 5:17 5:17 5:17 5:17 5:19 6:1 6:2 6:2 6:18 7:3 8 10:4 10:5 13:14
Galatians
2:16 2:16 2:16-21 2:17 2:19 2:19 2:19 2:20 2:20 3:1 3:16 3:16 3:17 4:19 4:24 5 5:4 5:5 5:5 5:5 5:6 5:17 5:20-21 5:22 5:22 5:22 5:23 6:8 6:8 6:9 6:10 6:10 6:10 6:16
Ephesians
1:3 1:4 1:5 1:6 1:11 1:13 1:17 1:17 1:18 1:18 1:18 1:19 1:19 1:22 1:22 2:1 2:1 2:1-2 2:2 2:2 2:3 2:3-5 2:8 2:10 2:10 2:10 2:12 2:12 2:12 2:12 2:12 2:13 2:22 3:16 3:17 3:17 4:1-32 4:3 4:13 4:17 4:18 4:18 4:18 4:18 4:18 4:22 4:22 4:23 4:23 4:24 4:30 4:31 4:32 5:8 5:8 5:9 5:9 5:25 5:26 5:27 6:1 6:14 6:17 6:21
Philippians
1:6 1:20 1:20 1:23 2:12 2:12 2:13 2:15 2:16 3:5 3:6 3:17-20 3:18 3:19 3:28 4:18
Colossians
1:11 1:12 1:13 1:15 1:16 1:23 1:26 1:27 1:27 2:6 2:6 2:18 2:19 3:10 3:10 3:10 3:12-15
1 Thessalonians
1:3 1:9-10 2:13 2:13 4:16 4:17 4:17 5:9 5:23
2 Thessalonians
1:8 1:8 1:8 1:10 2:10 2:11 2:13 2:13 2:17
1 Timothy
1:11 1:14 1:15 2:6 2:10 3:6 4:10 6:9
2 Timothy
Titus
1:1 1:2 1:2 1:15 2:11 2:11 2:12 2:12 2:13 2:14 3 3:3 3:3 3:3 3:3-5 3:4 3:4 3:5 3:6
Hebrews
1:1 1:1-19 1:2 1:6 2:2 2:3 2:4 2:7 2:17 2:18 3:11 3:12 4:4 4:5 4:12 4:13 5:9 5:9 5:9 6:7 6:8 6:9 6:9 6:17 6:17 6:18 6:18 6:18 6:18 6:19 6:19 6:19 6:19 6:20 6:20 7:18 9:26 10:22 10:29 10:29 10:34 10:36 10:37 10:38 10:39 10:39 11 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:2 11:6 11:6 11:7 11:13 11:16 11:26-27 11:37 12:3 12:3 12:9 12:14 12:23 12:25 13:5 13:20 13:21
James
1:14 1:17 1:18 1:18 1:18 2:14 2:15-16 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 3:13
1 Peter
1:3 1:3 1:3 1:3 1:3 1:9 1:9 1:10 1:11 1:13 1:13 1:13 1:20 1:21 1:21 1:23 1:23 1:23 1:24 1:25 2:4 2:5 2:7 2:24 2:24 2:24 3:15 3:21 4:4 4:7 4:11 5:10
2 Peter
1:3 1:3-4 1:3-4 1:4 3:7 3:7 3:9 3:9 3:10 3:10 3:15 3:15
1 John
1:3 1:5-6 1:7 2:1 2:13 2:15 2:15 2:20 2:23 2:23-24 3:1 3:1 3:2 3:3 3:5 3:8-9 3:9 3:10 3:10 3:10 3:17 3:18 3:29 4:4 4:5 4:6 4:14 4:15 4:15 4:15 4:19 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:4 5:5 5:10 5:10 5:12 5:12 5:12 5:19 5:19-20 5:20 5:20
Jude
Revelation
1:5 2:17 3:9 3:12 3:17 3:18 3:21 4:11 12:11 15:3 19:10 20:6 21:5 21:11 21:24 21:24
Greek Words and Phrases
Latin Words and Phrases
Index of Pages of the Print Edition
i ii iii iv 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 68 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 118 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 146 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 281 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 302 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 376 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 560 561 562 563 564 565 566 567 568 569 570 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 596 597 598 599 600 601 602 603 604 605 606 607 608 609 610 611 612 613 614 615 616 617 618
[1]Preached, December 29, 1694.
[2]Preached, January 12, 1694.
[3]Preached January 19, 1694.
[4]Preached January 11, 1690.
[5]Preached January 18, 1690.
[6]Preached, January 25, 1690.
[7]Preached February 8, 1690.
[8]Preached January 19, 1690.
[9]Preached February 22, 1690.
[10]Preached March 8, 1690.
[11]Preached March 22, 1690-91.
[12]Preached, March 20, 1691.
[13]Preached April 12, 1691.
[14]Preached April 19, 1691.
[15]Preached April 26, 1691.
[16]Preached, May 10, 1691.
[17]Preached May 17, 1691.
[18]Preached May 24, 1691.
[19]Preached April 36, 1691.
[20]Preached, June 14, 1691.
[21]Preached June 21, 1691.
[22]Preached June 28, 1691.
[23]Preached, July 12, 1691.
[24]Preached July 19, 1691.
[25]Preached September 13, 1691.
[26]Preached September 20, 1691.
[27]Preached October 11, 1691.
[28]Preached October 18, 1691.
[29]Preached, October 25, 1691.
[30]Preached November 8, 1691.
[31]Preached 24th Sep. 1693.
[32]Preached October 3, 1693.
[33]October 15, 1693.
[34]Preached October 22, 1693.
[35]Preached October 29, 1693.
[36]Preached November 26, 1693.
[37]Preached January 28, 1693-4.
[38]Preached February 13, 1693-4.
[39]Preached Feb. 25, 1693-4.
[40]Preached May 11th, 1693.
[41]Preached, March 18, 1693.
[42]Preached 25th March 1694.
[43]Preached April 15, 1694.
[44]Preached April 22, 1694.
[45]Preached 29th April, 1694.
[46]Preached May 13, 1694.
[47]Preached May 20, 1694.
[48]Preached June 10, 1694.
[49]Preached June 17, 1694.
[50]Preached June 24th, 1694.
[51]Preached August 12, 1694.