__________________________________________________________________

         Title: The Whole Works of the Rev. John Howe, M.A. with a Memoir of the
                Author. Vol. VIII.
    Creator(s): Howe, John (1630-1705)
   Print Basis: London: F. Westley. (1822)
 CCEL Subjects: All
     __________________________________________________________________

THE

WHOLE WORKS

OF THE

REV. JOHN HOWE, M.A.

WITH

A MEMOIR OF THE AUTHOR.

  IN EIGHT VOLUMES.
     __________________________________________________________________

VOL. VIII.
     __________________________________________________________________

    CONTAINING

    THE PRINCIPLES OF THE ORACLES OF GOD.

   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.)
     __________________________________________________________________

    EDITED BY THE

REV. JOHN HUNT, OF CHICHESTER.
     __________________________________________________________________

London:

    PUBLISHED BY

  F. WESTLEY, 10, STATIONERS' COURT AND AVE-MARIA LANE:

    AND SOLD BY WAUGH AND INNES, EDINBURGH; AND

    CHALMERS AND COLLINS, GLASGOW.

  1822
     __________________________________________________________________

   B. Bensley, Bolt Court, Fleet Street.
     __________________________________________________________________

THE PRINCIPLES

OF

THE ORACLES OF GOD,

IN TWO PARTS,

NEVER BEFORE PUBLISHED.
     __________________________________________________________________
     __________________________________________________________________

PART II. CONCLUDED.
     __________________________________________________________________

  CONTAINING

   VI. THE GENERAL AND SPECIAL GRACE OF GOD, IN ORDER TO THE RECOVERY OF
   APOSTATE SOULS, IN THREE LECTURES, ON LUKE ii. 14.
     __________________________________________________________________

LECTURE XLIII. [1]

   LUKE ii. 14.

   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 consider 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 those 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 obsequious, 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:
   according to that of the Apostle James, that sage saying of his, Acts
   xv. 18, "Known unto God are all his works from the beginning of the
   world." Not only known that they shall be, but known when every thing
   shall be, in what time, with what dependencies upon other things, with
   what references unto things that are to follow and ensue; according to
   that scheme and model which lay in the all-comprehending, Divine Mind;
   the thoughts and purposes of that mind being not hitherto unformed, but
   only unrevealed; hid in God, (as the expression is, Eph. i. 19;) folded
   up in mystery, and so concealed from ages and generations by past; in a
   mystery that was (as it were) inwrapt in rich glory, or in the riches
   of glory, as Eph. i. 22. This mysterious design, with the method of it,
   was not to come into view, but in the determinate season; all things
   being left by the supreme wisdom, in the dependence of one thing upon
   another, and with a particular reference to such and such seasons, that
   all things must have in the course and current of time.

   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 make 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 name 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: the 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 Ephes. i. 4, 5, 6.
   "According as he hath chosen us in him, that we might be holy and
   without blame before him in love; having predestinated us to the
   adoption of children, according to the riches of his grace in Christ
   Jesus, to the praise and the glory of his grace, wherein he hath made
   us accepted in the beloved." So that take the whole scheme of the
   gospel-revelation together, and it bears this inscription: It is a
   frame of things finally and ultimately dedicated to God, as all things
   must be to him, as well as from him. He that is the author is the end
   of all. He can do nothing but for himself. How or in what sense he doth
   so, to wit, doth things for his own glory, we shall have occasion to
   open more distinctly hereafter. But this being now the first thing that
   we have in view here; and which I design to touch upon as previous to
   that which comes last in the text, and is the main I intend to insist
   upon. Something, I say, I shall speak in reference to this--"Glory to
   God in the highest."

   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 in 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; and 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.

   Let 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, (Heb. i. 6.) "That when he brought his first born
   into the world, all the angels of God were to worship him," or to pay
   an homage to him. When he brought this his first-born into the world,
   this was (as it were) a decree then published in heaven: "Now let all
   the angels of God worship him." The thing also refers to 1 Tim. iii. 6.
   "Great is the mystery of godliness, God was manifest in the flesh,
   justified in the Spirit, seen of angels." Seen? How seen? Not barely
   looked upon as by a company of gazers, or of idle, unconcerned
   spectators; but seen, beheld with an adoring eye; every one seeing and
   adoring at once.

   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 Heb. ii. 7.
   quoted from the 8th Psalm, or "lower for a little while." So the word
   admits to be read. That in as much as this humiliation of his was
   spontaneous and voluntary, he might not lose their homage by it: and
   undoubtedly they tendered it him. That self-depression was elective,
   not necessitated; therefore, he was not to lose by it: he descends,
   goes down into a state a little lower than the angels; therefore, the
   justice of heaven determined thus concerning him, and the justice of
   their minds could not but so consent and fall in with it. "You shall
   pay your homage to the descending Son of God; he shall lose nothing
   that is due from you (coelites) the inhabitants of heaven, for this
   self-debasement." Therefore, though this descent of his was to look
   with a dark side towards this our earth, because here he was to appear
   in obscurity; the ends of his coming down here among men would never
   have been composed and brought about, if he had been td shine as an
   illustrious person, in bright celestial glory, visibly and openly
   attended with guards of angels; is work would never have been done; he
   could never, on those terms, have arrived to the cross, which was
   finally the thing he had in his eye and design. Therefore, I say, this
   descent of his must look with a dark side here towards us here below.
   But yet, care was taken that it should look with a bright side in
   heaven above, that the glorious inhabitants there, might be kept in a
   dutiful, adhering posture towards him, as understanding their own
   subserviency, and subjection to him; and that he was their Lord still,
   though he did voluntarily go down into a state a little lower than
   theirs; lower for a little while. Therefore, upon occasion, their
   subserviency to him is plainly signified, when he was at the lowest, in
   his last agonies, angels came and ministered unto him. And so his
   descent looks with a bright side towards heaven, and those vaster
   numbers of intelligent minds, that do inhabit those regions; all was
   lightsome thitherwards, and must be, though it was necessary it should
   look with a dark kind of gloominess and obscurity towards men on earth,
   that the design might be accomplished and not frustrated, for which he
   did descend and comedown into this world.

   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 wretched 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." Psalm cl. last. Let the universe praise him, upon
   account of this marvellous undertaking, that his own Son is come down
   in glory, veiled and obscured into this world. And it may, in the last
   place,

   [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 was;) 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.
     __________________________________________________________________

   [1] Preached, December 29, 1694.
     __________________________________________________________________

LECTURE XLVI. [2]

   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 first 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 Psalm lvii. and in multitudes of like
   passages of Scripture. "So is our light to shine before men, that they
   may see our good works, and glorify our father which is in heaven."
   Matt. v. 16. That his glory may be transmitted by some to others, and
   by them to others, and so spread to our uttermost universally unto all.

   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, 1 Cor. x. 31. Whatsoever we do, must be done, must be
   all consecrated unto this end, have a stamp of holiness put upon it, by
   a dedication "to the glory of God." That is (as it were) to be the
   inscription upon every design, and upon every action, in pursuance of
   any of our designs. What can be expressed with larger and fuller
   universality. Whatsoever ye do (eating and drinking not excepted) is to
   have, and be levelled at this end, the glory of God, as being most
   suitable to the creature. But this is no end worthy of God, the matter
   being understood and taken so. Indeed, it is suitable enough for any
   one to design the praise of another; but it is not suitable to any one
   to design his own praise as his end. It would be thought unworthy of a
   wise and good man, to do such and such good actions for this as his
   principal end, that he may be well thought of, and may be well spoken
   of by others. But the goodness, and suitableness, and agreeableness, of
   good actions in themselves to his own spirit, is his great inducement
   to any one that doth partake of the image of God, and that is so far
   become God-like.

   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
   which 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 was 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 4th chapter to the Ephesians, a design for the glory
   of God's grace; to wit, it is to be designed by all the subjects, and
   all the observers thereof.

   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 be 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, "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 Cor. iii. 17. Their soul was under
   restraint and clouds before, a prisoner under the divine wrath and
   justice. They could not act, could not move, could not stir, God-ward;
   not so much as breathe, nor direct a breath towards God; no holy
   desires, no holy motions. But now when commerce is restored, as the
   Divine Spirit freely breathes on them, it enables them freely to
   breathe after God, to send forth desires, and take up their highest
   delight in him, so as to enable them to say, "Whom have I in heaven but
   thee, or whom can I desire on earth in comparison of thee?" Psalm
   lxxiii. 25. This is the primary intendment of this peace, proclaimed by
   this glorious host of angels: this is the thing primarily intended to
   be brought about, and which shall have its effect, more or less, and
   more largely, before the world ends. But then, there is,

   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," Ephes. ii. 13. so as that the highest enmities and
   animosities that ever were between one sort of people and another, were
   to be taken up between these Jews and Gentiles. How contumeliously were
   the Jews wont to speak of the Gentiles; and how ignominously did they
   again speak of them. And the fraction was yet more fierce between the
   Jews and the Samaritans, that were all Israelites, all of one house:
   insomuch that common courtesies could not pass between them, as appears
   by that in the 4th chapter of John. "How dost thou," (saith the
   Samaritan woman to Christ,) being a Jew, ask water of me, that am a
   Samaritan? How strange is it, how can you expect that I, being a
   Samaritan, should give drink to you that are a Jew?" And so great was
   the distance between the Jews and other nations, that pagan writers
   have taken much notice of it. Non monstrare vias (saith a pagan poet)
   cadem insi sacra volenti; that a few would not so much as shew the way
   to one that was not of their own religion; no, not that common courtesy
   to tell a traveller his way. Why, he is our peace, he that brings it
   about, that shall finally, sooner or later, bring about an universal
   peace, not only between Jew and Gentile, (which was a precedent, a
   ruling case,) but among the several nations of the earth.

   "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 of 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,

   II. 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,

   2. 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, I 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.
     __________________________________________________________________

   [2] Preached, January 12, 1694.
     __________________________________________________________________

LECTURE XLV. [3]

   LUKE II. 14.

   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 angelical 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 grace, 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, shew 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 such 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, Exod. xxxiv. 6, 7, 8. And the scripture is full of it
   elsewhere. That there is such a natural notion as this generally
   obtaining in the minds of men, is above all demonstration,--that it
   cannot but be so, that it must be so; for what is universal, must
   proceed from an universal cause; but there is no universal cause, but
   God alone. And then,

   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
   have 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 139th Psalm, and
   which he considers in so high a rapture of spirit.

   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 image 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 doth 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, Acts xvii. 28. "We are all his
   offspring, as one of your own Poets hath affirmed." The thing is true,
   (saith he,) your own Poets have spoken thus concerning men, that they
   are the offspring of God: and they have apprehended the matter aright;
   they are so, he is upon a natural account a father to them: as Adam is
   said to be the Son of God on the same account.

   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, Numbers xxvii. 16. It is
   true, that he is in a more particular way and sense the God of some.
   But they are his own words, to call himself also the God of all, of all
   spirits that inhabit and dwell in flesh. He doth not call himself the
   God of another sort of spirits, that inhabit not flesh, that have
   sinned against him, that are apostate spirits; (as the spirits of men
   also are;) but he calls himself the God of the spirits of all flesh,
   implying, that he hath not universally abandoned the spirits of men. As
   if he should have said. "I do not renounce, I do not quit all claim to
   them, I have affairs to transact with them, as I have not with those
   other spirits, that are thrown out of my sight, and bound up in chains
   of darkness, and reserved to the judgment of the great day;" as I shall
   have occasion more directly to speak, when I come to speak of God's
   good will to men, considered comparatively with the course of his
   dispensation towards that other order of apostate creatures. And,

   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, Romans ii. 15. Now let recourse be had
   to that topic of men's own guiltiness, that hath deserved ill at the
   hands of God; this is a common notion with men. Many of your heathens,
   though they do not know how the apostacy came about, have generally
   granted that man was in a state of apostacy; that he is not in the
   state that he was at first made in, but in a degenerate sinful state;
   and it is spoken of as a thing common to men, what I noted to you but
   now, out of Romans ii. 15., that they carry accusing consciences about
   with them. I say, then, do but consider that topic, and from thence go
   to the other, that of the divine power: and nothing is more obvious to
   men, (if they will use their thoughts,) than to consider this, that he
   that made such a world as this, can easily right himself upon such
   creatures as we are in a moment, at his pleasure. Then lay but these
   two things together, (which are obvious to common apprehension,) that
   we are guilty creatures, and he is an omnipotent God; we have deserved
   that he should severely animadvert upon us, and he can do it at
   pleasure; hath it in his power to do it when he will; and yet we are
   spared. What doth all this signify, but a continual miracle of divine
   patience? And what is that to be resolved into, but divine goodness?
   "Despisest thou the riches of his goodness and long suffering, not
   knowing that the goodness of God should lead thee to repentance?"

   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, 2 Peter iii. 9, 10. "The Lord is not slack concerning his
   promise, as some men count slackness; but he is long-suffering, not
   willing that any should perish; but that they may come to the knowledge
   of the truth, and be saved." And we are to account the long-suffering
   of the Lord salvation. What doth he bear with an offending creature
   for, in so continued a course, when he hath so many advantages against
   him, so many thunderbolts in command at a moment? Why doth he spare,
   when the creature is guilty, and he is mighty? And yet he spares: what
   judgment is to be made of all this? Why, the Apostle tells you: Count
   the long-suffering of the Lord salvation; to wit, that he doth use this
   method as an apt medium, as a proper means to bring men to consider:
   and if they will not consider, they are loading themselves with guilt;
   so much the more, when they will not consider what is so obvious, what
   lies so much in view before them. And I might add, again, this farther
   argument, from,

   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 oblige 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 general 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.
     __________________________________________________________________

   [3] Preached January 19, 1694.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

SERMONS.

   I. On the gospel recommending itself to every man's conscience. Seven
   sermons, from 2 Cor. iv. 2.

   II. They to whom the gospel is hid, are lost souls. Six sermons, from 2
   Cor. iv. 3.

   III. On hope. Fourteen sermons, from Rom. viii. 24.

   IV. Friendship with God. Ten Sermons, from James ii. 23.

   V. On Regeneration. Thirteen sermons, from 1 John v. 1.
     __________________________________________________________________
     __________________________________________________________________

SERMON I. [4]

   2 CORINTHIANS, iv. 2.

   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
   to 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 what 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 general, 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 things, 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 2 Cor.
   i. 12. This is our rejoicing, the testimony of our conscience;--here is
   the exercise of conscience in reference to what is past, in reference
   to a course transacted already. So that you may plainly see our present
   subject doth not lead us to consider conscience under that notion at
   all; but only to consider it according to its prospect, as it doth
   prospicere. As it looks forward to discern and make a judgment;--Is
   such a course to be taken? or are such and such things directed to be
   complied with, yea or no?

   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; suppose
   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 to 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, either, 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, Rom. i. 20. "The
   invisible things of God, even his eternal power and godhead, are
   clearly seen by the things that are made;" by this whole entire scheme
   and frame of made things. "By faith, we understand that the worlds were
   framed by the word of God." Heb. xi. 2. Thus largely too doth the
   apostle discourse the efficiency of the Creator, Acts xvii. in a very
   great part of that chapter. And so the account is given in the very
   beginning of that revelation of the mind of God to man contained in the
   Bible. Gen. i. 1. It begins with the beginning of all things. "In the
   beginning God created the heavens and the earth." And so too doth that
   gospel, John i. 12. wrote by the Evangelist John: "In the beginning was
   the word, and the word was with God, and the word was God: by him were
   all things made that were made." Now this is a matter that will let its
   light appear, if you will but revolve it a little in your minds, and
   think of it; for you manifestly see that all this world is full of
   changes; but there can be no change of a necessary Being; of a
   self-existing Being; what exists necessarily, and of itself, must be
   always as it is; whence that goes for a maxim with all that have set
   themselves to consider, Eternum non patitur novum: That which is
   eternal, admits of no innovation, nothing of new in it. And the matter
   would yet carry more convictive and clearer evidence to those that are
   less apt or less used to the exercise of thoughts, if they would but
   bring it to their own case; that is, suppose it be told you in
   particular, you are a creature, you are a made thing; let this be said
   to any body that hath the use of the ordinary understanding of a man
   with him, and it presently strikes the conscience; it is very true, I,
   in my own conscience, judge it true, I am a made thing. If any should
   hesitate at it, do but take a turn or two in thinking, and the matter
   would strike you with fresh light again and again. Why, what? Do not ye
   know that you hare been in being but a little while? It is but so many
   years ago, and you were not; no such one as you was heard of in the
   world. Whatsoever began to be, must be a made thing. You did but lately
   begin to be, it is plain then you have been made; for nothing could of
   itself begin to be, or arise out of nothing of itself. That strikes
   every man's conscience that considers. Do not you, in your consciences,
   think and judge, that if nothing were in being, nothing could ever be
   in being? It is impossible that any thing should arise up of itself out
   of nothing. Therefore, if you begin to be, you are a made thing. And
   then,

   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. Acts xvii. 28, 29. "For as
   we are the offspring of God, we ought not to think that the Godhead is
   like unto silver and gold, or stone graven by the art of man." If there
   be such and such things that are the effects of an invisible divine
   power of the Godhead; that is, if there be intellectual and spiritual
   beings, then he must be such an one: and then we are no longer (saith
   the apostle) to amuse and mislead ourselves with the foolish misconceit
   of a golden deity, or of a wooden and stone deity. The deity must be
   such a being as hath such excellencies belonging to it, as we find are
   in his offspring. We find he hath an offspring of an intelligent and
   spiritual nature, and therefore, sure, such must he be. And again,

   (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 concern
   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." Gen. vi. 5. What? can any man imagine that
   God did make a thinking creature; endowed a creature with a power of
   thought, originally from the beginning, to think nothing but what was
   evil, and continually evil? And let but men see whether this be not a
   true account of themselves, that the scripture gave so long ago. If
   they would but inspect and look into themselves, would they not be
   inforced to say, Have I not thoughts full of vanity, full of
   earthliness, full of impurity, from day to day? And, unless they be
   imposed and thrust in upon me, am I not a stranger to serious thoughts,
   to divine thoughts, to heavenly thoughts? Therefore the matter will
   again strike conscience with its own light. I am not only a creature,
   but a fallen creature; sure God never made me such a creature as I am
   become, as I have made myself; a creature, endowed with o noble
   intellectual powers, to debase myself; to make so sublime a thing, as
   an intelligent immortal mind, perpetually to grovel in the dust, and
   enslave itself to sensual and brutal lusts, and to mean and base
   designs that time measureth; and to leave myself to sink and perish
   eternally at length; so that to this very soul and spirit, for want of
   being employed about a good suitable to itself, and means and methods
   of compassing that, nothing but misery can be its portion. The thing
   speaks itself; I am a fallen creature, and as long as this continues my
   posture, and the state and temper of my mind and spirit, I may see the
   matter will issue ill at last. I am a degenerate creature, especially
   if it be considered how the stream and current of my thoughts and
   affections run out towards other things, as they stand in competition
   with the eternal, ever-blessed God; for can any man think God made a
   creature to despise himself? To neglect himself, and to prefer the most
   despicable vanities before himself, when he hath made him capable of
   knowing, minding, adoring, and serving him? Thence also it would be
   collected, I may hence judge, whether also my present state is a safe
   state, or a bad state. It is a lamentable thing to be a fallen
   creature, fallen from its pristine excellency; and it may easily be
   collected hence, it is an unsafe state; for if I am fallen low already,
   I am still liable to fall lower; and I cannot tell whether I may fall,
   how low I may sink, and what finally will become of me; for I am
   falling lower and lower all the while I am a stranger to God, and a
   vassal to sensual inclinations. And I here again appeal, doth not all
   this speak to conscience? And doth not every one find in himself
   somewhat to which all this doth approve itself, and commend itself; so
   that he must needs say, In my very conscience this is true? I cannot
   now run through what I have to say hereupon. Pause hereupon a little,
   and consider what this is like to come to at last. If a man do, in a
   stated continual course from day to day, and from year to year, run
   counter to the judgment of his own conscience; if he lives continually
   a rebel against conscience, (for that is to be a rebel against God
   too,) what will it come to? Oh! might that be but seriously considered
   of, sure it would be of use to us, to bring us to a suitable
   disposition to hear of other things that will be of the greatest
   following concernment to us, in order to our future and eternal
   welfare.
     __________________________________________________________________

   [4] Preached January 11, 1690.
     __________________________________________________________________

SERMON II. [5]

   2 Corinthians, iv. 2.

   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 evidence 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 first 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. Psalm ii. 6.
   "I will declare the decree, thou art my son, this day have I begotten
   thee." This was said one thousand years before he came: and whereas, it
   was so plainly said, he should come about such a time as he did, within
   the time of the second temple: and that he did appear under such a
   character as could agree to none but this very person; when he came,
   his glory immediately shone as "the glory of the only begotten of the
   Father, full of grace and truth." John i. 14. It sparkled round about
   wherever he came, in whatsoever he spake, in whatsoever he did. We
   beheld his glory, as the glory of the only begotten of the Father: this
   could be no other but the Son of God; this could not but speak itself;
   and this still cannot but speak itself in the consciences of those that
   do consider; and that he afterwards was testified unto, by a voice from
   heaven, from the excellent glory, again and again, in the hearing of a
   competent number, and at some other time, of very numerous
   witnesses;--This is my Son, my beloved Son, hear him; I recommend him
   to you, I set him over you, I make him arbiter of all your affairs;
   attend him, submit to him, (hearing him imports so much.) This must
   speak in every conscience of considering men: this is very true, that
   he must be the Son of God! He that wrought such wonders in the world;
   restoring (upon all occasions as they occurred to him) hearing to the
   deaf, sight to the blind, soundness to the maimed, and life to the
   dead, even by a word speaking: all these things being purposely
   recorded, that we might know that this Jesus was Christ, the Son of
   God; and that by believing, we might have life through his name. John
   xx. 31. He certainly was the Son of God. Here is sufficient evidence
   that doth speak the thing to any man's conscience that doth
   consider;--yea, he that did display such beams of His Majesty and
   Glory, living in flesh, that even the devils themselves were
   constrained to do him homage, under that notion, "the Christ, the Son
   of the living God;" surely this must tell any man's conscience, this
   cannot but be so, it must be so; he, whose death in the circumstances
   of it, (the sun darkened, the earth shaken, the graves opened,)
   extorted an acknowledgment from that Pagan Captain; "Verily, this is
   the Son of God:" He that afterwards was declared to be the Son of God,
   with power, by the spirit of holiness that raised him from the dead;
   upon all this, the matter speaks itself to the consciences of
   considering men;--this cannot but be the Son of God. And then,

   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 itself 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. Acts v. 31. That his dying could not but have that design;
   that "he bare our sins in his body on the tree; that we, being dead to
   sin, should live unto righteousness." 1 Peter ii. 24. Being healed, by
   his stripes, of the wounds, and distempers, and diseases, that infested
   our spirits; and this all carried so much evidence with it, that (as
   the apostle saith to the Galatians) they must be bewitched, that do not
   see and look into the inmost verity that lies in such truth; the very
   inwards of that truth. There is a centre of truth, a centering of
   truth, and if you do not refer the beams of that truth to the centre
   they proceed from, truly they are insignificant little things, and as
   little capable of subsisting apart, as the beams of the sun would be,
   cut off from the sun. You must make a rational design of this whole
   business, suitable to the wisdom of a Deity, and suitable to the vast
   comprehension of a Divine mind, or you do nothing. Then, I say, look
   upon these things as they do refer to one centre and juncture of Divine
   truth; and all runs into this, That Christ died upon this account, and
   with this design, that he might pardon and transform men together; that
   he might pardon them and renew them; pardon them and make them new
   creatures; pardon them, and divest them of the old man, and put on them
   the new man; for can any considering conscience of man admit the
   thought, that he died for sinners to procure them pardon, leaving them
   enemies to God as they were; leaving them with blind minds as they
   were; leaving them with natures poisoned with enmity and malignity
   against the Author of their beings as they were, and yet design these
   persons to blessedness? That were, to design an impossible thing; to
   design that man, or that sort of men, to a blessed state in heaven,
   that have at the same time, an hell within them. One that hath not an
   holy nature, hath hell within him. This speaks itself to any conscience
   of man that doth but consider;--do but think, and you must say, In my
   conscience it must be so; so that, if any do not subject their souls to
   the design of that gospel that hath revealed this to them; it may be
   said to them, Oh! foolish creatures, that you should not believe this
   truth, before whose eyes Jesus Christ hath been evidently set forth
   crucified among you; (Gal. iii. 1.) that have had such a representation
   of a crucified Christ, and never made it your business to know for
   what,--what was the design of it. I pray what did it finally aim at,
   but to Christianize the world, so far as his design should extend and
   have its effect? That is, to turn them into the image of that Christ,
   that was crucified for them; to make them pure, and holy, and heavenly
   creatures, and devoted to God as he was. And as the apostle adds
   here,--"If our gospel be hid, it is hid to them that are lost:" if so
   plain a gospel as this, that carries such evidence with it to the
   consciences of men, cannot yet be understood, it shews what a dreadful
   character these souls lie under; these must be struck with a penal
   blindness, and with a diabolical blindness withal, which is equivalent
   with this phrase of being bewitched; "in whom the God of this world
   hath blinded the eyes of them that believe not," as the next words are
   in the 4th verse of this chapter.

   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 state of things
   will have an end. 1 Peter iv. 7. So that when this truth is spoken to
   us; "The end of all things is at hand," is approaching; (to that
   fore-seeing Spirit, that spake those words, and whose breath they were,
   me end of all things is at hand, just at hand;) there is no conscience
   of man that allows itself to think, but must think so it will be, and
   this state of things cannot last always: though w are taught that while
   things do continue thus, it is with design, and it is from patience;
   and that design shall be accomplished, and that patience must have its
   limits and bounds. We are told it is not from negligence, but from
   patience; it is not that God doth neglect or disregard the state of
   things; it is not from supine ossitancy, but divine patience. Why, in
   my very conscience, this is true, must every one say that considers; He
   that hath made such a world as this, and been the immediate Author of
   such a sort of intelligent creatures in it, who are to have immediate
   presidence and dominion here in this present lower world; it is not to
   be imagined that he doth neglect the creatures that he hath made, and
   made after his own image; stamped with his own likeness; it is not
   likely he should be indifferent how they live, what they do, and what
   their posture and dispositions towards him are: any man that thinks,
   must needs say this is very true, it is God's patience, not his
   negligence, that such a sort of creatures are so long, from age to age,
   suffered to inhabit this world, and breathe upon this earth. Therefore,
   when it is told us from the divine word, "The Lord is not slack
   concerning the promise of his coming, as some men count slackness; but
   is patient and long suffering towards sinners, not willing that any
   should perish, but that all should come to repentance;" (2 Peter iii.
   9.) such truth, when it is laid before us, is so con-natural, so
   agreeable to the very conscience of man, that he must say, This sure is
   true, it falls within my mind; my mind gives it, it cannot be from
   negligence, or unconcernedness; but from wise designing patience, that
   things run on in this course so long. And then, again,

   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 this 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. 2 Peter iii. 7. That things will end thus, as to all those
   that know not God, and were in conspiracy against him and his Messiah;
   saying, "Let us break their bonds asunder, and cast away their cords
   from us." Psalm ii. 3. And that never turned, never made their peace;
   that the day that comes for them, it must be to consume them in the
   common ruin, when the heavens shall pass away with a great noise, and
   the elements melt with fervent heat, and the earth and all things
   therein be consumed and burnt up; for this world is reserved unto fire,
   for the perdition of ungodly men, as we see the expressions are. 2
   Peter iii. 7. And thus are they to have their perdition in those
   flames, that is, that the fire of the Almighty, which will at last
   catch hold of this world, whereby the heavens shall be shrivelled up as
   a scroll, and pass away with great noise; then it will be seen, that
   both ways God hath done like himself; he hath done suitably to an
   excellent, great, and glorious majesty, long despised by the work of
   his own hands.

   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,

   2. 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." Deut. vi. 5. Matt. xxii. 37. Precepts (as our Herbert said of
   them) as dark as day; having no more of darkness in them, than is in
   the brightest day, or the clearest light. What? do not these approve
   themselves to every conscience of man? that He who is most good, and
   contains in himself all excellency, all perfection, all glory, all
   blessedness; and which he is ready to communicate to receptive capable
   subjects, should be loved by me with all my heart, and with all my
   soul, and with all my might, and with all my mind; for in my heart and
   conscience, it ought to be so, any conscientious man will say.

   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 a 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; but bear within me an
   impenitent heart, an heart than can not repent, as that fearful
   expression is, Romans ii. 14? The words carry that in them, which may
   affright a congregation, and strike the hearts of all that hear them
   with terror. An heart that cannot repent! A heart that could sin, that
   would offend and affront God, but that cannot repent; repentance is hid
   from it! To the sense of any man's conscience, this is an horrid
   creature that hath been an offender all his days, but will never
   repent. The gospel calls him to repentance; the gentle alluring voice
   of the gospel; but he will not repent. This carries evidence with it to
   the consciences of men, what there is of right, and what there is of
   wrong, in this matter.

   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? (Psalm iv. 5.) the Redeemer's throne; and say,
   Lord, being now convinced of this state of my case, and being reduced
   to this, to bethink myself of returning to God, and I know there is no
   coming at him, but by thee; and this throne is set up in the way for
   returning souls; I therefore come and pay my homage at this throne;
   that is, I come and resign my soul, give up myself, put myself into thy
   hands to be under thy conduct: thou didst die the just for the unjust
   to bring them unto God; and now I come to thee to be brought, I submit
   to thy authority, I commit myself to thy grace. This is faith, gospel
   faith, and can any thing more approve itself to the conscience, than
   the right and equity or doing so? Is it not a righteous thing, and a
   just thing, that this law should be laid upon returning sinners? If you
   go to God immediately,--No, saith he, go and do homage to my Son; there
   is no coming to me, but in him; and when you do so, when you thus
   receive the gospel, take hold of the gospel covenant, take him for Lord
   and Christ, and resign and give up yourselves. This sums up that duty,
   and the subservient duty of repentance towards God, as the way that
   leads to the end. And see now, whether the gospel of our Lord, both as
   to the truths of it, and as to the precepts of it, do not carry with it
   a self-recommending evidence unto the consciences of men.
     __________________________________________________________________

   [5] Preached January 18, 1690.
     __________________________________________________________________

SERMON III. [6]

   2 Corinthians, iv. 2.

   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 truth
   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."
   (Jer. xliv. 4.) What convictive light doth it carry to every conscience
   of man, that allows himself to think and consider? I, a creature, the
   work of God's own hand, in whose power and pleasure it was, whether I
   should ever be or not be, whether ever I should draw a breath, or see
   the light in this world, yea or no; that I being lately sprung into
   being, by his pleasure and vouchsafement, should allow myself
   despitefully to do the thing he hates, and that he hath declared
   himself to hate? How can this, (if men do think,) how can it but strike
   conscience? What f to spite the God of all grace; Him, whose nature is
   love itself, goodness itself, kindness? For me to do the thing that I
   know he hates, how is it possible but this should recommend itself to
   conscience, if men do not shut the eye and stop the ear of conscience,
   that it shall not be allowed to discharge any part of its proper office
   and work?

   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." (Rom. viii. 13.) What
   evidence doth this carry with it to conscience? Take the prohibition
   and the inforcement together, as we should do in the former instances;
   Do not this, do not the thing I hate. When we do know ourselves to be a
   sort of compound creatures, made up of flesh and spirit, can we be
   ignorant which is the nobler part? Can any man's conscience allow him
   to think, that flesh ought to rule; that it belongs to the baser flesh
   to be the governing thing? "Do not walk after the flesh;" doth not the
   thing carry its own evidence with it, that we should not; that the mind
   and spirit should not be enslaved to so base a thing as flesh?

   Again, "Do not grieve the Spirit of God, do not quench the Spirit; (1
   Thess. v. 9.) What evidence doth this carry with it to any conscience
   of man? Our own hearts tell us, if we consider, we need a guide in this
   wilderness; we need an enlightener, we need a sanctifier, we need a
   quickener, we need a comforter within, an internal one of all these.
   What? Is it reasonable to think; doth not the matter speak itself to
   our consciences; when it is said to us, whatsoever ye do, do not grieve
   the Spirit? (Eph. iv. 3.) You are lost if you do; what desolate
   creatures will ye be if you do! What forsaken wretches! You will run
   yourselves into a thousand miseries and deaths, if you be forsaken of
   that Spirit; your end can be nothing but perdition, if you be not under
   the constant conduct of that Spirit. I might preach to you thus, upon
   as many several texts as I give you instances in this case, to shew the
   truth of this one thing, how God doth speak to men's consciences in the
   gospel-dispensation.

   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;
   (1 John ii. 15.) that is, do not so love this world, as thereby to
   stifle, as thereby to exclude the love of God, that it shall and can
   have no place in you. Doth not this carry its own light with it, its
   own evidence? What a foolish wretch art thou that thinkest this world
   can be to thee, in the room and stead of God! Can this world be a God
   to thee? Can this world fill up God's vacant places? What a pitiful
   sorry God wilt thou find it in a few years or days? Thou who dost turn
   God out of thy soul, and wilt have it filled and replenished only with
   this world, doth not this carry with it conviction to conscience? What
   can, if this do not?

   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." John vi. 27.

   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 more 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; Hosea vi. 5. (to borrow that expression;) they carry their own
   convictive evidence with them to the consciences of men. Hosea vi. 5.
   How equal they are! take those two in the general, that we have
   confronted to one another. "Say ye to the righteous, it shall be well
   with him; for they shall eat the fruit of their doings; Woe unto the
   wicked, it shall be ill with him; for the reward of his hands shall be
   given him." Isaiah iii. 10, 11. Doth not this speak itself, that when
   we know the world is divided into good and bad, into righteous and
   wicked, it should fare ill with them that did ill, and well with them
   that did well? Doth not this carry its own evidence with it to
   conscience, that God should render to every man according to his works;
   that is, the course of his work, and, consequently, the habitual
   inclinations from whence they proceed; every thing working as it is,
   and men working, as they are, either according to what by nature they
   were, or according to what by grace they are become; so they ought to
   be judged? When we know the world is divided into two parts, under two
   great parents, as the apostle calls them the children of God, and the
   children of the devil, herein are the children of God manifest, and the
   children of the devil. 1 John iii. 10. These two families, these two
   sorts of posterities, do divide the world to every man's sense, and the
   world being so divided, is it to be expected that God should deal with
   his own children and the devil's children alike? Let conscience be
   appealed to in this case: they that live here all their days in this
   world under the law, and according to the dictates of the prince of the
   darkness of this world, despising God, hating his ways, throwing him
   out of their thoughts, making it only their design to please
   themselves, and do the devil's work, when we know there is such a sort
   of men in this world, and that there is another sort that have given up
   themselves to God in Christ, have taken hold of Christ and of God in
   him, to be theirs; being born, "not of flesh, nor of the will of man,
   but of God;" (John i. 13.) as all they that do receive Christ are. When
   we know, I say, there is such a contradistinction between a race and a
   race, a family and a family, can any man in his conscience expect that
   God should deal with all alike? And therefore, when you have particular
   determinations to the particular distinguishing characters of the one
   sort, and of the other, the equity and reasonableness of the
   determination cannot but speak itself in every man's conscience that
   doth consider the case. As, for instance, the love of Christ: it is
   determined on the one hand; "Grace be upon all them that love our Lord
   Jesus Christ in sincerity." Ephes. vi. 21. And, on the other hand, "If
   any man love not the Lord Jesus Christ, let him be Anathema Maranatha;"
   (1 Cor. xvi. 22.) an execrable thing, an accursed thing, till the Lord
   come to plead his own cause and quarrel himself. To what conscience of
   man doth not the equity of this determination or distinguishing
   judgment appear and recommend itself? What! do we think (when men must
   have their final felicity from the blessed Judge, if ever they be
   happy) that he is to dispense equally to them that love him, and to
   them that hate him? And so, when the business of obedience to his
   gospel, the laws of his kingdom, is mentioned as the contra
   distinguishing character to that of disobedience and rebellion. He will
   be "the Author of eternal salvation unto all them that obey him,"
   Hebrews v. 9; and will come in flaming fire to take vengeance on them
   that obey him not. 2 Thess. i. 8. Doth not this distinguishing judgment
   approve itself to any man's conscience? That when every man must be
   beholden for this salvation to Christ the eternal Son of God, into
   whose hands and power this world is put, the whole universe, indeed,
   all the affairs of heaven and earth; do you think he will make no
   difference at the last between them that obeyed him, subjected
   themselves to that vast just power of his; and they that lived in
   continual rebellion against him, and defiance to his power and
   authority?

   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 who, by patient continuance in well doing, seek
   for glory, and honour, and immortality, he will give eternal life;
   (Rom. ix. 7.) such as, by patient continuance in well doing, do steer
   their course answerable to so high an hope and expectation of honour,
   glory, and immortality, said God: nothing but eternal glory and
   blessedness will answer the enlargedness of the capacity, desires, and
   aspirings, of these souls; they shall have their seeking. These are a
   sort of souls that breathe after nothing but the celestial glory and
   felicity, being refined from the mixture, dross, and baseness, of this
   earth: no terrene good will satisfy them, or serve their turn; for they
   are all for heaven, all for glory, and immortality: I will give them
   eternal life. This is the judgment that is made aforehand; eternal life
   shall be theirs. But then there is another sort, that are contentious,
   and will not obey the truth; Rom. ii. 8, 9 that is, that are
   contentious against the truth they should obey, and that should govern
   them: no, they will not be governed by truth; they will be governed by
   lust, by terrene inclinations, which bear them downwards towards this
   earth: "Indignation and Wrath, tribulation and anguish, on every soul
   of man: it will be upon them, every soul of them, that do evil, whether
   Jew or Gentile; because there is no respect of persons with God, Romans
   ii. 11. What can more approve itself to the judgment of conscience than
   this determination doth? Yea, God hereupon makes his appeal to men: Are
   not my ways equal? Ezek. xviii. 25-29. Be you, your very conscience
   itself, in the judgment seat, and Jet that pronounce, Are not my ways
   equal? what conscience of man but must submit here, and fall in with
   the choir of them that say, "Great and marvellous are thy works, Lord
   God Almighty; just and true are thy ways." Rev. xv. 3. There is nothing
   to be said against all this; every conscience of man must yield and
   submit to God in this case.

   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 things 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 yet 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, man 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," (John viii. 44.) as our Saviour
   told the Jews; so that is the true state of man's case, naturally: a
   degenerate creature he is; and herein lies his degeneration, or
   principal maim, that he hath got by his fall; the order is broken
   between the faculties, insomuch, that now a man's knowing, or having
   the notion of this or that thing to be done, or not to be done,
   signifies no more to him, than if there were no such notions, no such
   knowledge; when there is a competition between the judgment of
   conscience, and an inclination of heart, you may lay a thousand to one
   on the side of the inclination, that carries it: here is our maim, and
   it is fit we should understand, and needful we should consider, where
   it is, and what is our hurt by the fall: we see our way, but have no
   inclination to go in it; we see what we should do, but we do not do it;
   tike here in the poet,--"Video meliora proboque deteriora sequar;"--the
   same maim that Pagans have complained of, I see the better, and do the
   worse. It were a sad case if we should lie under such a evil as this
   is, and never know it, never take notice of it, where our hurt lies,
   and where our cure must be wrought. And that is the next thing,

   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." John iii. 6. When a man's light becomes a vital
   thing, a powerful efficacious thing, then he is a child of light. "You
   were darkness, now are ye light in the Lord; walk as children of
   light." Ephes, v. 8. And we are never to look on ourselves as
   regenerate, till it comes to this; till the Divine Spirit have exalted
   our spirits into their proper dominion; till there be a principle
   begotten that shall make divine discoveries significant; when it may be
   said, "The law of the spirit of life in Christ Jesus hath made us free
   from the law of sin and death." Romans viii. 2. And thereupon we may
   infer,

   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 seat 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
   him; 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. Gal. vi. 16. When a man hath been busy about his
   affairs, he may be abroad all day, and can come home and visit his
   tabernacle at night, and not sin. Job v. 24. Oh blessed thing! What can
   be the meaning of that? Can any man suppose it a sin to go home to his
   own house? No, but that he can visit his tabernacle without conscience
   of sin. I have kept a good conscience this day, blessed be God: it may
   be I have met with temptations, to be in a debauch by those that would
   have insulted over the weakness of my flesh; it may be I have, but God
   hath kept me. Blessed be God, now I can visit my tabernacle without
   sin, and lay me down in rest and peace; I can visit my tabernacle
   without spot, without any such spot. What a blessed thing is it, when
   God brings about that reconciliation between him and them, and where
   the peace is kept and continued between a man and his own conscience,
   not by stupifying of conscience, (a fearful thing that is,) but by the
   conforming of a man's, heart and inclinations and ways thereunto.
     __________________________________________________________________

   [6] Preached, January 25, 1690.
     __________________________________________________________________

SERMON IV. [7]

   2 Corinthians, iv. 2.

   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.

   1st. 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 may (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." 1
   Peter iii. 21. The main and principal thing that we do apply ourselves
   to men, and the consciences of men, about, is, to bring them back to
   God; that is, whereas the bond was broken between God and men, we would
   fain have them under new bonds, we would fain there should be a
   redintigration, that they may come into a covenant relation to God,
   through Christ, again; of such a covenant entered into between God and
   the returning souls of men, baptism was a seal; the confirmation. It is
   not the external part of baptism that will avail a man any thing, not
   the washing away the filth of the flesh; why, will not that do? No, but
   that whereunto baptism is to seal; that is, the answer of a good
   conscience. When sinners are dealt withal, Come, will you yet have God
   to be your God,--God the Father, Son, and Spirit, to be your God? And
   the soul is brought at length to yield a ready, free, complying answer;
   Aye, with all my heart.' This is that will save a man; this brings him
   as into an ark, to save him from the common deluge of wickedness and
   wrath that do overwhelm this world. Then he is safe, then he is in the
   ark; that is, when his conscience hath given a complying answer, with a
   sincere conscience, I do take God to be my God. The sign (it may be)
   that was applied many years ago, avails nothing, without the thing
   signified: but if the thing signified do come to obtain, to take place,
   here is one that takes God to be his God; then the business is done;
   then the man is safe, when the sign before applied is now answered and
   filled up; there is that which is correspondent to it; the soul is now
   won, and brought to give its answer; the covenant stands between God
   and it, it is a sealed covenant; and so is such an one marked out for
   safety and preservation from the common ruin. And this is that which we
   have to deal with the consciences of men about, to bring them to a
   final answer. Sinner, wilt thou still live without God in the world?
   Wilt thou still wander from God? go astray from God? Dost thou still
   think it safe to live in estrangement from God, and neglect of him?
   never thinking of worshipping him, trusting on him, loving him, and
   delighting in him, from day to day? Or wilt thou yet at length be
   brought, upon the many applications that have been made to thy
   conscience, to answer, with a sincere conscience, Now I am willing,
   from my very soul, that God shall be mine; and I will be his in and
   through Christ. It is herein that our transaction doth receive its
   happy issue. This is the issue we drive at to bring conscience to a
   final answer, if it be possible, I am won, I am overcome; I do answer,
   in my very conscience; I judge it best and safest, most equal, most
   dutiful, and most comfortable, to fall in with the gospel offer, and
   take God in Christ, for my God.' But,

   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.

   3rd 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." (Heb. iv. 12.) And, therefore, it were a piece of
   very impertinent officiousness for us, to take upon us to determine and
   resolve, that God should see what we do in this matter, should look
   upon you and us, and see how the transaction between us and your
   consciences is ordered, that he shall take notice of it; that cannot be
   the thing meant; as if any man should say, I will do such or such a
   thing in the light of the sun; nobody will understand the meaning of
   that to be, I will make the sun shine, or cause the sun to shine while
   I do such a thing: he can resolve nothing, but in reference to his own
   act, and in reference to his own part. And so it is here, it is only in
   reference to our own part, that we resolve such a transaction in the
   sight of God. Therefore, positively,

   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; that 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." (Psalm cxxxix.
   23, 24.) It was a dignostick of sincerity, that was enjoined as a test
   upon Abraham; "I am God all-sufficient, walk before me, and be perfect
   or upright." (Gen. xvii. 1.) Walk before me, walk so as apprehending my
   inspection, and so as to approve thyself to the observation of mine
   eye, through thy whole course; and with this, there is a conjunction
   mentioned of his uprightness; implying that to be a dignostick of this:
   "Walk before me and be upright;" walk as in my sight, (as only the
   upright man will do,) and therein shew thyself an upright man. So the
   Psalmist, "I will walk before the Lord in the land of the living."
   (Psalm cxvi. 9.) I will studiously approve myself, through the whole of
   my walking, unto the view and judgment of his observing eye. And so it
   is said of them who do truly, or that do the truth, that they bring
   their deeds to the light, "that they may be manifest that they are
   wrought in God." (John iii. 21.) They do willingly expose their deeds
   to be viewed in the light, from the secret consciousness that there is
   a divine power and presence with them that doth help them on in their
   way and course: and this, they desire, should be made manifest, that
   they do not live at the common rate; that they do not walk as men, (as
   the expression is, 1 Cor. iii.) That it may be seen that their course
   is managed in the power of a divine principle, that their works are
   wrought in God. Here is an elective appeal all along to the divine eye;
   which hypocrites and unsound persons would decline and shun even to the
   uttermost; "they will not come to the light, lest their deeds should be
   reproved." (John iii. 20.) And when it is said, "there is no darkness
   or shadow of death, where the workers of iniquity can hide themselves,"
   it implies, fain they would keep in the dark from the eyes of the
   looker upon the ways of men, who sees their goings. They are for the
   night, for a corner, for darkness, but they can find none; they vainly
   seek it, though this be the wish of their hearts, as the poet
   expresseth it, "Da mihi noctem, da mihi nubem;" Oh for a cloud, Oh for
   a dark night! We do appeal to the consciences of men, in the sight of
   God; we appeal to his eye voluntarily and freely desiring him to be
   judge when we deal and treat with men upon this account, whether we do
   not sincerely desire their best good, and highest glory, in this
   negociation of ours. This, therefore, is the plain meaning of doing
   what we do in this case "in the sight of God;" that is, as electively
   appealing to the eye of God, in the transaction and management of this
   affair.

   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,

   2. 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 are 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 doth, 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 here 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." (Psalm lxxxi. 11.)
   They that call themselves mine, profess themselves Christians; call
   themselves by my name, would have none of me; every time thou hast been
   urged, If thou wilt have life, thou must have the Son; "he that hath
   the Son, hath life; and he that hath not the Son, hath not life." (John
   v. 12.) Come, (saith God,) wilt thou have my Son? Thou hast not said
   yea; thy heart hath not consented; and that is all one as if thou hast
   said, No; when the thing hath not been done so often, hast thou been
   recorded a refuser of the Son of God? thy conscience hath been
   convinced over and over, I ought to receive the Son of God; this
   command being brought to me from heaven, to believe in his name; that
   is, to resign myself to him, and submit myself to him; but I never did,
   I never have; this is a most fearful case, that there ever should be
   such records in a man's conscience against him; to which there have
   been continual additions, from Lord's day to Lord's day, through a long
   tract of time, and yet my course hath been the same. Notwithstanding
   all the reclamations of conscience, there hath been no reformation in
   my heart, none in my life; I am just the same as I was seven or ten
   years ago; so many convictions of conscience yet to be answered, for
   they never have been yet. Oh, think of the state of their affairs that
   have lived long under the "gospel, disobedient to it. Conscience hath
   been still applied to, and appealed to in the sight of God, under his
   eye and notice; and yet there hath been no consent, no compliance
   given; "Happy is he that condemneth not himself in that thing which he
   alloweth." (Rom. xiv. 22.) That carries a dreadful intimation, Cursed
   is he that condemneth himself in that thing which he alloweth; that he
   alloweth. It was a good thing to have accepted the Son of God, to have
   turned to God, and come to an agreement with him in and by his Son, and
   to have broken off every evil way, and to have betaken myself to a
   strict and regular course of walking with God, a very good thing! What
   a cursed thing, a dismal thing is it then to condemn oneself in the
   thing which he alloweth? I allow all this to be good, and so am
   self-condemned for not doing it. "If our hearts condemn us, God is
   greater than our hearts." (1 John iii. 29.) When a man is condemned in
   his own heart; when he hath a judgment in his conscience about any
   matter, indefinitely considered, and his practice runs counter, so as
   to bring himself unawares, under the judgment of it. "Thou art
   inexcusable, O man, whosoever thou art that judgest, for wherein thou
   judgest another, thou condemneth thyself." (Rom. ii. 1.) Which is
   spoken in reference to what was said in the foregoing words," Who,
   knowing the judgment of God, that they who commit such things, are
   worthy of death, not only do the same, but take pleasure in those that
   do them." (Rom. i. last verse.) They know that judgment; it stands as a
   judgment, and a righteous one in their view; they themselves have
   judged this judgment to be right. Thou art then inexcusable, O man,
   that judgest in what thou judgest; thou hast judged such and such a way
   to be evil, and such and such a determination in reference thereunto to
   be righteous, and yet by doing that thing, thou dost run thyself under
   such a judgment and doom. Oh! what an inexcusable creature art thou!
     __________________________________________________________________

   [7] Preached February 8, 1690.
     __________________________________________________________________

SERMON V. [8]

   2 Corinthians, iv. 2.

   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, and 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 this 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 do 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, when 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,--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." (John xvi. 8.) The Comforter, (so we read it,) when he is
   come, shall do so and so, but sure we do much misread it when we read
   it so. Paracletos is the word, the paraclete, the proper signification
   is the advocate or pleader, a pleader as at law. The disciples were
   here overwhelmed with sorrow, to think what would become of them when
   their Lord was gone, of which he had been immediately foretelling them;
   "Because I have told you that I must be gone from you, sorrow hath
   filled your heart;" that is, they did recount with themselves, since he
   had told them, in the close of the foregoing chapter, that they should
   be witnesses for him, because they had been with him from the
   beginning; then, think they, the whole weight and stress of the
   Christian cause in this world lies upon our shoulders, and we shall
   surely sink under it; Who are we that we should think to set up a new
   religion in the world,--a religion, against which all sorts, both Jews
   and Gentiles have so rooted and natural a prejudice? What, are we for
   this? Why, saith our Lord Christ, never trouble yourselves, when I go,
   the advocate shall come,--that pleader, that mighty pleader; and he
   shall make strange work in the world when once he comes; he shall take
   up my cause; whereas I have been traduced and charged as a seducer, and
   a deceiver, he shall convince the world of sin, because they believe
   not in me, and of my righteousness and the equity of my righteous
   cause; and, thereupon, of the very completing and perfection of that
   righteousness, which is to be had by me, which depends thereupon; and
   of judgment, when I shall be known to be enthroned, and to have all
   government, and principality, and power, put under me, or into my
   hands, and so the Christian cause shall live, and spread, and triumph,
   when I am gone, and so much the more for my being so, for if I be not
   gone, that great pleader will not come, and when he comes, this shall
   be his great business, conviction,--he shall fasten such conviction
   upon the consciences of men, they shall not be able to withstand and
   baffle. Oh, when that mighty Spirit comes among us, then will no man be
   able to persist in a carnal course and habit of heart and life; but
   this Spirit will make them weary of it, they will never be able to
   endure the weight and pressure of his convictions, when through the
   gospel ministry he comes to fasten and take hold of consciences, and to
   implead them upon such an account. What? Is this christianity? Is this
   like a living union with the Son of God, the Lord from heaven? To live
   continually like worms of this earth, grovelling in the dust, always
   minding and savouring no higher, and no greater thing? But, again,

   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 make 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 to 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." Titus iii. 3. But it is no shame for a man to be
   undeceived; it is no shame for a man to be brought to exercise a right
   judgment, once certified and set aright in him. This is a glory, to be
   thus conquered; you are indeed conquered; you alter your course; you
   cease to be what you were: but it is brought to that pass, you do but
   yield to yourself, yield to your own light, yield to your own judgment,
   and to the power of that conviction you see is no longer to be
   withstood. And upon the same account,

   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 this 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, then,
   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." Matt.
   xi. 16. Even so it is with this generation. And is it not so with our
   generation, too? We speak to the consciences of men, and they do not
   echo back; they give no correspondent answer: when we would transact
   with them, they are dead, or asleep. And hence, no good is done;
   conscience is not engaged; it will not advert to the business in hand;
   it minds it not: and thereupon the kingdom of God doth not suffer
   violence, (Matt. xi. 12.) as in that same context; "For until now
   (saith our Saviour) the kingdom of heaven suffereth violence, and the
   violent take it by force." But now there is a dead calm, a dead flat,
   and we pipe to men, and they do not dance; we mourn to them, and they
   do not lament; there is no echo, no correspondent voice. This is now
   (saith he) the case of this generation. But I might here be a little
   more particular in my inquiry. And,

   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." Rom. vi. 13.
   "Present yourselves to him a living sacrifice." Rom. xii. 1. As it is
   said of those Christians, "They gave themselves to the Lord." 2; Cor.
   viii. 5. Hath not this been a thing plain to your consciences, that you
   ought to have done so? And have none of you lived in the neglect of it
   to this day? You could never find a leisure time wherein solemnly to
   apply yourselves to God in Christ, and say, Lord, I now come to
   surrender to thee thine own; I have brought thee back a stray, a
   wandering creature, myself, my own self: accept a poor wandering soul,
   that now desires to give up itself to thee, and take thee, in Christ,
   for mine. A plain thing as anything can be to any conscience of man:
   conscience hath been frequently applied to in this case, as in the
   sight of God, and yet, from year to year, no such thing as this hath
   ever been done. Again,

   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. God 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 works 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. Upon 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.
     __________________________________________________________________

   [8] Preached January 19, 1690.
     __________________________________________________________________

SERMON VI. [9]

   2 Corinthians, iv. 2.

   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
   pursued 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 Hebrews xii. 3. "Lest ye be
   weary and faint in your minds." Our minds do not faint in our work,
   while we are enabled to recommend ourselves in it to every man's
   conscience in the sight of God; and that fainting of the mind is again
   two-fold, it signifies either sloth or laziness, or else despondency
   and dejection of spirit: the word rendered fainting, hath this double
   import in the other places of scripture, where we find the same word
   used: "Our Lord spake a parable to such a purpose, to teach us to pray
   always, and not to faint." Luke xviii. at the beginning. That we
   neither grow slothful in it, nor despond upon it, so, be not weary of
   well doing, for in due season we shall reap, if we faint not. Gal. vi.
   9. If you do not grow worse, if you do not suffer yourselves to be
   seized with a spirit of sloth, and if you do not yield to a desponding
   spirit. Now to be encouraged in our spirits doth include the opposite
   of these; for by how much the more there is of holy fortitude in any
   man's soul, so much the more there will be of lively and active vigour
   accompanying and going along with it.

   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
   procedure 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 of 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. 2 Cor. v. 11. We trust we are, we hope we are,
   manifest in your consciences; and, therefore, we persuade with so much
   the more vigour, and so much the more earnestness, as apprehending, as
   trusting, and hoping, that you do in your consciences believe the
   things to be true, and real, and important, that we deal with you
   about: and that this must needs be a very enlivening thing, and tends
   much to animate a serious minister of Christ, and one who is in good
   earnest with his work, will appear if you do but consider these two
   things;--1st. What reason a man hath to hope, that conviction of
   conscience may end in conversion. And 2ndly. Consider how encouraging a
   thing this hope of conversion must itself be. These two things are
   distinctly to be considered, to make out our present purpose.

   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 hope 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, 2 Cor. x. 4, 5. "For the weapons of our warfare are not
   carnal, but mighty through God, to the pulling down of strong holds,
   and the subjecting every thought and imagination to the obedience of
   Christ." The conscience or practical judgment is subjected, so that we
   have an end of men's counter-risings; they have nothing in their
   judgment to oppose, their imaginations they are gained, their notions,
   their thoughts, their apprehensions are certified and set right in
   these points. This is now a great thing, for it is the leading thing,
   and the introductive thing, in order to the work of conversion. The
   judgment, which, (I say) in reference to matters of practice, is
   conscience; that is the leading faculty, and when once that is gained,
   and a conquest is obtained over that, it is as if, in the taking (as
   was said) of a rebel garrison, the counter-scarp is won, or the great
   port-royal is won, which is a great thing. And,

   (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 and 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 on 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, Acts ii. 37, who have been pierced to the very
   heart, and cried out; "Men and brethren, what shall we do?" Heart doth
   comprehend and take in conscience there; the governing faculty,
   together with the governed, as is usual in scripture, to take heart in
   that latitude. A serious faithful servant of Christ in this work hath
   reason to argue thus; Quicquid fieri potuit potest. That which hath
   been done, and by the same agency, that method which hath succeeded to
   so happy purposes before, the like may be done again in the same way,
   by the same agency, and in the same method, why should not we expect,
   why should not we hope for it? especially if we add,

   (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 herein 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 next 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
   whatsoever, 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 5th verse of this chapter, "we preach not
   ourselves, but Christ Jesus the Lord, and ourselves your servants for
   Jesus sake." Not ourselves finally, but only ourselves your servants
   for Jesus sake; and therefore his interest and his concernment must be
   greatest and highest in our eye: it is to him, therefore, we owe the
   principal deference and highest honour. And there will be a convincing
   testimony for him in your very consciences, whether you turn or not
   turn. If we can but prevail so far, in applying to conscience, as to
   convince it, you will go down with conviction into the place of
   torment, and thereby a testimony will be gained for our glorious Lord,
   that his overtures were all easy, all reasonable, all kind, and all
   indulgent: and this is a great thing we shall have gained, though it be
   but secunda post naufragium tabula. It is a consolation, though it be a
   consolation against a sad case, a very sad case, that any should
   descend to perdition, from under the gospel, with convinced
   consciences.

   But no more of this at present.
     __________________________________________________________________

   [9] Preached February 22, 1690.
     __________________________________________________________________

SERMON VII. [10]

   2 Corinthians, iv. 2.

   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 must 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 are 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." Phil.
   iii. 17-20. If one had said to him, What need you toil and harass
   yourself in such labours, and to run such hazards as you do, in a
   continual course? What are you to gain by it? Gain, saith he, why I
   shall gain my point. I shall gain my great design, the only thing I am
   solicitous for, and the only thing, in comparison, that I aim at; that
   is, that Christ may be magnified in my body, whether by life or by
   death; whether I live, or whether I die, all is one to me; I am content
   to run through a thousand deaths for the glory of that name;--that that
   name may be glorified in my living and dying. Here is a continual glory
   arising to that name out of this application to men's consciences, when
   all men, out of conviction of conscience, must be forced to own and
   acknowledge the truth, and authority, and righteousness, the power,
   wisdom, and goodness, which are all comprehended in this great name;
   and therefore, it is, that the ministers of Christ are to make this a
   measure to themselves, in all their ministrations, to direct them to
   this very end and mark; that is, the bringing men under such
   convictions, that a just testimony may result to this great name,--the
   name and honour of their glorious Lord. The Apostle's reasonings do
   most evidently imply this, which you find he useth in that 14th chapter
   of his former Epistle to these Corinthians, verse 24; he is there
   directing and ordering how they should order, manage, and methodize
   their ministrations, so as that they might be most apt to convince;
   that they should prefer plain instructive words, before strange
   tongues, though that might very much amuse, and gain to them (it may
   be) a great deal of applause, that such and such could speak in
   assemblies so many languages; but, (saith the apostle,) when the
   business of instruction by prophecy, (as the word must there be used,
   and it is frequently, when that is attended to,) if there comes in one
   that is unlearned, such an one is convinced of all, and judged of all;
   and thus are the secrets of his heart made manifest, and so, falling
   down on his face, he will worship God, and report that God is in you of
   a truth. This, (saith the apostle,) I must have all your ministrations
   directed unto; you must aim at this, to carry things so, that the
   hitherto Pagan world, (as they shall have opportunity to observe and
   know what things are taught among you,) from the plain evidence of the
   things, may be judged and condemned in their own spirits, and may be
   brought down on the knee, to fall and kneel, and confess God is in the
   midst of this people; God is in these ministrations of a truth: you
   must order things so, that this end may be effectually obtained,
   observably gaining a testimony to God out of the consciences of those
   you shall have to do with; and if this be any one's end, upon which his
   heart is set, upon which he is principally intent, according as his
   success is, in order to this, his great and principal end, so will his
   encouragement be, and the strength and vigour of his spirit in
   prosecuting his work: according as his labour is either more actually
   successful, or hopeful, accordingly is his spirit raised up and kept up
   within him in his work; and this is a thing which carries its own
   proper right with it, whether it do fall in with the conversion of
   souls, or whether it be severed from it.

   (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; for 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 to 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, Isaiah xlix. 5. It is spoken
   directly and principally of our great Lord himself; but it is
   applicable, in a subordinate sense, most justly unto all that do serve
   under him. In the third verse of that chapter, it is said, "Thou art my
   servant, O Israel, in whom I will be glorified." And verse 4th. "I have
   laboured in vain; I have spent my strength for nought and in vain."
   That name of Israel is put upon him, as sometimes, elsewhere, the name
   of Jacob is, as signifying Christ-mystical, and comprehending all his
   people with him and in him. "Then I said, I have laboured in vain; yet,
   surely my judgment is with the Lord, and my work with my God. And now
   saith the Lord, that formed me from the womb to be his servant, to
   bring Jacob to him: Though Israel be not gathered, yet shall I be
   glorious in the eyes of the Lord, and my God shall be my strength." I
   shall not stay to dilate (as I might with much point) upon this
   scripture. Again, look back to the 2nd chapter of this epistle, where
   our text lies, and you will see, from the 14th verse onward, much to
   this same purpose. The apostle speaks of the pleasant savour which the
   faithful ministers of Christ do carry with them in their ministrations,
   or in respect to the gospel which they dispense, both in reference to
   them that are saved, and in reference to them that perish. "Thanks be
   to God, (saith he,) which always causeth us to triumph in Christ, (and
   they that triumph in Christ are far from fainting,) and maketh manifest
   by us, the savour of his knowledge in every place: for we are to God, a
   sweet savour of Christ in them that are saved, and in them that perish.
   To the one, we are the savour of death unto death; and to the other, we
   are the savour of life unto life." It is true that we are so; a sweet
   savour of God in Christ to the one and the other, or in reference to
   the one and the other. And where there is a certain acceptation, there
   is a certain reward, which, when our Lord himself did eye, we are not
   disallowed to eye, you may be sure; "for the joy that was set before
   him, he endured the cross, despised the shame, and is sat down at the
   right hand of God." Heb. xii. 3. That great and eminent servant of his,
   Moses, it is recorded of him, not as a blemish, but to his honour, that
   he had respect to the recompence of reward. Heb. xi. 7. And the apostle
   Paul tells concerning himself, when he avowed himself to be the apostle
   and servant of Jesus Christ, (as in the beginning of his epistle to
   Titus,) he adds, "in hope of eternal life, which God, who cannot lie,
   hath promised;" as if he would, by that answer an inquiry, which (it
   may be) some, who had heard of his name, might wonderingly make, What
   should be the matter that Paul, that wise man, that learned man, that
   man so strenuous an assertor of Judaism, and so devoted to the
   strictest sect of Pharisaism, should suffer himself to be imposed upon,
   so as to espouse the despised Christian name and interest? He, it
   seems, is become a minister of the gospel of Christ, a servant of him
   that was crucified at Jerusalem not long ago, as a common malefactor;
   how comes such an one as Paul to espouse that interest and profess that
   name? Why, I do it, (saith he,) "in hopes of eternal life, which God,
   that cannot lie, hath promised." Here is enough to keep me from
   fainting and sinking in this work, may a faithful minister of Christ
   say, notwithstanding whatsoever of labour and toil it carries in it;
   and, notwithstanding whatsoever inconvenience it may draw after it; it
   is all in hope of eternal life, which God, that cannot lie, hath
   promised. And they know their Master and Lord that employs them, that
   he who will not suffer so mean a thing as a cup of cold water, to a
   disciple, in the name of a disciple, to lose its reward, will never let
   a devoted life, spent in his service, and in an endeavour of serving
   that great design of his, which his heart doth so appear to be always
   set upon the saving of souls, to lose a correspondent reward:
   therefore, such sincerity, in applying to the consciences of men in the
   sight of God, knows who sees it, who judgeth of it, carries in it
   encouragement enough, directly God-ward, and Christ-ward, from whom
   they are encouraged, and principally concerned to expect and seek it.
   But,

   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." Phil. i. 20. And so in
   the words immediately before the text, "We have renounced the hidden
   things of dishonesty or shame, (as the word may be rendered;) not
   walking in craftiness, or handling the word of God deceitfully, out by
   manifestation of the truth commending," &c. And, as in the close of the
   2nd chapter of this epistle, "We are not as many which corrupt the word
   of God," (adulterate it caupoinzeing it,) "but as of sincerity, as of
   God speak we in Christ." We do nothing we need to be ashamed of, as
   long as we do but apply ourselves about such things as carry their own
   evidence in them to the consciences of men. Our work admits well enough
   to be done above board; we need seek no corner, no darkness, no shadow
   of death, wherein to lie hid; we may well go open faced in all that we
   do; we have no other design, but to convince men, and bring them back
   from their destructive ways, and finally, become instruments of their
   being safe and happy.

   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?" Acts ii. 37. We read of others cut to the
   heart by that sermon of the first martyr, Stephen. Acts vii. 54. And
   they, thereupon, immediately gnash their teeth; and their business is
   to gather up stones, and stone him to death. This, it is true, may be,
   and admit it to be so, the sincere desire of his glory for whom they so
   expose themselves in their ministration, approving itself to his very
   eye, carries enough in it to fortify them against the most formidable
   appearances of this kind. The apostle makes this supposition, even of
   running the hazard of a fiery trial; when he is exhorting them that
   speak, "To speak as becomes the oracles of God." 1 Peter iv. 11. And
   with this same design, that our great Lord, for whom we speak, may be
   glorified, may have a glorious testimony arising to him. "If any man
   speak, let him speak as the oracles of God; if any man minister, let
   him do it as of the. ability that God giveth; that God in all things
   may be glorified through Jesus Christ." And the very next words are,
   "Beloved, think it not strange concerning the fiery trial, which is
   sent to try you;" never be concerned for yourselves, though there be
   danger of a fiery trial incurred, if you can but be conscious to
   yourselves of your own sincerity, that you speak as becomes the oracles
   of God, with this design, that God and our Lord Jesus may be
   glorified." And so doth the transaction of all this affair, in the
   sight of God, carry with it a great matter of encouragement; that is,
   sincerity puts our affairs directly into the best posture that can be
   wished, towards God and Christ; and leaves them not in so ill a posture
   towards men, as that any thing should be feared from them, or can
   possibly arise from them, to cause dejection or despondency of spirit,
   in any one who is with such sincerity engaged in this great work.

   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 to, 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 double 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, Philipp. ii.
   16. that they would demean themselves, "as sons of God without rebuke
   in the midst of a crooked and perverse generation, among whom they
   lived, and shined as lights in the world:" that, as light was, through
   the word of God in the gospel, let into their consciences, it might
   shine through again in their conversations, that they might hold forth
   the word of life; and why? upon what design or consideration? "That we
   may be comforted," that we may rejoice, as not having run in vain, or
   laboured in vain. Whatsoever greater weight there was to be in the
   consideration of their own salvation, and eternal well-being, this
   consideration also was not without its weight; it cannot be said of it,
   that it had no weight. That we may rejoice, too, and rejoice with you,
   in the day of Christ, as not having run in vain, or laboured in vain.
   But, in the last place,

   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 you 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.
     __________________________________________________________________

   [10] Preached March 8, 1690.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

SERMON VI1I. [11]

   2 Corinthians, iv. 3.

   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 as 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," (Romans x. 17.) as the
   apostle tells us. And then,

   (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, hath 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, Romans
   xvi. 25. "Now to him that is of power to establish you according to my
   gospel, and the preaching of Jesus Christ, according to the revelation
   of the mystery which was kept secret since the world began, but now is
   made manifest, and by the scriptures of the prophets, according to the
   commandment of the everlasting God, made known to all nations for the
   obedience of faith." That gospel which had been so long kept secret, it
   became then revealed, when the preaching or it was set on foot, even in
   all the several nations, by permission, there being no restraint, no
   prohibition, to preach it to any nation; no nation being excluded, but
   a commission given to preach it to all indefinitely; that is, to any,
   as there should be opportunity. Now, it is said to be, in that sense,
   an hidden gospel, the same thing that we have elsewhere: "The mystery
   which hath been hid from ages and generations, but is now made manifest
   to the saints; to whom God would make known what is the riches of the
   glory of this mystery among the Gentiles, (Colossians i. 26.) which is
   Christ in you, (or among you,) the hope of glory." That is one sense
   wherein the gospel is an hidden gospel. Where it is not so much as
   preached, nor hath been; where the external dispensation of it hath
   never come, there hath been no application made to men's external sense
   by it, or concerning it. This is not the direct intendment of the
   apostle here; he speaks to them whom he supposeth to have had the
   gospel hitherto, and at this time to have it. We are, in the gospel
   dispensation, actually applying ourselves to the consciences of men in
   the sight of God, and yet he supposeth the gospel to be hid. It is not
   hidden, therefore, in that sense; or its being so hid, that is here
   meant.

   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 not 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." Luke
   ix. 45. The business was what he had foretold them of again and again,
   touching his own approaching sufferings: it met with obstructed minds;
   they could not endure to hear with that ear. There was the same sense
   latent with them all, which Peter was more alert and open in owning and
   speaking: "Master, favour thyself, these things shall not be unto
   thee." They who had so high an expectation of his temporal reign and
   kingdom, such a thing as this, though he had told it them over and
   over, and told them again, in this chapter, upon his transfiguration,
   or a little after, that such and such things he must suffer, such and
   such things should be done to him, it entered not into their minds,
   they perceived it not, it passed as water glides over a rock, that
   admits it not. And so it is with the greatest and most important truths
   of the gospel that can be spoken about, that can be brought under their
   notice. Commonly they do give them the hearing when they come to such
   assemblies: they hear of the lost undone state of sinners, as they are
   such, and that there is reconciliation to be had by a Redeemer; but
   that Redeemer must and will have the throne; have their hearts changed,
   and their natures renewed. God's kingdom must be set up in their souls,
   and in its power take place in them; and sensual lusts and inclinations
   must go down, be subdued, and brought under. Men hear such things, but
   they do not enter into their minds, they will not allow them to sink
   into their minds; and so they hear them as if they heard them not. It
   can not be said, they were never told them, that they never heard them.
   The first passage towards the heart, the ear, there the word goes
   through; but at the mind, there, with many it stops. They do not, that
   is, they will not, bend their minds and understandings to take in so
   plain and so important things. And,

   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. Many 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." 2 Cor. viii. So plain a thing as
   this is, the yielding themselves unto God, conscience will not see it,
   and be convinced, that thus it ought to be; but days, and months, and
   years, are worn out under the gospel, and so great things as these
   omitted. Men are continually called upon to turn, that they may live;
   but they never find a time to turn. They will not settle this judgment
   with a convinced conscience, I must break off this course, or I am
   undone; that is, a course of estrangement from God, a living without
   God in the world. The gospel is, in this sense, a hid and unrevealed
   gospel; it doth not go so far as to take hold of conscience, though
   conscience is applied and appealed unto, from time to time. And then,

   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, (2 Cor. iii.) and the
   evangelical dispensation, he gives the preference (as there was cause)
   to the evangelical dispensation, far above the Mosaical and Judaical,
   in this respect, that there was a clearness which went with the gospel
   dispensation, which did not accompany the Mosaical one; and, likewise,
   that there was a power and efficacy that went with the gospel, that
   went not with the law. Towards the latter end of the foregoing chapter,
   he discourseth to them, that, in opposition to the former dispensation,
   there was a clearness of light in the latter dispensation. Whenever the
   law was read among the Jews, it was a veiled thing: he refers to that
   which is an usage among them, at this day, when the law is read, to
   have a veil covering them, as I have seen, (and it is like many of you
   have seen,) looking into their synagogues: but the apostle, you see,
   speaks there of the veil on the heart; which, as the former doth import
   opposition to the clearness and perspicuity of light, that did shine in
   the gospel dispensation, this speaks somewhat opposite to that efficacy
   and power upon the heart, which did accompany that dispensation too; so
   as that souls should be transformed and changed by it, into the image
   and glory of it. "We all with open face, beholding, as in a glass; so
   we read it, and we read it with disadvantage, considering i he
   similitude that he had made use of before: for the word we read open,
   signifies unveiled, he having been, a little while before, speaking of
   the veil. "We all, with unveiled face, (so it should be, to make the
   matter clearer, though the sense be the same,) behold, as in a glass,
   the glory of the Lord:" but, for that poor people, they had. a veil not
   only upon their faces, but a veil upon their hearts, so as that nothing
   should enter there. But when it shall turn to the Lord, the veil shall
   be taken away: when it shall, the expression is impersonal; when there
   shall be a turning to the Lord; when the season of the general turning
   of that people to the Lord shall be, the veil shall be done away. And
   now we, for the present, with unveiled face, behold, as in a glass, the
   glory of the Lord, and are changed into the same image. And when the
   gospel is hid in this sense, it is a very dismal thing; that is, that
   it should go through the ear, and through the mind, and through the
   conscience, and, after all this, stop at the very heart. A veil
   enwrapping the heart, shuts it up: light shines, shines round about in
   the external dispensation, shines into the mind, things are competently
   understood; shines into the conscience, and that is convinced that
   those things are true and right which the gospel doth hold forth; and
   my practice, in reference thereunto, hath been wrong, injurious,
   altogether inexcusable, and, consequently, unsafe: and yet the heart
   holds out; this last fort yet surrenders not, is not taken; the glory
   of the gospel is not revealed there, doth not shine into the heart, so
   as there to take in the glory of God in the face of Jesus Christ; as
   the 6th verse of this chapter speaks.

   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 of 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 do 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." Ephes. iv. 18.
   But what kind of ignorance is that? See how it is paraphrased,--it is a
   blindness of heart,--it is a blindness, because they will not see, a
   voluntary affected blindness: and this makes the hiddenness of the
   gospel to be so in a sinful sense, for here is voluntarium in the case;
   the same thing that we find spoken in reference to natural light in the
   pagan world; that is, that there was that which might be known of God
   among them, it was manifest in them, for God had revealed it to them,
   or among them, as the particle there used may signify: but they liked
   not to retain God in their knowledge. Rom. i. 20-28. As it there
   follows; "That knowledge was ungrateful to them, and an unwelcome thing
   to them; and, therefore, they fence against it, and exclude it from
   among them, what they can, as a man, would keep off fire from his
   bosom; such was the light of God which shone to them; "Light shineth in
   darkness, but the darkness will not comprehend it." John iii. 19. The
   minds of men do fortify themselves against this light, as much as in
   them is: so in reference to gospel light too, "This is the
   condemnation, that light is come into the world." John iii. 19. Here
   was supervening light, accessary light, come into the world; "But men
   loved darkness, rather than light, because their deeds were evil." And
   so the gospel is an hidden thing to them, because they do exclude it,
   even to the very uttermost; stop it where they can stop it, either by
   not understanding it, or not considering it, or by not admitting
   conviction about it, or by not obeying from the heart. And then,

   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." Rev. xxii. "And when I would have purged you,
   and you would not be purged, your iniquity shall not be purged from you
   till you die." Ezekiel. But when that hath been persisted in long and
   highly, as the case was, in reference to the old world, it comes to
   this at last, "My spirit shall not always strive with men." Gen. vi. 3.
   God did contend long, even by his Spirit, against the wickedness of an
   apostate world, till at length, a deluge and flood comes; and a little
   before that, the determination goes forth; "My Spirit shall no longer
   strive with man:" I see men are intent upon perishing, they will be
   lost, let them, be lost: I have been striving with them, so long, and
   they will have that course that ends in perishing; my Spirit shall give
   them obstruction in their way no longer." And this was the
   determination, at length, in reference to that people of the Jews, that
   peculiar people that he singled out from the rest of the world; he bore
   their manners long, he contended with them long, while they always
   resisted the Holy Ghost; (as Stephen tells them;) "As your fathers did,
   so do ye." Acts vii. 51. Implying this to be, with that people, an
   intailed war upon their posterity, with the Spirit of God: you do but
   keep up a war against the Divine Spirit from age to age, as your
   fathers did before you; "They rebelled, and vexed his Holy Spirit, till
   he turns and fights against them, and becomes their enemy." Isaiah
   lxiii. 9. But what did things come to in this contest, between the
   Spirit of God, and the fathers of this people, to whom Stephen speaks?
   Why, in reference to them, it comes at last to that terrible doom,
   which we have in the 6th chapter of Isaiah, and 10th verse. All that
   goes before in that chapter, is nothing else but a terrible preparation
   for that awful solemnity, of pronouncing this doom. Here is a glorious
   appearance of the great God in the temple, in the very year of King
   Uzziah's death, of which you may read in the known story; "I saw"
   (saith the Prophet) "the Lord sitting upon a throne, high and lifted
   up, and his train filled the temple; above it stood the seraphims, each
   of them had six wings; with twain he covered his face, with twain he
   covered his feet, and with twain he did fly." One of these seraphims
   crying to another, "Holy, holy, holy, Lord God of Hosts, the whole
   earth is full of thy glory." Here is a most magnificent, splendid, and
   glorious appearance; And what was it for? What was the design of it?
   The prophet is called forth, he is astonished at the sight, and cries
   out, "Woe is me, I am undone, I am a man of unclean lips, for mine eyes
   have seen the King, the Lord of Hosts." Well, he is fortified, being
   almost sunk in his spirits upon the terrible majestic glory of this
   appearance. One of the seraphims flies to him, with a live coal in his
   hand, lays it on his mouth, toucheth his lips, tells him his iniquity
   is purged away. Well, what is after all this? Now, saith God, "Thou art
   thus prepared, I have a message for thee to go upon." And what is that?
   Why, saith he, "Go and tell this people, hear ye indeed, but understand
   not; see ye indeed, but perceive not; make the heart of this people
   fat, and their ear heavy, and shut their eyes; lest they see with their
   eyes, and hear with their ears, and understand with their hearts, and
   be converted and be healed." This is the design of this glorious
   appearance, and this solemn message, after this august manner; a thing,
   that might even shake the foundation of heaven and earth, to have the
   case represented and in view, as really it was: and you find that this
   very thing, this passage in this chapter, it is with the greatest
   awfulness imaginable, reiterated again and again in the New Testament:
   several times by our Saviour, and at length by the Apostle Paul, when
   finally testifying at Rome against that more perverse infidelity of
   this people, than ever he met with among Pagans; as indeed, it was
   always observable of them, they were more high, and haughty, and
   peremptory, and malicious, in their unbelief. Some, indeed, (when the
   apostle had convened them together at his dwelling house in Rome,)
   believed the things that were spoken, and some believed not. "And when
   they agreed not among themselves, they departed." (Acts xxviii. 25, 26,
   27.) After the apostle had spoken our word; and it is this terrible
   word repeated and recollected; "Well spake the Holy Ghost, by Isaiah
   the Prophet, to our fathers; Go unto this people, and any, Hear ye
   indeed, but understand not, and see ye indeed, but perceive not; for
   the heart of this people is waxed gross, and their ears are dull of
   hearing, and their eyes have they closed; lest they should see with
   their eyes, and understand with their hearts, and they should be
   converted, and I should heal them." This the matter may come to,
   conversion and healing; and I am speaking to you, to represent it to
   you, that it may come to this, on purpose to prevent (if God will) the
   other ever doing so; and if it be considered seriously, and taken to
   heart, as the importance of such a case doth require; it will never
   come to this sad issue among you. If there be none of you that do bend
   your minds, and fortify your consciences, and obdure your own hearts
   against the truth, and against the grace, and against the gospel of our
   Lord, things will have a better issue with you; they shall issue in
   things "that accompany salvation, though I thus speak." Heb. vi. 9.
     __________________________________________________________________

   [11] Preached March 22, 1690-91.
     __________________________________________________________________

SERMON IX. [12]

   2 Corinthians, iv. 3.

   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 in 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." Matthew xviii. 11. Every unconverted sinner is in this
   sense a lost creature. And so indeed they may be said to be all lost;
   Luke xix. 10. the whole apostate world yet continuing in their
   apostacy; upon a double account, 1st. In wickedness; and 2nd. Under
   wrath.

   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 under 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. Rom. viii. 5, 6.
   "You hath he quickened who were dead in trespasses and sins." Eph. ii.
   1. who were dead, lost in death. Death hath a present and actual
   dominion over all this apostate and unreconciled world; reigns over it
   in conjunction with sin. That is not to be understood barely of
   liableness to natural death, that is a low diminishing sense of that
   reign of death spoken of Rom. v. The restitution of that life is meant
   which was lost in Adam's transgression, by which not only did men
   become not only mortal but sinful: not only mortal as to their bodies,
   but sinful (and so under death) as to their souls; which was also the
   plain meaning of their being all dead; "The love of Christ constrains
   us, because we thus judge, that if Christ died for all, then we were
   all dead." 2 Cor. v. 14. An universal death stretching its wings over
   all this world, and covering it with a deadly shade every where; and
   all were alienated from the life of God, destitute and forsaken of the
   divine, the vital presence; God departed and withdrawn and gone, as he
   is from this apostate world yet unreconciled: and so are all said to be
   lost in wickedness, perdite nequam, as the common phrase is.

   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," Rom. i. 17. who hold the truth in unrighteousness, as men
   universally do. And so, in this double respect, men being generally
   said to be lost; lost in sin, and lost under divine wrath; the phrase
   of their being lost is so applicable to them as the like phrase would
   be to any man in this case, supposing these two things to concur in the
   particular case of any man; 1st. That he is a person dreadfully
   diseased, that some mortal disease is upon him that is likely to be the
   end of him very soon; and 2nd. That he is an offending criminal
   besides, that he hath fallen under the sentence of the law that
   condemns him to die. When these things concur in any particular
   person's case, that is, he is a most dangerously diseased person, hath
   a mortal disease upon him, and that he is under a sentence and doom to
   die at the same time; who would not say the man were lost? It is a
   great question whether his disease or the halter will dispatch him
   soonest. But he is lost the one way or the other: so it is with the
   apostate world; they are lost in sin; this is their disease which
   carries death in it. "To be carnally minded is death;" these men carry
   their own death about them wherever they go: and then they are under a
   doom besides; that is, all the impenitent unbelieving world lie under a
   doom, under a sentence. "There is no condemnation to them that are in
   Christ Jesus, who walk not after the flesh, but after the Spirit." Rom.
   viii. 1. What doth this imply, but that there is condemnation to all
   the rest, only those are excepted from condemnation who are in Christ,
   walking not after the flesh but after the Spirit? all the rest then are
   condemned men, dead men, all lost? This is one notion wherein those not
   actually destroyed, or on whom the infernal pit hath not already shut
   its mouth, may yet be said to be lost, as being liable to be lost, and
   as in a visible manifest tendency to destruction, that being
   continually impendent and approaching. But then,

   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." Luke iv. And yet even
   among these, there were some whose case was worse by far, and more
   dreadful than that of Sodom and Gomorrah; and it is easy to apprehend
   in general wherein. I shall not descend to particulars now, but reserve
   that to a further place afterwards in our discourse. It is very evident
   that among those that are lost in the sense and intendment that hath
   been mentioned; that is, as being liable to perish, and whose
   destruction is approaching and impending; among these some are yet,
   though lost, recoverably lost, others are irrecoverably, of the common
   case of the apostate world as such; though it be said of them they are
   all lost, yet they are recoverably lost; that is, if you consider no
   more than the common case as such; for there are proper apt means
   appointed for recovery and salvation which may probably have their
   effect upon them, their blessed effect, to recover and save them. And
   though there be degrees, very different degrees of danger, some may be
   more in danger, some are less so; yet the case admits of very vast
   difference when the gospel first comes among a people, and when it hath
   long continued among them.

   (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 work, 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." Matt.
   xii. 31. But I say as to their case, who may be thus said to be
   irrecoveraby lost, while they yet are on this side hell, whether it may
   be known to others, or even to themselves that they are so lost, I
   shall say nothing now; I have spoken my mind to that very publicly
   another way in that book called "The Redeemer's Tears;" and may say
   somewhat more to it in the use, before I pass from this subject. But
   that there are some (I say) so irrecoverably lost, while they as yet
   are under the gospel is out of all doubt; whether they can know it, or
   others know it, which is less to be supposed, I shall say no more now.
   But concerning them, of whom this is not to be said of them, that they
   are irrecoverably lost, though their case be much worse than the common
   case: yet there may be degrees in it of greater, and less probability
   of their yet being wrought upon to their recovery and salvation. And
   that we shall come to and consider by and by, when we speak of the
   connection between these two, the gospel's being hid, and their being
   lost.

   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
   is 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 hid 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.

   (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 heaven 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 to 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, (Rom. i. 18,) who hold the truth in
   unrighteousness." They that hold the truth in unrighteousness do hold
   it; it is got within them. Then, I say, there is a close and immediate
   grapple and tug between truth let in, truth intermitted, and
   conscience; but they have got the victory. Truth, so far as conscience
   receives it in, is engaged against corrupt inclinations, against
   vicious appetites, against a carnal heart that is averse and
   disaffected to God. Here lies the grapple between truth in the
   conscience, and the power of corrupt inclination in the heart. Well,
   vicious inclination hath got the victory; every such victory makes the
   next easier; every former victory makes way for a following one, with
   so much the greater facility; and conscience having been baffled once
   by the power of corrupt and carnal inclination can the more easily be
   baffled again. As you know, if there be two combatants engaged with one
   another in a very close tug and grapple, he that is conquered and
   receives the foil hath spent a great deal of his strength, and is grown
   weaker, and so is the more easily thrown again if there succeed another
   grapple. So it is in this case, when men have once brought conscience
   to yield, when they have succeeded so far in the design of mortifying
   conscience, further conquest is the more easy; for (as it hath been
   heretofore told you upon some occasion) when these two are engaged
   against one another, carnal inclination in the heart, and light in the
   mind, or conscience, they being opposite one to another, and mutually
   engaged one against another, the one must die; either conscience must
   be mortified, or corrupt inclination must be mortified. And whereas,
   the design, intendment, and tendency of gospel truth is to in force a
   mortification of corrupt inclination; but the gospel is hid and doth
   not prevail in order thereunto, then the other part is doomed to death.
   There can be no consent, no yielding to it, that corrupt inclination
   should die: then that of course must be yielded to, let conscience die;
   if there must be a mortification, let it be upon conscience, and not
   upon appetite, not upon corrupt inclination, let that live, and let
   conscience die. And so much now is done towards the killing and
   mortifying of it; and so it grows weaker and weaker still, by how much
   the more the resistance to a gospel yet hid hath been continued and
   kept on foot. And so the indisposition grows more and more, the longer
   the gospel is hid; and so there is so much the more likelihood to be a
   being finally lost. That such will be finally lost, are in the way, and
   tending to it apace, in the concurrence of such things as do now meet
   in their case; as we would say of a vessel in a storm, and as was said
   of that wherein the Apostle Paul was, all hope that they should be
   saved was taken away; Acts xxvii. 20. No hope left of being saved. You
   may suppose such a concurrence in such a case, that there shall appear
   very little hope; here are so violent storms upon the soul that hath
   abandoned and surrendered itself, against conscience, to the government
   of lust and corrupt inclination.

   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.
     __________________________________________________________________

   [12] Preached, March 20, 1691.
     __________________________________________________________________

SERMON X. [13]

   2 Corinthians, iv. 3.

   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 greater 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 verse)
   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 Heb. iii. 11, quoted from
   the 95th Psalm, that was sworn against them that believed not; as it
   was here in this context said, the minds were blinded of them that
   believed not.

   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 thing! 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 7th of Acts, of
   dying Stephen. There is time supposed to have been afforded to such
   under the gospel, to whom the matter is come to this. They had their
   day; those that live within the compass of that light which revelation
   adds to the common light of natural reason; they have their more
   special day, and have always had so. There is a time, concerning which
   it is said to sinners, "To-day, if ye will hear my voice, harden not
   your hearts." He limits a certain day, a certain now; and this is a
   more critical now. There is a more peculiar crisis of time with such as
   live under the gospel than is with other men that have not that
   peculiar light which is afforded to the church of Go d in the world.
   God did, in a sort, connive at the nations of the earth that went every
   one in their own way, as it is said in the 17th of Acts, did overlook
   them, did not look upon them with so curious, so narrow, so inquisitive
   an eye; (as it were, speaking of God after the manner of men;) "but now
   (saith the Apostle) he commandeth all men every where to repent." As
   that Roman Consul, who, treating with Antiochus, (who made war upon
   some allies of the Roman state,) demanded of him in the name of the
   senate and commonwealth of Rome to withdraw his forces from molesting
   such a place. Saith the king, What time do you allow me to think of
   this, or consider it? He immediately draws, with a rod he had in his
   hand, a circle about the king, and tells him,--Now, before you stir out
   of this circle, declare whether you will be a friend to the senate and
   people of Rome, or an enemy:--so doth God circumscribe men, and set
   them limits. Now, out of hand, it be in reference to some of us here in
   this assembly; the determination may be now, before you stir out of
   this place, Declare whether you will be reconciled, or persist in your
   enmity and unreconciled state. How many passages of Scripture do speak
   to this sense! "Seek the Lord while he may be found, and call upon him
   while he is near; let the wicked forsake his way, and the unrighteous
   man his thoughts, and let him return unto the Lord, and he will have
   mercy upon him, and unto our God, for he will abundantly pardon."
   Isaiah lv. 5, 6. Now or never; now you have time for it; it may be,
   shortly you will have none, nor any ever after. It is a great thing
   which you find in that somewhat parallel text, (Luke xix. 42.) our
   Saviour beholds Jerusalem with weeping eyes, in his approach to it,
   being then upon the opposite hill, the Mount of Olives, between which
   and that whereon Jerusalem stood there was a valley, in which ran the
   Brook Kidron; when he was on the opposite hill, and on his descent of
   that, he having a convenient view of Jerusalem, as it lay before him,
   he weeps over it in such words as these, (mingled with tears,) "Oh!
   that thou hadst known, at least, in this thy day, the things that
   belong to thy peace! But now they are hid from thine eyes." Tears
   intermingle with, and at length interrupt the words, and cause that
   apotheosis, so as that the sentence was not filled up. "If thou hadst
   known, in this thy day, the things that belong to thy peace." It is
   filled up with a more speaking silence, by a silence more emphatical
   than words could be,--"If thou hadst known;" we are only left to
   conceive what had been if they had known the things that belong to
   their peace in that their day; "but now they are hid from thine eyes!"
   Oh, how terribly emphatical is that now! Now they are hid, a little
   while ago they were not hid; now they are. The curtain is drawn that
   creates (for aught we know) an eternal night; that curtain being drawn
   between the wretched soul and that glorious light that did shine upon
   it:--"Now is the accepted time, now is the day of salvation." 2 Cor.
   vi. 1, 2. There is such a now, and there is another now; wherein this
   now is over, as in that 2 Cor. vi. 2. referred to that of the Prophet
   Isaiah, xlix. 8; supposing then, any to be thus lost, they were not
   always so lost; the case was in this respect sometimes otherwise with
   them. And then,

   2. Supposing them thus lost, and the gospel thereupon thus hid,
   permanently hid, this must refer to the former provocation; 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 (Acts ii. 11.) that when that
   gift of tongues was so amazingly, by miracle, first conferred, all the
   people in that vast confluence at Jerusalem, at that time, from so many
   several countries, each one heard in his own tongue.--What did he
   hear?--"The wonderful things of God." The gospel is not another gospel
   from what it was then; it acquaints us with most wonderful things
   still. This was the aggravation upon Israel of old, upon Ephraim; "I
   have written unto them the great things of my law, and they have
   accounted them a strange thing," counted them strange to them. Hos.
   viii. 12. That might have been more commodiously expressed according to
   the significancy of the word there used, "were counted to the man alien
   thing," a foreign thing; a thing that concerned them not, which they
   had nothing to do with, which they looked upon as we used to look upon
   strangers, men that we never saw or knew before; we look upon them
   wistly; so they looked upon the wonderful things of the law of God, and
   so those do here upon the wonderful things of the gospel: whereas they
   are great and wonderful, they should command a man's ears, and engage
   the attention of his mind to consider and take notice of them; they
   look upon them as strange things, as alien and foreign to them, and
   which they had nothing to do with. This is very provoking, when such
   things are brought to our notice, as "angels stoop down to look into."
   The descent of the glorious Son of God into the world, how did it amaze
   the glorious angels above! What is the meaning of this? say they. They
   look down after him.--What is the intention of this strange
   descent?--What is it for that the heir of heaven should go down into
   that lost, forlorn, wretched world? He that was the brightness of his
   Father's glory, and the express image of his person, is going down to
   visit that dark region of death. What means he there? What would he do
   there? Did they think he went down to die? Did they think he went down
   to be a man? Did they think he went down to offer himself a sacrifice
   upon a tree for the redemption and salvation of such? When so wonderful
   things as these are made known; and about these things (saith the
   Apostle) we apply ourselves to the consciences of men in the sight of
   God; we appeal to their consciences about the rights of the Redeemer,
   and what duty, and what homage, must be owed to him from the redeemed.
   And, if our gospel be hid you are lost; if you will not regard such a
   gospel, though having in it so great things, you must be lost. And
   then,

   (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
   to 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 1st of Hebrews,
   beginning, "God, that spake many other ways in former times, hath now
   spoken to us by his Son;" and continues speaking to us by his Son; and
   (as he represents the case in the next chapter) "How shall we escape if
   we neglect so great salvation, which began to be spoken by the Lord,
   and was confirmed to us by them that heard him; God bearing them
   witness?" And afterwards, in the 12th chapter and 25th verse, "See that
   ye refuse not him that speaketh; for if they escaped not who refused
   him that spake on earth, much more shall not we escape if we turn away
   from him that speaketh from heaven." This is said, when we are told
   that our Lord was at the right hand of God on the throne of the Majesty
   on high; as in the 3d verse of that chapter, having given an account of
   our being under this ministry of the Son of God; though we are told,
   that, "he, having purged our sins by himself, he sat down on the right
   hand of the Majesty on high;" yet still we are under his dispensation,
   and still he is the great Speaker to us; so that now, when any suffer
   themselves to be thus lost under the gospel, in their own sinful and
   chosen deceiving blindness and enmity against it, no wonder if it be
   deter mined that it shall be an hidden gospel to them, and they lie
   long enough under the dispensation of it, and be never the better; for
   they have been affronting the Majesty of the Son of God under the
   dispensation all this time. He that did seek and command greater
   attention, and greater reverence, and greater subjection of spirit, and
   upon higher right and title than when there was that terrible
   appearance upon Mount Sinai, that shook the earth, and that seemed as
   if it would have put the creation into a paroxysm; there hath been a
   greater obligation to the deepest reverence and veneration upon them.
   And how just is the provocation when this gospel is neglected, and men
   lose themselves under it, for him to say and determine this,--Well now,
   as to you it shall always be an hidden gospel! And again,

   (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 name. 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." Heb. vi. 7, 8. "He that being often
   reproved, hardeneth his neck, shall suddenly be destroyed, and that
   without remedy." Prov. xxix. 1. A fearful thing, when the gospel itself
   shall not be my remedy!--shall be destroyed without remedy; no remedy
   shall remedy your case. And,

   (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."
   Acts vii. He was then always striving, more or less, otherwise there
   could not always be a resistance. That is doing "despite to the Spirit
   of grace." Heb. x. 29. And herein is the greatest provocation, as I
   have told you heretofore, there is a remarkable accent in that
   expression, "the Spirit of grace." Oh, that Spirit of all kindness, and
   grace, and sweetness, and benignity! to despite him, what an high
   provocation is this? When he comes and toucheth any of your minds, and
   makes some impression on your hearts, saith he, secretly and inwardly:
   "Sinner, wilt thou yet return? Hast thou yet no desire after God?--no
   inclination to know a Redeemer, and choose and close with him? Now to
   spite a Spirit of grace, when he speaks to you so kindly, and so
   sweetly, and so tenderly,--Oh, sinner, do not go on, and perish for
   ever!--here is the very height of provocation." The word, in the
   original, signifies to in jure inwardly the Spirit of grace, to make
   the injury enter into him, as it were; it imports to sting a man to the
   heart, to the very soul; as if it had been said, your injury pierceth
   into that Spirit of grace, that Spirit of Jove, kindness, and goodness;
   it enters into it. Thus it must be, when in such days, and at such
   times as these, the great things of the gospel are heard with no
   effect. And,

   (6.) It must be supposed, conscience was in some mea sure convinced at
   this time; for applications were made to it 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 Heb. iv. 4, 5.
   after all this, to lose yourselves in darkness and wickedness; now if
   the gospel be hid, there is no recovering such by repentance, as he
   thereafterwards speaks. But,

   (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 from 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." Hos. xiii. 9. He was ready to help thee,
   and to save thee, thou only destroyed thyself; he only withdrew that
   presence for which thou didst not care, that Spirit which thou didst
   vex and grieve; that is all: he never put any ill thought or
   inclination into thy mind and heart, thou destroyedst thyself; he did
   but say, These wretched creatures do not care for me, do not care for
   my Son, do not care for my Spirit; well, I will retire, I will let them
   alone, I will let them have their own way. He had said to you, "Turn ye
   at my reproof, I will pour out my Spirit upon you, I will make known my
   words unto you; I called and ye refused, I stretched out my hands, and
   no man regarded." Prov. i. Well, I behold your destruction now. It is
   not said, I will destroy you, but "I will laugh at your calamity, and
   mock when your fear cometh;" and it will certainly come. God tempteth
   no man, neither is he tempted by any; but every man is "tempted when he
   is led away of his own lust and enticed." James i. 14. And then I would
   add lastly,

   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 become 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.
     __________________________________________________________________

   [13] Preached April 12, 1691.
     __________________________________________________________________

SERMON XI. [14]

   2 Corinthians, iv. 3.

   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 forsaken 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, Heb. iii.) unto them was the gospel preached, as well as to us.
   And their gospel was called the law, as that whole revelation went
   under the name of the law: "They that have sinned without the law,
   shall perish without the law." In those days when the law was the more
   conspicuous part of it, they had it "by the ministration of angels, but
   they kept it not." Acts vii. 53. Nay, though it were by the most divine
   preacher, our blessed Lord himself; "How can we escape if we neglect so
   great salvation, which began to be spoken by the Lord himself?" Heb.
   ii. 2. even that gospel was preached by the Son of God himself, and as
   it was, so was an hidden gospel to many, and they lost souls under it.
   A man may perish as well under an hidden gospel, as under no gospel.
   And again,

   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 souls. How often is it called by names that signify so much?
   "To you is the word of this salvation sent." Acts xiii. 22. "After you
   heard the word of truth, the gospel of your salvation." Eph. i. 13.
   "How can we escape if we neglect so great salvation, which first began
   to be spoken?" Heb. ii. 3. What doth the words of this gospel
   speak?--It speaks salvation. It is a great matter to know the gospel by
   its true name, and to understand it accordingly: to think what God hath
   sent among you, when he hath sent his gospel among you; and that which
   is its end and design, ought to be yours in attending it. The gospel
   would make great and glorious work (I doubt not) among us, if it were
   more generally come to this, that the true end of the gospel were our
   end, were convinced when we come to attend; how would it confound many
   a one if they were to give an account of their end in coming to attend,
   and wait on the ministry of the gospel? I am going to such a place,
   such an assembly, such a church, such a meeting-house. Well saith one,
   and what are you going for? I am going to hear what such a man can say;
   I am going to please my fancy and curiosity, to gratify my novel
   humour. God knows how few come to such assemblies with that temper of
   mind so as that they can truly say, being asked, He that knows all
   things, knows I go to look after the salvation of my own soul; it is a
   gospel of salvation that I go to attend upon, and I go to attend upon
   it as such, on purpose that I may be saved, that I may in this way be
   working out my own salvation. But what an affront is it to the great
   and glorious Lord of heaven and earth to pervert the design of this
   gospel. What? Have men nothing to play with but sacred things: things
   that carry the stamp of the authority and majesty, as well as the grace
   and goodness of Heaven upon them? Is there nothing else to be trifled
   with but things of that sacred and awful import? No wonder if the
   gospel be hid, and no wonder if souls be lost by multitudes at this
   rate. But again,

   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 go 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!" Matt. xi. 24, 25.
   hast caused thine own bright light to penetrate, to strike through into
   my very soul, to shine into my heart, as it follows in this context:
   "And thereupon, though I was a wanderer, a stray and lost creature,
   thou hast sought thy servant, I went astray like a lost sheep; seek thy
   servant, for I do not forget thy commandments." Psalm cxix. last verse.
   Thou hast sought thy servant, and found him out. And thou mayest say of
   thy soul, as the father of his prodigal son; "This my soul was lost and
   is found." Luke xv. last verse. "We all went astray as lost sheep, and
   he bare the iniquities of us all," Isaiah liii. 6. that we might be
   recovered and saved at last. Oh you that find gospel light to enter
   into your souls, bless God, and admire! The gospel is not hid from me,
   I am therefore saved out of my lost state.

   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 be
   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 hope 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." John iii. 16. While this gospel
   that makes this connection between believing in the Son of God and not
   perishing, not being lost, but being saved, stands unrepealed, we have
   no reason for total despair. Still if I believe, I shall be saved; if I
   believe in the Son of God, I shall live. I have been a vile creature,
   it is true; a great rebel, not only against the authority, but against
   the grace of God; and I have deserved to perish a thousand times over,
   and to be given up as lost without remedy. But the gospel is not yet
   repealed that saith, Whosoever believes in the Son of God shall not
   perish, shall not be lost, but have everlasting life; it is not
   repealed in general, nor shall be to the end of the world. And what?
   Will any man say it is repealed as to him? It is repealed as to me?
   Pray shew that repeal! you can not say that it is repealed as to you,
   unless you had a Bible reached down from heaven that saith, whosoever
   believeth shall be saved, whosoever believeth on the Son of God shall
   not perish, but have everlasting life, except John such an one, or
   Thomas such an one, or Elizabeth such an one. Shew me such a Bible that
   saith the gospel is repealed as to you; though I believe never so much
   I shall not be saved, I am an excepted person. Where is the exception?
   Shew me the Bible wherein is that exception.

   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 enabled 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." John iii. 33. It cannot be said that because
   there is such a law that obligeth you to believe in Jesus Christ,
   therefore you certainly shall believe; but it is to be collected with
   the greatest clearness imaginable, that there being such a law obliging
   you to believe, you have reason to hope you shall be enabled to believe
   if you do seriously design the thing. Is it to be thought that God
   should come (as it were) directly to you, that the Son of God should
   apply himself directly to you, sinner: I charge thee, accept my Son,
   believe in my Son, take him to be thy Redeemer, thy Saviour, thy Lord;
   and that there should be no hope that ever you should do so, or that he
   will give you any help in order thereunto? This is the most
   unimaginable thing in all the world.

   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 him 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." Exod. xxxiv. 5.
   I will throw myself upon that name, I will cast myself on his mercy; I
   have nothing to do but that; and that, why should I stick to do? Now, I
   say, you please him, you please him beyond all things that in your
   circumstances you are any way capable of doing. The Lord takes pleasure
   in them that fear him and that hope in his mercy, pleasure in them!
   Strange that any act of an abject, guilty, impure, perishing wretch
   should be pleasing and grateful to the pure, holy, glorious,
   ever-blessed, God; that he should be pleased with any act of mine. Why,
   it is not as it is your's, but it is with reference to the object, as
   it is a thing suitable unto him, a tribute due to his great and
   glorious name. It is the best acknowledgment you can make of his deity,
   of his godhead, of his most excel lent perfect nature, comprehensive of
   all perfection, but wherein we are taught to conceive this as the most
   eminent, when we are told that God is love. Here is a poor creature, as
   insolent as he hath been, (saith God,) as proud, as full of enmity and
   malignity against me, now I see he comes to acknowledge me to be God,
   that is, acknowledgeth me to be merciful, infinitely, immensely
   merciful, beyond limits merciful, beyond expression merciful. He takes
   pleasure in them that hope in his mercy. Now (saith he) they give me my
   due, now they acknowledge me to be God, that they will yet hope in my
   mercy. Remember all this while that it is hope that I am encouraging
   you to without security; you have reason to hope, but you have no
   reason to be secure, no more than he hath who in a battle encompassed
   with thousands about him alive yet, yet alive, but still deaths are
   flying about him as thick as hail. You have reason to hope, but no
   reason to be secure; but if you hope, you do the most grateful thing to
   God, you pay him, the most pleasant grateful tribute that such an
   abject creature as any of us is capable of rendering to him: you give
   him the proper glory of the deity, boundlessly good and gracious, rich
   in mercy. This is to own him to be God, to own him to be infinite, to
   own that his ways do as far exceed your ways, and his thoughts your
   thoughts, as east and west, and heaven and earth, are asunder. Isa. lv.
   8, 9. Again,

   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 this 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.
     __________________________________________________________________

   [14] Preached April 19, 1691.
     __________________________________________________________________

SERMON XII. [15]

   2 Corinthians, iv. 3.

   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. And
   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. (Ephes. iv. 18.) "If thou hadst known, even thou, at least, in
   this thy day, the things that belong to thy peace; but now they are hid
   from thine eyes." If thou hadst known; it is plain, that that not
   knowing was faulty, inasmuch as their being afterwards hid was penal;
   and it could not be faulty but as being voluntary, that they did not
   desire to know the things of their peace; whoever of you can avow it
   before the great Searcher of hearts, and speak it to him as the sense
   of your souls, "Lord, thou that knoweth all things, knowest that I do
   desire to understand what the tenor and import of that rule is by which
   souls are to live or die forever; I desire to understand it as it
   is,--not to have it disguised to me,--not to have it misrepresented,
   according as the foregoing expressions are; wherein the apostle
   protests against the disguising of the word, and clothing of things
   with specious false colours; but approving and commending themselves in
   the manifestation of the very truth to every man's conscience in the
   sight of God. 2 Cor. iv. 1, 2. They (I say) that can avow this have
   ground of hope; and they that would not have it so, they are persons to
   whom the gospel is hid, and are lost, as the series of discourse shews.
   You have much cause to hope God will drive things to a good issue with
   you at length, if you do seriously desire to understand his mind in the
   gospel, what it doth determine concerning the way of saving sinners;
   which, if they take, they are saved; if they do not, they are lost.
   When this is your sense, "For thy name's sake lead me and guide me;
   Shew me thy way, I would fain walk in thy truth!" But for such as
   desire only to have smooth things said unto them; and if the true
   doctrine of the gospel will be terrible; if it will look with an
   unfavourable aspect upon my vicious inclinations,--Let me never hear
   it. If any say to God, "Depart from us, we desire not the knowledge of
   thy ways;" (Job xxi. 14.) "Cause the Holy One of Israel to cease from
   among us." Isaiah xxx. 11. They say to the prophets, Prophesy not; we
   do not desire to have that bright light stand so directly in view
   before our eyes; Oh, might it cease! Oh, might it disappear! This is a
   dreadful token; a very dreadful token; and if any, more than others,
   are in danger of being lost under the gospel, these are the men. They
   that receive not the love of the truth that they might be saved, (their
   spirits could by no means comport with the truth,) are given up that
   they might perish,--that they "might be damned." 2 Thess. ii. 10, 11.
   And,

   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;" (Prov. xxx. 2.) when there is a
   very humble, self-abasing opinion taken up and maintained of our own
   meanness, blindness, and darkness, the great imperfection and
   defectiveness of our knowledge in the most needful things. This looks
   very hope fully; and on the other hand it is a very dreadful token,
   when any think themselves so wise that they need be taught no more.
   There is more hope of a fool than of such an one, that is wise in his
   own conceit; he seems marked out for destruction, that thinks he is so
   well acquainted with all the great secrets and mysteries of godliness
   that he needs no further instruction; and thereupon despises and hates
   it. "He that hateth instruction shall die." They are plain, peremptory
   words; and nothing is in the nature of the thing of a more destructive
   tendency. As the moralist said, Multi pervenissent ad sapientiam, &c.
   many might have attained to wisdom if they had not thought they had
   attained to it already. So many might have attained to the saving
   knowledge of God in Christ, if they had not thought they had already
   attained. Again,

   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." 2 Cor. iv. 5, 6. That is a sign then the gospel is
   not quite hid, if some beams of light be darted in, be injected. If you
   find there is an increase, it is to be increased with the in crease of
   God," as the apostle's expression is, (Coloss. ii. 19;) for this is
   divine knowledge that we are speaking of, the "knowledge of the glory
   of God in the face of Jesus Christ." And it is to them that do observe
   themselves a perceptible thing, and a thing to be perceived with
   pleasure, when there is an increase. How grateful is the appulse, the
   first arrival of any new beam of light, any new thought; when the mind
   comes to be more and more opened, and things let in upon it, which it
   is of concernment to it to understand and know. And do but consider,
   such of you as are more solicitous about the state of your case and
   what is like to be the final issue of things with you: You have lived a
   considerable time under the gospel; and, What, have you gained no
   acquaintance with the great contents thereof? There are many things
   discovered concerning the state of man by nature, Do you understand
   nothing of them? Do you not know that he is a degenerate creature, that
   he hath a blind mind, a corrupt, depraved heart? That he is wrapped up
   in guilt, and exposed thereupon to divine displeasure? It reveals much
   of a Redeemer; Do you understand nothing of that?--who this Redeemer
   is, the eternal Son of God, the brightness of his Father's glory, the
   heir of all things; that he came into this world, took human flesh, and
   died a sacrifice for sin? Do not you understand this? and that hereupon
   God is well pleased with him for his righteousness sake, that divine
   justice acquiesceth, expects no higher, no other sacrifice?--that,
   whereas there must be a great change wrought in the temper of men's
   spirits to make them capable of the duty of time, and the felicity of
   eternity; an Almighty Spirit is obtained by the blood of that
   sacrifice, that it should go forth to do this great work upon the souls
   of men; so that you are not to be left hopeless, struggling in your own
   impotence to attempt and undertake (as it were) a new creation in your
   own souls; but that Spirit will be given to them that ask it, and you
   may draw in its influences as so much vital breath. These things the
   gospel acquaints you with; and do you understand nothing of them? Hath
   no light come in by all this discovery all this while? Indeed it is a
   fearful token, where there is no knowledge by long-sitting under the
   gospel; when any man's case doth admit it to be said of them, they are
   "ever learning, and never come to the knowledge of the truth;" a sort
   of persons marked out for separation from God and all good men; from
   such turn aside; such as have a form of godliness, but deny the power
   of it; (2 Tim. iii. 7.) and are "ever learning, but never come to the
   knowledge of the truth;" it is a people of no understanding, "therefore
   he that made them will not have mercy on them, and he that formed them
   will shew them no favour;" (Isaiah xxvii. 11.) for, (as hath been
   said,) ignorance under the gospel, of that it hath made necessary to be
   understood, and done in order to salvation; it is most voluntary, and
   therefore comes to be punished by the gospel's being hid, and their
   being lost, if they finally prove to be so. And again,

   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 towards 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. (Isaiah lxvi.
   2.) and you may look upon it, that he is in the way with you, while you
   find that disposition in your own spirits towards his word. That he may
   reckon, I will speak to such, and not be disregarded in what I say. if
   there be not so pleasant a relish of divine truths; if yet there be an
   awe of them: though they do not appear amiable to you, if yet they
   appear awful and majestic; and you consider, when you attend upon
   gospel dispensations, you have to do with divine things; and you
   consider the word that you do hear, not as the words of men, but as
   they are, indeed, the words of God; there is hope in this case: this
   hath a good aspect, looks promisingly towards a good issue. But when
   the gospel itself is looked upon as a contemptible thing, as much
   regard would be shewed to a fable; this is of most dreadful import;
   when the very means of our salvation is come into contempt with us, as
   they that in a dangerous sickness are brought to despise the only
   proper remedies that can be thought of, as capable for recovering them,
   and saving their lives, this is a dangerous token. Again,

   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." (Isaiah lv. 3.) Thereupon you must say, I will hear,
   that my soul may live. If this be your design in hearing, it is very
   hopeful indeed, that you are not likely to be lost under the gospel. If
   this be the temper of your minds, I come to hear that my soul may live;
   and so you watch every word; you observe and bend the strength of your
   minds, as much as in you is, to attend and listen to what you hear; as
   the eyes of the assembly are said to be fastened on our Lord when he
   took the book of God, and expounded and opened it to them. Luke iv. 20.
   But if there be no attention in hearing; if persons come to such
   assemblies as these to see, or help to make a shew only, to see a reed
   shaken with the wind. If this be your errand, you come to please your
   fancy, or you come because you do not else know what to do with so much
   time; you do not know how to employ an otherwise waste hour, and
   therefore go to this or that church or meeting, (as it happens,) throw
   yourself in here or there; this is of very threatening import. If this
   temper of mind should continue with you, it looks as fatally as any can
   be thought; that a man will be lost under that gospel at last which he
   never regards, to which he gives no attention. It may be, you are not
   at leisure, your thoughts are otherwise taken up; as it was with
   Ezekiel's hearers, "They sit before thee as my people," (Ezek. xxxiii.
   31.) and with their mouths they shew much love, (with their
   countenances they do, they carry the appearance and shew of those that
   come out of love to my worship, and to exercise devotedness to me;) but
   their hearts go after their covetousness; their heart was wandering all
   the while. I do not speak, in this case, of the incursion, the
   surprising incursion of vain and unsuitable thoughts, the wanderings
   which we sincerely bind and set ourselves against, and can not totally
   hinder; but I speak of letting our spirits at liberty to wander,
   keeping them under no restraint, letting our thoughts rove for such an
   hour or two together, when we are to be attending to things that
   concern the life and death of our souls. This is a very dismal token,
   where soever it is to be found. If it be thus usually with any, none
   more likely to be lost under the gospel than such. And again,

   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 submit 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. Rom. vi. 17.) this is to have that "fruit unto holiness"
   habitually first, the end whereof will be "eternal life," as it follows
   in the same chapter; and while you are aiming at this, and tending to
   this, the matter carries a very hopeful aspect with it. As on the other
   hand, it is very dreadful, when that, whatsoever wit and skill any have
   more than others is all employed this way, to wrest and torture, and
   mis-shape the rule by which their present practice is to be measured,
   and by which God's final judgment is to be measured concerning them.
   When the gospel is not to transform you, but you to transform the
   gospel; you would not be shapen according to it, but you will fain
   shape it according to yourselves, according to your own hearts; nothing
   doth look more like one to be lost and perish under the gospel than
   this. And,

   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;" (Psalm xxx. 5.) which you must
   understand did not only hold forth the truth of the thing, but the
   sense of a good man, a well-minded man concerning that truth. It is
   very true, indeed, that, if you consider the thing itself, objectively
   taken, in the favour of God stands the life of every one; but this doth
   not only speak the truth of the thing, but it speaks the sense of a
   good and honest heart; that he accounts that in the favour of God
   stands his very life. And, do you really account so?--so a whatever you
   have to enjoy in the world besides that, cannot satisfy you, if your
   hearts yet hang in doubt within you concerning your state God-ward. It
   is not corn, and wine, and oil, that you wish for, and can satisfy
   yourselves with; but, "Lord, lift thou up the light of thy countenance,
   and that will put more joy into our hearts than when corn, and wine,
   and oil increase!" Oh, there can be no worse character, than when it is
   a matter of indifference with any, whether God have a favour for them,
   or no favour! His friendship and his enmity is all one to them. Under a
   gospel of reconciliation, how likely are such to be lost, when the very
   end of this gospel of reconciliation between God and them is a
   disregarded, despised thing; when men can go all the day long through
   the hurry of their affairs and businesses, and their thoughts are
   filled and taken up with vanity and with impertinences, in comparison,
   but no room is left for one such thought through out a whole day, How
   stand things between me and heaven? Am I under the divine favour, or
   disfavour? How fearful was the case of those Israelites, when they had,
   at the same time, meat in their mouths and wrath upon their heads? God
   "gave them quails for their use, and they did eat, and the wrath of God
   came upon them while they were eating;" (Psalm lxxviii. 30, 31.) "On
   the wicked he rains snares, fire, and brimstone, and an horrible tem
   pest;" (Psalm xi. 6.) "He is angry with the wicked every day." (Psalm
   vii. 11.) They that concern not themselves about any such matters, it
   is all one to them, Give me what will please my appetite, sense, or
   flesh, and let God be pleased or displeased. I am willing to run the
   hazard of that. This looks very fatally, when it is so.

   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." Prov. xxviii. 14. And
   so it is, on. the other hand, a very black character, where there is no
   such thing:. He that hardeneth his heart against such fear? shall fall
   into mischief. And again,.

   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
   can 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;" (2 Cor. iii. 5.) that is, which is
   good. Indeed, one ground why many are so apt excessively to torture and
   disquiet their spirits with the apprehension of an irrecoverable lost
   state, is from too much arrogance; that is, they are apt to arrogate to
   themselves such things, which, upon reflection, they cannot deny are in
   them; for you must know there is common grace that leads to special. If
   it hath not reached up to special, it hath a tendency and leadingness
   thitherward. If God be dealing with spirits by his common grace, it
   looks hopefully if it be comported with; and when thoughts do throng in
   from time to time with you, that you cannot do as the most do, that is,
   throw away all concern about your souls, as it may be the generality,
   so far as you have opportunity to observe, trouble not themselves (as
   you can discern) with any thoughts at all, what shall become of them
   hereafter. But there have been such thoughts which have been struck in
   as so many darts and arrows into your hearts. You are not to think that
   you have been the authors of them to yourselves, but that God is at
   work with you, is dealing with you, is in the way with you; and this (I
   say) looks hopefully, if it be duly comported with. And yet, again,

   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. Luke xviii. 13. The Pharisee and the Publican both go up
   together to the temple to pray; the Pharisee hath nothing to take
   notice of in himself but his good deeds, (and very pitiful ones they
   were;) "I fast twice in the week; I give alms of all I possess;" I pay
   "tithes, mint, anise, and cummin;" (we are told elsewhere they
   punctually paid these tithes;) "I am not as other men, nor as this
   Publican." The Publican hath nothing to say; but, standing at awful
   distance, cries out, "God be merciful to me a sinner!" And the Publican
   (it is said) "went home to his house justified rather than the other."
   Such as are full of self-accusing thought, they live with perhaps too
   tormenting fears concerning their state Godward, yet there is that of
   intermingled good with it that leads towards a good issue at length,
   and which carries a plain indication, that they are not to look upon
   their state as a lost state. And, especially,

   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." Jer. xxxi. 18. Refer that to what
   goes before, and you will see there is "hope in their end." "I have
   heard Ephraim bemoaning himself;"--things are like to have a good issue
   yet, though he hath been wayward, cross, perverse, and rebellious; yet,
   let me listen to him; Do not I hear him bemoaning himself?--"I have
   surely heard Ephraim bemoaning himself, and secretly saying, Turn thou
   me, and I shall be turned, for thou art the Lord my God." There is hope
   in the end, as to this case. It looks as if it would have a good end at
   last. A heart hard as a rock under the gospel, is a dreadful thing; the
   impenitent heart, the heart that cannot repent. And I add, lastly,

   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; they, 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."
   Prov. viii. 34, 35. There is a blessing upon all waiting ones. Pray,
   take that blessing home, whosoever of you are yet trembling ones,
   suspenseful ones,--you that have hearts full of doubt, you know not
   what will become of things with you; if there be that resolution to
   wait and persist in a known prescribed way of duty, he that so doth,
   hath a blessing pronounced from the God of his salvation; there is a
   blessing over his head from the God of his salvation, to shew you now
   little liable he is to the heavy doom of being irrecoverably lost. That
   God, who glories in the title of the God of our salvation, he is
   breathing down a blessing upon you all, while that you are resolved
   upon a course or waiting; I will wait till I die; "I will call upon him
   as long as I live;" I will never give over following him, let him do
   what he will with me. This is the course that is never likely to have
   an ill end.
     __________________________________________________________________

   [15] Preached April 26, 1691.
     __________________________________________________________________

SERMON XIII. [16]

   2 Corinthians, iv. 3.

   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, in 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." Phil. ii. 12, 13. There is an injunction with the reason of
   it, and both the injunction and the reason have their distinct parts.
   As to the injunction, there is the substance of it, with its
   modification. And the enforcing reason thereof hath in it considerable
   too of the substance thereof, and its modification, each of the latter
   corresponding with each of the former: Work you, why f for God works;
   do you work with fear and trembling, for God works at will and
   pleasure. You have reason to work, because God works. You have reason
   to work "with fear and trembling," because he works under no
   obligation, but at absolute liberty, so that he may desist when he
   will. If you resist, if you withstand, if you work not in subserviency,
   in subordination to his gracious work, he may retire and leave you to
   perish when he will; he works at will and pleasure, therefore do you
   work with "fear and trembling." And since we find the Scripture doth
   speak after this tenor, here and in many other places, "Strive to enter
   in at the straight gate,"--"Give diligence to make your calling and
   election sure,"--"They that run in a race, run all, but one obtains the
   prize; so run that you may obtain:" as if he should say, Do you so run
   as if you were the only person in all the world that should be saved,
   and you might be that one; that is, as if you did know, that but one
   person in all the world should be saved, and you might be that one.
   "But one obtains the prize;" run as though there were but one that
   should be saved, and that you may be that one. Since, (I say,) this is
   the tenor of Scripture in reference to the great affairs of our
   salvation, or that we may not be finally lost under this gospel; there
   can be no present hope, no ground for a present rational hope for them
   that do counterwork these stated methods that God hath prescribed for
   the saving of souls. I will not say, that God will never reclaim you;
   we know not what boundless immense goodness, and the riches of mercy,
   that are with him, may do;--but, I say, you have not a ground for a
   present rational hope; the way you are in takes hold of hell, and leads
   down to the chambers of death. You are in the way to perish. Such as
   have determined within themselves they will continue in a sinful
   endeavour of pleasing their flesh, and in a sinful neglect of saving
   their souls, and will admit no thought that tends to their disquiet,
   and to cross them in their sinful course; but they live under the
   gospel. They (I say) that do so conjoin with the profession of the
   gospel the contempt of it, are never to expect that they are to be
   saved by the gospel they despise; or that the grace of it shall save
   them, while the authority of it doth not rule them. They have no reason
   to expect that. Therefore, if this should be the continued resolution
   of any, (I hope better things as to you, and things that accompany
   salvation, though I thus speak;) but if this should be the continuing
   resolution and posture of any soul, nothing rema4ns but to lament their
   case.

   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 lost! 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!--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 revived 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 gave 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." Prov. i. 10. Oh, why did
   he take warning, and why did not I? Why did he pray, and why did not I?
   Why did he covenant with God, and why did not I? Why did he say, God
   should be his God, and I would never be brought to say it? And why was
   he true and stedfast to that covenant, but I was false and unsteady?
   And,

   (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 ever 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 do 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,

   (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." Matt. xxiv. 13. "To him that overcometh shall be given to sit
   on my throne, as I have overcome, and am sat down with my Father on his
   throne." Rev. iii. 21. "He that overcometh shall be a pillar in the
   house of my God, and shall go no more out." Rev. iii. 12. "To him that
   overcometh shall be given the new name in the white stone, which none
   knoweth but he that hath it." Rev. iii. 17. "He that overcometh shall
   be fed with the heavenly manna. And he that overcometh shall inherit
   all things." Rev. ii. 17. Strive and labour now as one that designs and
   expects to overcome; and never fear you can be lost in so doing. It is
   unreasonable to fear a being lost in that only method which is
   prescribed for salvation. For, what? Do we think the blessed God hath
   prescribed inaptly, unsuitably, vainly, and with no accommodation or
   subserviency to the design for which he hath professedly prescribed it?
   And again,

   (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 too
   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." Psalm lxviii. 21. "He is angry with the wicked every day."
   Psalm vii. 11. "He rains snares upon them, fire and brimstone, and an
   horrible tempest. This is the portion of their cup." Psalm xi. 6. "It
   is a fearful thing to fall into the hands of the living God." So he
   represents himself towards them who are resolved to continue the
   contest with him, and will rush upon the thick bosses of his buckler."
   Job xv. 21. But if any will take hold of his strength, and make peace
   with him, they shall make peace. Isa. xxvii. 4, 5. Fury is not in him,
   but though he can easily, as a devouring fire, burn up briars and
   thorns, yet if any will take hold of his strength, and make peace with
   him, they shall make peace. This is God-like, this is suitable to his
   present nature, every way suitable to the perfection of the Deity.
   Consider with what a God you have to do: you have no cause to fear
   having to do with such a God, as will not let you be lost and perish
   finally: you have no cause to fear that he will, when you find in your
   heart a disposition to comply with him, and a desire to do so; fain I
   would do so, fain I would be what he would have me be, and do what he
   would have me do. It is a blasphemy against the divine goodness,
   against the very nature of God, to suppose that he will throw away a
   soul that so inclines towards him. And,

   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." Matt. xi. 28. "He that cometh unto
   me, I will in no wise cast out." John vi. 37. And what? Will you not
   believe him? What cause did he ever give you to disbelieve him? To whom
   did he ever shew himself guileful, or apt to deceive? He that came into
   this world, full of grace and truth, how horrid is it to take up a
   suspicious thought of him! And lastly consider,

   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. Exod. xxiii. 21. "Provoke him not, for my name is in
   him." And what is God's name? The Lord, the Lord God, gracious,--as you
   heard before. My name is in him, that is, my very nature is in him,
   whereof that name is expressive.

   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 it 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.
     __________________________________________________________________

   [16] Preached, May 10, 1691.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

SERMON XIV. [17]

   Romans viii. 24.

   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
   influenced, 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 to 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." 1 Peter i. 13. When we are there told of "receiving the end of
   our faith, the salvation of our souls;" verse 9. and are told of "them
   that believe, to the saving of the soul;" Heb. x. last verse; we find
   this believing, or that faith, described in the very next words, Heb.
   xi. 1. "to be the substance of things hoped for, the evidence of things
   not seen;" so that faith and hope (we may shew you hereafter with what
   difference) have their exercise upon one and the same objects, till
   they actually end in salvation, with which therefore they have a firm
   and immediate connection; even as a thing hath with itself; as that
   which is begun, and is yet imperfect, has with the same thing having
   arrived to its consummate and perfect state. But then,

   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." Rom. xv. 13. There is such a hope as
   that; and there is also a rational human hope, which may have its
   exercise about the same thing, about the same final object, and about
   many things that lie intermediate thereunto, as means for the attaining
   of it; and which, being assisted by the common grace of the Spirit, may
   end in the former hope, and consequently in salvation. Now it is the
   former hope that must be aimed at, and for this latter hope it is
   neither to be rejected nor rested in. It is not to be rejected.--A
   rational human hope, as such, when it is employed about divine objects,
   while we have no more in us, it any have nothing more, yet in him; this
   he ought not to reject, nor ought he to rest in it by any means; but
   labour to cherish it as an improvable thing, as that which by the
   influence and operation of the Divine Spirit falling in, may be
   heightened and raised up into that which shall be certainly saving
   hope; or the hope that shall be in immediate next connection with
   salvation. And both these are very distinguishable from the hope that
   hath no tendency to save, hut hath a most direct aptitude in it to
   destroy, ruin, and undo souls for ever. They are both of them very
   distinguishable from that. And to speak a little more particularly, I
   shall therefore here,

   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 as 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 Cor. xv. 19. This hope doth not only
   not save, but it destroys, carnalizes men's minds, habituateth them to
   this earth, and transforms them into the image of it. And do men think
   to carry a piece of earth with them up into heaven, when that is all
   their hope terminateth upon, or is concerned about? No; this is so far
   from helping to their salvation, that it hurts and hinders all that can
   be. It is by such an inclination of mind as this, that men run
   themselves into snares and temptations, and come at length to be
   drowned in perdition and destruction. 1 Tim. vi. 9. The root of all
   evil is that very desire that is twisted into this hope. And suppose it
   be a good state of things in this world, from any community or party to
   which they have adjoined themselves, so as that their minds and hopes
   fly no higher, but only that things may go well with them and their
   party, here in an earthly state. This signifies as little to final,
   eternal salvation; yea, though the party and design be never so right
   with which any such have united themselves. It is very true, it is no
   unlawful thing, yea, it is an highly commendable thing, a praiseworthy
   thing, to have one's mind very much concerned and taken up about the
   prosperity and success of a just cause, of a good and honest interest
   in this world, supposing these two things be provided against.

   (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 have 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 of
   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." 1 John iii. 3. It must be an
   hope right first, as to its end, as to its final object: that is, an
   hope of seeing God as he is, and then right as to the way; that is, of
   being made like him, as that which only can agree with such a vision,
   or make the soul capable of it. "It doth not yet appear what we shall
   be, but when he shall appear, we shall be like him, for we shall see
   him as he is. And every one that hath this hope in him, (it may well
   enough be under stood of Christ, to have reference to him,) purifies
   himself, as he is pure;" that hope, it will attemper the soul to the
   final object. It is exercised, and taken up about a state wherein men
   are to be like God, upon their seeing of him as he is; "every one that
   hath this hope, purifies himself." It drains the soul from terrene
   dross, and from every thing that is defiling and impure: a man cannot
   converse with so glorious objects but by an hope that carries (as it
   were) a printive power and property with it; for it is by hope that we
   do enjoy the object hoped for at a distance. This I say, cannot be, but
   that objects will impress their image, and beget somewhat like
   themselves in the soul. The soul that is directed and carried, by the
   power of its own expectation, to a continual converse with God, as him
   whom he expects to see as he is, and to be made perfectly like him, by
   the power of this hope, it will be growing liker and liker to him, and
   will be purifying itself as he is pure. But he that hopes to be saved,
   without ever undergoing any such change in the present temper of his
   spirit, he that hopes to be saved without ever being regenerate, he
   that hopes to be saved against the plain word of Christ, is so far from
   hoping upon his terms, that he doth hope against the terms which he
   hath expressly laid down in the gospel; whereas he hath said in his
   gospel, "Except a man be born again, John iii. 5. except a man be
   regenerate, born from above, (as the word admits to be read,) he can
   never see, or enter into the kingdom of God. Yet I will hope that I
   shall enter into that kingdom, and possess that kingdom, though I never
   be regenerate, though I remain the same man I was all my days.

   And whereas Christ hath said, "Except ye repent, ye shall all likewise
   perish," Luke xiii. 3. yet men will hope they shall be saved, though
   they never repent. And whereas Christ hath said, they that believe
   "shall not perish, but have everlasting life," John iii. 16. they will
   yet hope to be saved without gospel faith; and that, notwithstanding
   the gospel itself so expressly saith, "He that believeth not shall be
   damned;" Mark xvi. 16. "he that believeth not is condemned already;"
   John iii. 18. "he that believeth not, the wrath of God abideth on him."
   John iii. 36. And whereas, again, the word of the gospel hath said that
   Christ will be the author of eternal salvation to all them that obey
   him," Heb. v. 9 men will yet hope that he shall be to them the author
   of eternal salvation, though they continually disobey him, and live in
   affronts to him, to his known laws, and the sceptre of his government;
   and that, also, notwithstanding he hath so expressly said that Christ
   will "come in flaming fire, taking vengeance upon all that obey not his
   gospel." 2 Thess. i. 8. Such as do hope for salvation by Christ
   altogether without ground, are never to think that that hope will save
   them, but betray them into perdition, or at length, be the very
   instrument of a self-destruction to them; their own instrument, and of
   their own destruction. This is an hope that will never save, but will
   do more to destroy than to save them. That hope, that is first totally
   wrong in its object; and, secondly, is altogether without ground, be
   the object what it will, yet it rests upon no ground that can sustain
   such an hope. But then,

   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, (Rom. v. 1, 2.) "being justified by faith, we have peace
   with God, and rejoice in hope"--of what?--"of the glory of God." The
   great thing that terminates this hope must be "salvation by our Lord
   Jesus Christ, with eternal glory." As the apostle conjoins the
   privative and positive expressions there; whereas, when there is no
   such conjunction, either put alone serves for both, when a man's hope
   is pitched upon this final term and end; that (as was intimated before)
   draws his heart, and keeps it under the transforming influence of the
   object which the Divine Spirit accompanies.. The Divine Spirit doth the
   transforming work, even at first, and progressively afterwards; but it
   doth it by objects, by glorious objects, by objects blending in the
   gospel. We are first changed, and continually "changed into the same
   image, from glory to glory;" but it is "by the Spirit of the Lord." 2
   Cor. iii. last verse. And then,

   (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 in 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 Rev. xxi. 24.) they are all
   gathered into that city of God; they make a very distinct community
   from all the rest of the world; and must be understood to be
   distinguished from them by that which is characteristical of them that
   are saved ones. And so the distinction must consist in something or
   other that doth notify them to be the subjects of salvation. If it doth
   appear that such an hope be necessary to that, it must be concluded to
   be necessary to salvation too. That that is necessary for that which is
   necessary for salvation, is itself too necessary to salvation: Causa
   causae est causa causati; do but agree what thing or things are
   necessary to salvation, and it hope have a necessary influence upon
   these things, it must itself be in the way to salvation also. And if it
   be productive of those things it will be productive of salvation too;
   and not only be the cause without which salvation cannot be, but by
   which it will be.

   Now it is very plain that these two things are necessary to salvation:

   1. 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.
     __________________________________________________________________

   [17] Preached May 17, 1691.
     __________________________________________________________________

SERMON XV. [18]

   Romans viii. 24.

   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
   necessity 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 21st chapter
   of Revelations, 24th verse: "The nations of them that are saved do walk
   in the light thereof." How vastly another sort of men, in all reason,
   are they to be from the rest of the perishing world, who are to be
   exempt from the common ruin, who, when the rest of the world must
   perish in vindictive flames, are to be caught up in the clouds, and
   meet their Redeemer in the air, and so be for ever with the Lord! How
   vast (I say) must we suppose the differences between these two sorts of
   men, when there is the seed, the very primordia of heaven and hell, the
   very beginnings of heaven and hell, to be found on earth in these two
   sorts of men! Therefore the distinction of the saved ones must be great
   and eminent from those that are not to be saved.

   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.

   1. They are such as are "born from heaven."--"from above;" and the
   expression (John iii. 3, 4.) may as well be read "born from above," as
   "born again;" they are an heaven-born sort of men; a community of
   persons that are all of a divine family,--of the family of God, to be
   the sons and daughters of the Most High; not by adoption only, as if
   their sonship were no more than a relative thing; but by regeneration
   too, which is a real thing, and which makes an internal subjective
   change, the greatest that can be wrought in this world upon the subject
   where it hath place. By that regenerating impression on them they are
   turned to God; a divine touch upon their spirits inclines them to him;
   and now they turn to him with all their hearts and with all their
   souls. By being turned they turn; passive conversion and regeneration
   are the same thing. That turning influence by which the whole soul is
   brought about towards God, is nothing else but the regenerating
   influence that puts a new nature into them: for it is not a violent
   turn, but a spontaneous turn; a turn from the inclination of that new
   nature that is now in them: and in respect of this communicated divine
   nature are they said to be "born of God," to be "children of the Most
   High;" or otherwise (as the same thing is eliptically expressed) "they
   are of God;"--"we are of God, and the whole world lies in wickedness."
   1 John v. 19.

   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." Matt. xxiv. 13. "They that are born of God must
   overcome the world;" which, indeed, some way or other, sums up all the
   enemy's power that they are to contend with; for the great destroyer of
   souls tempts men by this world, and their own flesh is tempted by it;
   so that, take one of that ternary of enemies, and you take them
   altogether. They cannot be severed; and he that is born of God must
   overcome these; in overcoming one, he must overcome all of this ternary
   of enemies, these adversary powers; and, overcoming, shall sit down
   with Christ on his throne, as he overcame, and is sat down with his
   Father upon his throne." They are such, as, by patient continuance in
   well-doing, seek for honour, and glory, and immortality," till they
   actually "obtain everlasting life." Rom. ii. 7. And they are to
   continue believing, which sums up the whole of that duty which the
   gospel makes necessary to salvation, till they actually receive "the
   end of their faith, the salvation of their souls." 1 Peter i. 9. "They
   must not be of them that draw back to perdition, but of them that
   believe, to the saving of their souls." Heb. x. last verse.

   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." John iv. 14. The regenerate frame and nature is so
   much akin to heaven, that in nature and kind they are not different
   things: and so there can no man ever come into heaven, that hath not
   somewhat of heaven aforehand come into him. He must have the kingdom of
   God, or the kingdom of heaven, within him, which consists of
   righteousness, peace, and joy in the Holy Ghost. Rom. xiv. which are
   the very primordia of heaven: righteousness, universal rectitude; and
   peace, universal tranquillity resulting from most perfect and
   unexceptionable order; and then joy in the Holy Ghost, that state now
   taking place, that consists of "fulness of joy, and pleasures for
   evermore. Psalm xvi. last verse. All these together are inchoate
   heaven, and so must in the work of regeneration and conversion, be
   inwrought into the soul to prepare and qualify it internally and
   subjectively for salvation, or the heavenly state, which is all one.
   And then,

   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 be 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;" (Rom. ii. 6.) "he hath deter mined this, that to them that by
   patient continuance in well-doing, seek for glory, honour, and
   immortality," he will give "eternal life;" and for the rest, "to those
   that obey not the truth, but obey unrighteousness, indignation and
   wrath."

   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 is 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 while 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 me, 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. Lam. iii. 29. Is there hope
   for me?--then I care not how low I lie; then let me humble myself to
   the low est that is possible at the footstool of the mercy-seat; for I
   see there is hope for me. Despair would harden the heart, and render it
   as a rock, impenetrable, inflexible. But hope makes it to melt and
   dissolve. There is the greatest horror (to be sure) in hell itself,
   where there is the most absolute perfect despair; and so that fire,
   even the fire of the infernal pit, that scorches, that enrages, that
   exasperates, that inflames the soul with enmity, malignity, and hatred
   against the very Author of its being. But it is another kind of fire
   that melts. Hell fire will scorch, but it will not melt. It is the
   spirit of divine love in the gospel that only melts; and if it melts it
   gives ground of hope, as God is revealed reconcileable and willing to
   be at peace. When the gospel saith so, and the Spirit breathes in that
   gospel, and declares to the soul immediately, God is reconcilable; now
   is the heart clothed with shame and confusion, and lies low in
   self-abasement, even to the very lowest it can lay itself; "that thou
   mayest be ashamed and confounded, and never open thy mouth any more,
   because of thy shame, when I am pacified towards thee for all that thou
   hast done, saith the Lord." Ezek. xvi. latter end. That is, when I have
   shewn thee how willing I am to be reconciled, revealed myself so
   pacifiable, reconcileable, and given thee hope of pardon, mercy, and
   grace, then shalt thou be ashamed and confounded, and never open thy
   mouth any more, because of thy shame, when I have discovered myself so
   placable towards thee, and so willing to be reconciled. And again,

   (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 off 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." Heb. xi. 1. compared with what is mentioned in the 26th and 27th
   verses. And again,

   (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." 1 John ii. 15. And what
   can make a man abandon a thing he hath loved, but the hope of a
   better?--I shall meet with something better, something that will be a
   rich compensation for all that I abandon and throw away. We find those
   converts to whom the Apostle Peter writes his first epistle, that they
   were thrown out of all for Christ and the gospel's sake: elect
   strangers, scattered throughout the several quarters of Cappadocia,
   Asia, and Bythinia, and wherever else scattered they were; driven from
   their own home and inheritance. And how came they to yield to all this;
   to quit all they had in this world, and betake themselves to wandering?
   Why, it was for the sake of Christ. You have "been begotten (saith the
   Apostle) to a lively hope through the resurrection of Jesus Christ from
   the dead, to an inheritance incorruptible, undefiled, and that fadeth
   not away." This was in their very regeneration; this was among their
   natulitia, the principles of their birth, their new divine birth. A
   certain hope of better things than they were to lose for the sake of
   Christ and the gospel. They were to lose all their earthly
   inheritances; no matter for that, "we are begotten again to a lively
   hope" of such an inheritance; and we shall be kept to it,--"kept by the
   mighty power of God through faith to salvation;" as there it follows in
   the same context. And,

   (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, Ephes. ii. 12.) when the case herein is
   changed, that the soul is no longer without God, then it is no longer
   without hope. It would be without God, if it still were without hope;
   but it having conceived an hope, that God is graciously and most
   condescendingly willing to be embraced by such a poor wretched thing as
   I am, he will permit himself to be embraced; I hope he will, I say;
   because it hopes therefore it chooses, therefore it accepts him,
   therefore it takes him. This God shall be my God; he takes him under
   hope; he covenants with him under hope.

   You see how the case was with apostate Israel; they were 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 10th of
   Ezra,) is gathered together, and the result is, "Come, now, and let us
   make a covenant with God." They are for covenanting with him; they have
   a mind to have this God for their God again. But now is this
   introduced? Now, because "there is hope in Israel concerning this
   thing," therefore let us make a covenant; since there is hope, let us
   do this; since there is still some ground for hope, that God is taking
   up the controversy, and will not abandon us finally, and quite throw us
   off, and cast us away from being his people; "because there is hope in
   Israel concerning this thing, therefore let us make a covenant." Every
   particular soul, upon its return to God, hath in it the epitome of this
   very case; I have been a wandering wretch, a revolted creature, an
   apostate rebel; God hath discovered himself, however, placable and
   willing of my return, and that I strike a covenant with him anew; and
   he hath published this to be the tenor of his covenant, "I will be your
   God;" and I am to give my consent to it, and take him hereupon for my
   God. Now this (I say) the sol only doth because there is hope; I will
   make a covenant, because I see there is hope in this thing. If I make
   none, I am lost; if I do not covenant, I am undone; if I will be still
   a stranger to God, there is no way but to perish. But because there is
   hope I will covenant, I will take him for my God; because there is hope
   he will accept a poor returning soul. And,

   (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 to 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. 1 Cor. ix. 10.
   When I give over sowing to my own flesh, pleasing and indulging of
   that, and begin to sow to the Spirit, as my ploughing before was
   ploughing in hope, my sowing now is sowing in hope. I would neither
   plough or sow, but only in hope; so it is in a spiritual sense. And
   hereupon,

   (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, Rom. vi. 13. Is this giving or yielding
   ourselves to God a yielding one-self to perish?--or is this the act of
   a despairing soul, when it saith, I will be the Lord's? Though he
   saith, absolutely, Let him do with me what he will, yet it always
   apprehends he will not destroy me. When I yield myself to him; when I
   put myself into his hands by my own act and deed, by my free and
   voluntary surrender, I know he will never destroy what I so voluntarily
   resign. And again,

   (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.
     __________________________________________________________________

   [18] Preached May 24, 1691.
     __________________________________________________________________

SERMON XVI. [19]

   Romans, viii. 24.

   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,

   (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 us, 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." 1 Cor. i. 30. That is,
   he is every thing to us that our case requires and needs, if once we he
   in him; and nothing if we be not in him: whereas we are foolish
   creatures, he is made to us wisdom; whereas we are guilty creatures, he
   is made unto us righteousness; whereas we are impure creatures, he is
   made unto us sanctification; and whereas we are enslaved creatures, he
   is made unto us redemption, if we be in him; but nothing of all these
   if we be not in him. When God deals with souls in order to the renewing
   of them, they are his workmanship, created in Christ Jesus, to walk in
   them. Ephes. ii. 10. When he creates the new creature, it is said, "If
   any man be in Christ, he is a new creature; old things are done away,
   and all things are become new. 2 Cor. v. 17. This is the great thing
   that is brought about in the work of conversion or regeneration, or the
   work of the new creation, which are various scripture expressions of
   the same thing. The giving the soul an in-being in Christ; inverting,
   implanting it into him, or (which is all one) bringing about an union
   between Christ and the soul; in respect whereof that union is so
   intimate, that he is sometimes said to be in it, and it is sometimes
   said to be in him. They are mutually in one another. This we must
   consider is the thing effected in conversion, and which we are to shew
   you, cannot be effected but by the influence of hope.

   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, he 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 make 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; Heb.
   vi. 18. "By two immutable things, by which it was impossible for God to
   lie, (to wit, the oath of God added to his word,) the heirs of promise
   might have strong consolation, who have fled for refuge, to lay hold on
   the hope set before them." An allusion to the manslayer, one that had
   by casualty (but within the meaning of the law that gave immunity in
   such cases) slain another, for whom the cities of refuge were appointed
   and provided, with respect to the several tribes. This is the
   representation of the case of a sinner frighted and pursued by the
   vindicta of the divine law and justice; such have no way of escape
   remaining to them, but to fly for refuge to that hope that is set
   before them: that is, to Christ, the great antitype to those
   types,--these cities of refuge were so many types of him. But where is
   he to be eyed and followed now? He is entered as a forerunner into the
   holy of holies, he is gone within the veil, and thither our hope must
   follow him, as you may see in the close of that chapter; "Which hope we
   have, as an anchor of the soul, sure and steadfast, entering into that
   within the veil; whither Jesus our forerunner is for us entered." I can
   have no hope (saith the pursued soul) but in Christ. But where will you
   find him? He is gone far enough out of sight, he is entered within the
   veil, the heavens have received him. But yet (saith the soul) I mean to
   follow him thither, and my hope shall enter there, even within the
   veil, whither Christ is for me entered; I will not beheld off from him.
   So this laying hold upon this hope is to be understood; hope is
   objectively taken there, the hope set before them; it is coming to an
   agreement, a contract with Christ. It is that by which we actually
   become entered into the covenant of God by Christ, we can take hold no
   other way but by the covenant; taking hold of the covenant, and taking
   hold of him, whom that covenant doth (as it were) enwrap and give us
   the hold of; they are equivalent expressions, and mean one and the same
   thing. But then understand under what notion is he to be taken hold of;
   you see that text speaks the matter plainly; he is to be taken hold of,
   under the notion of the hope set before them. And so when the soul
   comes into such an union with him, as to have his entrance into it, so
   as that he is said to be in the soul, to be, by an internal presence,
   actually indwelling in it: under what notion is that? Why, that
   scripture tells us, Col. i. 27. "Christ in you." How is he in us, under
   what notion is he in us? As the hope of glory, he makes his way into
   the soul, under the notion of the soul's hope. The soul receives him,
   admits him, unites with him under that notion, as its great hope;
   Christ who is our hope, as that mentioned introductive passage of the
   Epistle to Timothy speaks.

   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. Hence 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 design 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.

   (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 things 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, Jer.
   xxxi. 18. and if ever they come to be made sensible, they will speak
   that sense truly, "I was like Ephraim, thou hast chastised me, and I
   was chastised, I was as a bullock unaccustomed to the yoke; turn thou
   me, and I shall be turned." This is their sense, if ever they become
   truly and thoroughly sensible; but in the mean time, here is the stick,
   because they have not been accustomed to the yoke, and cannot endure to
   be yoked, therefore doth many an one part with Christ, and give up all;
   all treaty is quite broken off between Christ and them. And if it be,
   pray what is the reason of it, thou wretched soul? If one may speak thy
   own sense in the case, if thou wouldest but reflect and see, whether it
   be not so, this will prove to be it, to wit, thou hadst no hope. I
   believe I may speak the heart of many an one in this case, if they
   could but tell how to speak their own, and to observe so much of their
   own heart.

   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 too 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, Jer. ii. 29. Thou hast said, there is
   no hope; and what then? "I have loved strangers, and after them I will
   go."

   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 disciple, Luke xiv. 20. that is, cannot be a
   Christian; he only makes feint offers at being a Christian, but is none
   till he comes to this, to take up the cross, that is, willingly to
   submit to these terms, that it shall be laid upon him whenever Christ
   pleaseth, whenever his word and providence together so state the case,
   that either I must embrace sin or the cross.

   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 1 Cor. vi. 17. "He that is joined to the
   Lord, is one spirit."

   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, is 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 6th chapter of John, when our Saviour had said and inculcated
   again and again, "No man can come to me, except the Father which hath
   sent me draw him." And he observes the tumultuations and mutinies of
   their minds at the spiritualities of his foregoing discourse: there
   upon saith he, Do not murmur at this, for I tell you, that "No man can
   come to me, except the Father draws him." And in the sequel of that
   discourse, (verse 65th,) Did not I tell you before, "no man can come to
   me except it be given him of my Father?" They were willing to comply
   far in externals; you see they followed Christ from place to place,
   with mighty complacency attended upon his gospel, were pleased with his
   doctrine; when they miss him in one place they run to another part of
   the country, they take ship and follow him; when they understood he was
   gone to the other side of the sea of Tiberias they throng after him in
   great multitudes; they leave the affairs of their callings to go from
   place to place after him; but yet, when they heard this from him, many
   went back, and walked no more with him. This is the sense of many an
   one towards Christ; Lord, we will follow thee all the country over; we
   will go from place to place, wheresoever we may meet thee, or hear any
   thing of thee. And these persons, while they did thus much externally,
   did also abstain from much, you may be sure, where they could have no
   opportunity of indulging and gratifying their appetites; being thus
   hurried from place to place, pursuing and following Christ; yet they
   did it. So it may be with many an one besides, in our days, when they
   are awakened, and in some terror, there are no external abstinences
   that we think or know will offend; we will no more be drunk with the
   drunken, nor scorn with the scorners; no, by no means; we will undergo
   any restraint and severities in this kind, rather than run the hazard
   of our souls; and we will stick at no external performances; nothing
   that hath but bodily exercise in it. We care not how many sermons we go
   to hear; we will go any where to the church, or to the meeting-place,
   where we may hear the most serious ministers; we will be sure always to
   stick close to the honest side, and to the best cause; we will be true
   to the last, to the protestant religion and government, and to that
   party that adhere thereto. All this is fairly and well overtured; but
   tell them, that besides all this you must have a work wrought in your
   heart and soul, which is to be done by a divine power. By a divine
   power, say ye? Then where are we? Can we command the divine power? This
   is the foolish cheat and deceit that many put upon themselves; and they
   make the matter to be hopeless from such expressions; "No man can come
   to me, except the Father that hath sent me draw him," and "except it be
   given him of my Father." Here are true and just premises, from whence
   many times men allow themselves to infer the falseth conclusion
   imaginable. That, therefore, they have nothing to do, and therefore
   they have nothing of hope remaining to them; considering that which is
   only in the power of another, not in their own. But upon serious and
   sober thoughts;--is it not all one, whether you have that power of your
   own, or may have it from another, if it be duly sought in the
   prescribed way that plainly lies in view before us all? Doth not the
   same gospel, the same word that saith, "no man can come to me except
   the Father that hath sent me draw him," or "except it be given him of
   my Father," say also, that he "will give his Holy Spirit to them that
   ask him," as readily as parents will give bread to their children
   rather than a stone?

   This doth not difference the case; it is only a reservation that the
   great God doth think fit to keep to himself, as suitable 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." Prov. i. 28. And do you think these
   words signify nothing? "As I live, saith the Lord, I take no pleasure
   in the death of him that dieth; Turn ye, turn ye, why will ye die, O
   house of Israel? Turn, and live." There must be offers of turning, aims
   to turn, aimings to come to his closure, reachings forth of the soul
   towards Christ, to come to a living union with him; and in that way you
   are to expect help.

   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 with 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.
     __________________________________________________________________

   [19] Preached April 36, 1691.
     __________________________________________________________________

SERMON XVII. [20]

   Romans, viii. 24.

   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 grounds 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; (Lam. iii. 21.) recollecting and calling to mind
   such things as are proper matter of hope, ought to excite and raise
   such hope in us. And again,

   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." Ezek. xviii. 27, 28. "Because he
   considereth, and turneth away from all his transgressions that he hath
   committed, he shall surely live; he shall not die." "Because he
   considers and turns;" if he do not consider, he will never turn. If he
   do consider, he may, especially, when he doth consider such things as
   tend (as was said) to found and raise an hope for him of mercy in
   returning. Again,

   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 grace 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 greatest
   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,

   Then 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." Acts xxvi. 18. And who hath "delivered us from the power of
   darkness, and translated us into the kingdom of his dear Son." Coloss.
   i. 13. A mighty turn this is! And when the law saith tome, Repent; when
   it saith, Turn, believe, receive Christ; subject thyself to him; rely
   upon him. If I look into myself I find myself dead; "You hath he
   quickened who were dead in trespasses and sins;" Eph. ii. 1, 2. where
   all have naturally their conversations, "according to the course of the
   world, and the prince of the power of the air, the spirit that worketh
   in the children of disobedience." What shall I do in this case against
   all the power of my own indwelling corruption, and all combined powers
   of the hellish infernal kingdom, that labour to the uttermost to keep
   me off from God, to keep me off from Christ, that I may never come to a
   closure? What is to be done in this case? Why, the mentioned
   considerations are most obvious; to wit, those great evangelical
   precepts requiring nothing but matter of most plain and indispensable
   duty, from which a disinclined will is no excuse, but rather the
   highest aggravation imaginable of my iniquity and guilt, if I comply
   not; so as that I am held under a strict tie to do what the evangelical
   law requires and charges upon me. Nothing is (I say) plainer, and more
   distinctly in view, than that I am to offer at what I cannot myself
   effect; otherwise I add insolent rebellion to all my former
   indisposition. And I find this is the plain meaning of the commands, as
   they are explicated by superadded promises. "Turn ye at my reproof."
   Prov. i. 23. What, I alone? What, I by myself?--No; do you turn; do as
   much as in you is; put yourselves into a turning posture; and "I will
   pour out my Spirit upon you; and I will make known my words unto you."

   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 not 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 your 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 Psalm lxxviii. 7, 8. Where we have the very root
   of sincerity, and the very root of apostacy pointed out to us both
   together, even with manifest reference to the truth of the thing I am
   now inculcating to you: "That they might set their hope in God, and not
   forget the works of God; but keep his commandments; and might not be as
   their fathers, a stubborn and rebellious generation, a generation that
   set not their heart aright: and whose spirit was not stedfast with
   God." The design of all this is to signify, that God would have a
   people to succeed from that root and stock that should be better than
   their fathers; but wherein should they be better? or should they come
   to be better? Why, their fathers were stubborn and rebellious; they
   were false and unsteadfast in the covenant of God; they did covenant,
   but it was on terms: "They did but flatter him with their mouths, (as
   is afterwards expressed,) and lied to him with their tongues." Their
   hearts were not sincere; there was no fixedness and stability in the
   covenant of God. And wherein should their children be better? Why, I
   will have them be taught and instructed, and to learn, from all the
   methods of the dispensations of God towards their forefathers, to set
   their hope in God. This was the great thing their fathers did not; and
   therefore continued rebels still; and when they seemed to covenant were
   false and treacherous, and unstedfast in their covenant with God. But
   if ever there come to be sincere covenanting, it must come from their
   setting of their hope in God as the "God of all grace;" as the God
   "rich in mercy;" to whom, as such, (each must say,) "I do, through his
   Christ, adjoin my soul, and tell him, Here I will live; here I will
   die; I am come to this point, brought to thee by the invitation of
   thine own word and gospel. It hath bid me repent and believe, and
   required me to yield myself to God, and to take God for mine. I do all
   this upon the warrant of, and in obedience to, the authority of the law
   of grace, that supreme, that benign law." This is that which makes the
   soul stedfast; brings it to a point; now it finds this is a work that
   will hold, when the soul is setting its hope in God, and unites itself
   by covenant with him.

   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 it. 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.
   Deut. xxix. 18, 19. My jealousy shall smoke against that man, (though
   he doth not speak out, though he doth but say it in heart,) for he doth
   me the greatest injury in his heart imaginable; his conceptions of me
   are ignominious; he makes me an impure deity, that will give peace to
   him that walketh on in his wicked ways; so that I should not only be
   reconciled to him in his wicked way, but I am supposed to be
   reconcileable to his wickedness, to that wicked way in which he
   walketh. I am supposed untrue to myself; he makes me a foolish deity,
   that all the threats and menaces that are in my word against daring,
   insolent sinners, are only indeed terrica lamenta, bug-bears, to
   frighten children and fools with; therefore (saith he) my jealousy
   shall smoke against that man; I will not spare him, I mean to
   paradigmatize such a man as this, and to let all the world know, by the
   severity of my vengeance against such an one, that I am what he did not
   think me to be, a true, a holy, a just, and jealous God. That hope that
   men have of being saved without ever being converted, or turned to God
   through Christ, and breaking off from the way of sin, it is of this
   import, as you have heard. It carries this secret aspect and language
   in it, so detracting, so reproaching and ignominious to the true, and
   holy, and jealous God. And therefore it is not to be thought strange,
   if men have such an hope as this, and it never doth them good. They
   will never be the better for it; it never makes them good men in this
   world, nor happy in the other. And then,

   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 hopes, 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 things, 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, nothing 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.
     __________________________________________________________________

   [20] Preached, June 14, 1691.
     __________________________________________________________________

SERMON XVIII. [21]

   Romans viii. 4.

   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; and 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 object 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.

   But 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 greatly 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, Rom. v. 2. and
   "obtaining of salvation by Christ Jesus, (1 Tim. ii. 10.) with eternal
   glory;" that being the thing whereunto such an one finds himself
   actually called. That cannot but be his hope, that is called to an
   everlasting kingdom, and the glory of God by and through Christ Jesus;
   the call proceeding from the God of all grace: "the God of all grace,
   who hath called us unto his eternal glory by Christ Jesus, after ye
   have suffered awhile, make you perfect." 1 Pet. v. 10. That which is
   the final term of his calling, is the hope of it, as the apostle
   speaks, where he prays for the Ephesians, that God would give them the
   Spirit of wisdom and revelation, that the eyes of their minds might be
   enlightened, and that "they might know the hope of his calling." Eph.
   i. 18. It is another kind of knowledge they are capable of having
   concerning the "hope of their calling," or what they are to hope for in
   the state to which they are called after regeneration, and which
   proceeds from that divine light which is suitable to a regenerate soul,
   as such. I say, it is quite another sort of hope from that which it was
   capable of before; and so they are quite another sort of things, about
   which the soul is exercised and taken up.

   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; and 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. Heb. x. 37. And that we are told in the very beginning of
   the next chapter, is "the substance of things hoped for, and the
   evidence of the things not seen." Heb. xi. 1. Agreeably to what the
   text saith, "we are saved by hope; but hope that is seen, is not hope."
   It is hope pitched upon unseen things, upon the invisible state of
   things, by which a person is sustained, borne up through the whole of
   his course in this world, unto final salvation. "What a man sees, why
   doth he yet hope for?" It is a matter relating to an unseen state of
   things, the heavenly state, which is to influence a Christian all
   along, till he reach heaven.

   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 course, 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." 1 Peter i. 13. "Gird up the loins of your minds," a most
   emphatical expression, to signify a temper of spirit, most intent upon
   consideration. Then is the soul in a considering posture, when the
   loins of your minds are girt up, when fluid thoughts are collected, as
   more fluid garments are collected, and bound about a man by a girdle:
   when the more volative thoughts are drawn in, and made to centre upon
   the things that we are more deeply concerned to consider. Then may we
   truly say, this soul is composed to a special sobriety. These
   expressions do expound one another, gird up the loins of your minds,
   and be sober; a mind girt up in its loins is a considering mind, and
   that lies in nothing more fitly, and more truly, than in a certain sort
   of spiritual sobriety. And how is this influenced, and maintained in
   the soul? Why, by a continual hope, hope to the end. This is naturally
   so, that the hope we have of any design whatsoever, intends our minds,
   and collects them to the business: but if we have no hope, we are off
   from it. Whatsoever we have no hope of we abandon, we lay aside
   thoughts concerning it; it is to no purpose to consider, or think any
   longer about a business, in reference to which we have no hope. But as
   long as there is hope, there will be an agitation of thoughts, and the
   mind will turn itself this way and that, revolving things over and
   over. There will certainly therefore, be a considering habit of mind
   preserved, as long as hope remains in any liveliness and vigour, in
   reference to the great concerns of eternity that we have before us.
   And,

   (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." Acts ii. 23. And it is plain that a
   continual hope must influence this resolution; Why will I not forsake
   this way? Why am I (with dependance upon the grace of God) resolved to
   persist in it, that nothing shall turn me out of it? Why, I have a
   great hope before me, I hope for great things by persisting in this
   way. It is a way that leads to a blessed end, an end which the grace of
   God hath encouraged me to hope I shall in this way attain unto. The
   Apostle exhorts the Colossians that they continue in the faith,
   grounded and settled, and not moved from the hope of the gospel. Col.
   i. 23. Why was this new faith (as it was a new thing in the world at
   that time) to be so steadfastly stuck unto? why must there be so
   resolved an adherence to it? Why, there is the highest, and greatest,
   and most glorious hope held up in. view in that gospel, or by that
   gospel which is the object of this faith; and which therefore claims
   and challenges this steadfast adherence to the thing which it
   represents. Therefore, you are not to be moved from what is contained
   in the gospel, because it contains the matter of so high an hope.

   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,

   (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." Rom. v. 4, 5. We love him. Why? "Because he
   first loved us." 1 John iv. 19. What doth that mean? Is the meaning,
   that no body loves God, till they are assured, or have assurance of his
   loving them? No, that cannot be, there is many a sincere lover of God
   that hath no assurance of his love. But what must it mean then? Why,
   that (at least) they have the hope of it; for it is most certain, that
   with absolute despair, there must be most conjunct, pure, unmixed
   hatred. If there be pure despair, there will be pure hatred:--nothing
   but hatred of God, where there is nothing but despair of his love. As
   it is in hell, there is despair in perfection, and so there is hatred
   in perfection (as one may speak) in that horrid kind. The meaning
   therefore, can only be, "we love him, because he first loved us," to
   wit, because we hope so. It is not to be understood, that every one
   that loves God, hath an assurance that he is beloved of him: but he
   hath the hope of it, otherwise he could never love him; and if
   thereupon, the soul doth love him, then it saith, I must never leave
   him, I must cleave to him as long as I live, and for ever, through all
   time, and to all eternity: nothing shall separate me from the love of
   God, which is in Christ Jesus my Lord; nothing shall break those bonds.
   And most evident it is, that as that love is drawn out into continual
   exercise, it still doth, in all its exercises, run on with the
   exercise, and under the influence, of a continuing hope. I am still
   expecting greater things from him, and the more I expect, the morel
   love him; and the more I love him, the more I am resolved to cleave to
   him, and never to leave him. And,

   (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. 1 Tim. iv. 10.

   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. Titus i. 1, 2. I avow myself an Apostle and servant of Jesus
   Christ upon this inducement, and for this reason, and so I mean to
   continue unto the end. It is the hope of eternal life, which God, that
   cannot lie, hath promised to me. He whose nature doth not allow him to
   deceive, to whom it is impossible to lie, I firmly and securely hope in
   him; and therefore I will readily dispose myself to encounter all the
   difficulties and hardships, which the service of Jesus Christ can lay
   me open to. Again,

   (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." 2 Tim. iv. 8. But if a man be well enough
   satisfied with the portion (whether it be more or less) which God hath
   allotted him of the good things of this world, then he is safe from
   temptation. But now shall he come to be satisfied with a lesser portion
   of the things of this world? Why, it is the hope of enough here after
   that satisfied him:--I have no great things now, nor do I matter that,
   I am not solicitous about it, I hope for greater, and a better state.

   What made Abraham, and Isaac, and Jacob, expose themselves to continued
   wandering, and to dwell intents; when 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; Heb. xi. 13.
   therefore they tell the world, and tell it plainly, while we are upon
   earth, we are but pilgrims and strangers here; the world can tempt us
   with none of its baits: let the things it presents to our view, and
   makes us an offer of, be never so great, never so special, they signify
   nothing with us, for every thing we can touch, that we can handle, or
   have to do with, smells of earth, and we are strangers and pilgrims
   here upon earth. And this was a plain declaration, their minds were
   higher, carried to some what in an higher region. They declare plainly,
   they are seeking a country. And what country is that? Why, a better and
   an heavenly country; And therefore God is not ashamed to be called
   their God. Heb. xi. 16. It was the hope of those high and great things
   above, that drew up their hearts, and therefore this world could not
   entangle them.--Their way was above, (as the way of the wise is,) to
   escape from hell and death beneath. But it was hope that carried them
   up into those higher regions, so far out of the reach of deadly snares;
   the snares of death, as the wise man calls them. And again,

   (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 desires 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
   good. The Apostle calls it so. "They that sow to the pint, shall of the
   Spirit reap life everlasting." Gal. vi. 8. Then immediately follows,
   "As ye have opportunity, do good unto all, especially to them that are
   of the household of faith." This is sowing to the Spirit suitably, or
   subserviently to the kindness, and goodness, and benignity of the
   Divine Spirit. But whosoever sows, soweth in hope, that he may be
   partaker of his hope. That course of well-doing is continued, and the
   soul is held on in it, by the power and influence of a continued hope.
   "It is by patient continuance in well-doing, that we are to seek for
   glory, and honour, and immortality, unto eternal life." Rom. ii. 7. I
   add again,

   (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," Rom. xii. 11, 12. and "rejoicing in hope," are words
   immediately connected. And,

   (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." Titus ii.
   11, 12, 13. And how are we induced hereunto? "Looking for the blessed
   hope, and the glorious appearing of the great God, and our Saviour,
   Jesus Christ." There is nothing that in common experience proves so
   fatal to many, that had begun well in a course of religion. Some
   hopeful young ones, that have been struck with convictions, God hath
   begun to awaken them, to take hold of their spirits; and they have had
   some tastes and relishes of the word of God, and of divine and heavenly
   things: but we have found them recede, and go off again. And how came
   it to pass? Why, they lost all in a debauch, that extinguished the
   convictions of conscience, and the desires of heart, that began to be
   stirred in them god-ward, and heaven-ward.

   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," Neh. viii. 10. to carry them through the duties and
   difficulties of the Christian state. And how is that joy to be
   maintained? "We rejoice in hope of the glory of God;" Rom. v. 2. and
   our rejoicing is to be in hope. Rom. xii. 12. It is hope that feeds joy
   in reference to things, while we are in this present state, which doth
   not afford much of immediate enjoyment, otherwise than that we have by
   anticipation. It is hope that directs to that which is within the vail;
   Heb. vi. 19. takes hold of invisible things, and so is as "an anchor to
   the soul, both sure and steadfast." The soul rejoiceth to find itself
   upon sure terms, rejoiceth in hope, in the strength and power of that
   hope, which, as its anchor, is thrown within the vail, and takes hold
   of the unseen things there. The God of peace fill you with all joy and
   peace in believing," Rom. xv. 13. as the Apostle prays for the
   Christian Romans. The more joy, the more vigour in your course: the joy
   of the Lord will be your strength, and the more hope, the more joy.

   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.
     __________________________________________________________________

   [21] Preached June 21, 1691.
     __________________________________________________________________

SERMON XIX. [22]

   Romans viii. 24.

   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; Psalm cxxv. 5. and from returning into
   those ways at length, "which take hold of hell, and lead down to the
   chambers of death." Prov. v. 5. But before I come to shew you what
   ground a serious Christian hath for such an hope, something I must
   premise unto you. As,

   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 hope 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; (Prov. xxviii. 14.) but he that hardens his heart, (that is in
   opposition to such a fear,) shall fall into mischief." And elsewhere we
   find such oppositions of fear to hardness of heart, made to one
   another. "Why hast thou made us to err from thy ways, and hardened our
   hearts from thy fear?" Isa. lxiii. 17. and we are directed to "perfect
   holiness in the fear of God," 2 Cor. vii. 3. and warned "not to be
   high-minded, but fear," Rom. xi. 20. and charged "to work out our
   salvation, with fear and trembling." Phil. ii. 12. Even they are so
   charged, whom the Apostle had a little before expressed his confidence
   concerning them, that "God that had begun a good work in them, would
   perfect it unto the day of Christ." Phil. i. 6. And yet he requires and
   charges them in his name, and by his authority, whom God had exalted to
   so high a pitch, as to give him a name above every name, wherefore,
   (saith he hereupon,) this charge I solemnly give you, that his name and
   authority may be owned, not only in "my presence, but much more, being
   absent, you work out your salvation, with fear and trembling."

   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. Jer. xxxii. 40. Ezek. xxxvi. 27.

   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 to 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 concern 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." 1 Pet. i. 20.
   "Sanctify them by thy truth; thy word is truth." John, xvii. 17.

   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 yourselves 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." Ephes. ii. 12. All the while that
   you were aliens from the commonwealth of Israel, and from the covenant
   of promise; all the while that you were as a people of another country,
   (as the expression signifies,) in being "strangers to the covenant of
   promise, and without Christ;" you were without hope too, and "without
   God in the world;" atheists 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. Gal. ii. 16. It was then but confirmed to
   Abraham. This covenant of God in Christ being of a much more ancient
   date. David, when he lay a dying, here was the ground of his hope;
   "Thou hast made with me an everlasting covenant, ordered in all things,
   and sure; and this is all my salvation, and all my desire, although
   thou make it not to grow;" 2 Sam. xxiii. 5. to wit, his house, spoken
   of before, "although my house be not so with God." God had said many
   things to him about his house and family heretofore, a great deal more
   distinctly and expressly than he doth usually to men about their houses
   and families, when they are to be extinct and gone. But David's mind
   was upon something else,--something greater and more considerable than
   all this; "Although my house be not so with God, (come of my house and
   external concernments what will,) here is "all my salvation, and all my
   desire," that thou hast "made with me an everlasting covenant, ordered
   in all things and sure;" which had an aspect upon higher and greater
   things than that of a temporal kingdom in this world, how big so ever
   that may look in many an eye.

   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." Psalm cxix. 49. In tent he was upon
   salvation; and sometimes being ready to faint about it, his hope in
   God's word kept him from fainting; "Thou art my hiding-place and my
   shield." Psalm cxix. 114. I do. hope in thy word. You have that which
   is agreeable, in another place, where he again professeth his hope in
   God's word, and invites all Israel to join with him in waiting for the
   Lord, (Psalm cxxx. 6, 7.) from day to day, more than they that wait for
   the morning; "Let Israel wait on the Lord, for with him is mercy and
   plenteous redemption, and he will redeem Israel from all his
   iniquities." This is the summary thing, the gospel of the covenant of
   God in Christ, which is the great ground and foundation of this hope.

   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," Gen. xvii. 1. that would
   be also enough for Abraham on his part: as you know, if you have
   occasion to transact affairs with a man, to contract a covenant with
   him about matters of importance to you, the great thing you will have
   your eye upon is, Is the person I deal with sufficient? If you are sure
   that he is, you traffic with much more security, he being a man of
   known sufficiency. Saith God, I am an all-sufficient God; come, who
   hath a mind to deal with me? to transact with me, and traffic with me?
   who will come into my covenant? And,

   (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," Titus
   i. 2. "And by two immutable things, in which it is impossible for God
   to lie, the heirs of promise might have strong consolation, who have
   fled for refuge, to lay hold on the hope set before them." Heb. vi. 17,
   18. You say, you shall one day sink, you shall fail, you shall perish,
   you shall be lost after so many stops in the ways of God. Think who
   hath promised you, The God, all-sufficient: and that he is faithful
   that 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, and
   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 considered 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. Psalm 1. It is a covenant by sacrifice. As covenants
   have their ratifications, even among men by sacrifice, and the Jews
   have a notion de sanguine sancisa sunt non abroganda, those arguments
   that are ratified by blood, become most sacred and inviolable, never to
   be abrogated. The blood of Christ is called the blood of the covenant
   again and again; "And have counted the blood of the covenant an unclean
   thing." Heb. x. 29. "Our Lord Jesus Christ who offered himself to God,
   by the blood of the everlasting covenant, make you perfect." Heb. xiii.
   20, 21. And when he instituted his own supper, he calls it the cup of
   the New Testament in his blood. The word testament is the same used for
   covenant. How firm a covenant is that, that hath its foundation in the
   blood of the Son of God! His blood, who is the great Emmanuel, "the
   brightness of his Father's glory, and the express image of his person,"
   who came down on purpose into this world, and united himself with the
   nature of man, purposely that he might have somewhat mortal about him,
   somewhat that could die, and that by that death of his, he might ruin
   the designs of him that had the power of death; and might procure that
   stability should be given to the covenant of life and peace, even this
   covenant. And then,

   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." Rom. iii. 25. This powerfully controuls the
   objection of any unbelieving heart. How can it be, that the just and
   holy God, the glorious Majesty of Heaven should be offended by an
   impotent worm and should threaten death for the of fence, and yet
   forgive it? How can it be? Why, God hath set forth his Son, to be a
   propitiation, to declare his righteousness, to let all the world know,
   that now he can righteously pardon sin, and be reconciled to sinners,
   and take them into favour. What an encouragement is this to a returning
   soul, a returned soul, a soul that hath returned, or that hath a
   disposition, or mind to return! God hath set forth Christ to be a
   propitiation, he lifted him up upon the cross, and he is lifted up in
   the gospel dispensation, to tell the world. Now, sinner, the matter
   shall not lie on me, or on my part; if there be still a breach between
   me and thee, it is not because I cannot be reconciled, but because thou
   wilt not be reconciled; I can be reconciled, I have my satisfaction in
   my Son, and if there be a continuing breach, it is because thou
   refuseth, and despiseth the terms of peace that are offered, and doth
   trample upon the blood of the covenant, as if it were a profane thing.
   But to a serious considering soul, one that hath returned, or is upon
   his return to God m Christ, how firm a foundation of hope is this! I
   know the justice of God, (the only thing I had to dread, as that could
   never be reconciled to me,) is satisfied if I return, and shall never
   have any quarrel with me, if I keep on in the prescribed way that leads
   to life. Saith the Apostle, "Abide in him, (that is, in Christ, who is
   the great reconciling sacrifice,) that when he shall appear, you may
   have confidence, and not be ashamed at his coming. 1 John ii. 20. But
   then,

   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." Eph. i. 3, 17, 18, 19. He testifies his own love by his
   indwelling presence, and that way he secures you, that the covenant
   remains stable and firm between God and you. I dwell in you, to keep
   this always a clear and indubitable thing with you, that God is your's,
   and you are his, by the tenor or his own covenant. And again, you are
   to look upon Christ in reference to this covenant,

   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." Rom. viii. 33, 34. "If any man sin,
   we have an Advocate with the Father, Jesus Christ the righteous." 1
   John ii. 1. So he is said to mediate for us, not after the law of a
   carnal commandment, but after the power of an endless life. Heb. vii.
   18. And it is said, "He is able to save to the uttermost ail them that
   come unto God by him, seeing he ever liveth to make intercession for
   them." Being seated and enthroned in glory, with that very design, that
   though there may be many offences on our part against the tenor of our
   covenant, yet they shall not make a final breach; but that still the
   returning soul shall find mercy, and that still that mercy shall be
   free. "Return, ye backsliding children, for I am married to you, I will
   heal your backslidings, and receive you graciously, and love you
   freely." Jer. iii. 12, 14, 22. I might add,

   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!
     __________________________________________________________________

   [22] Preached June 28, 1691.
     __________________________________________________________________

SERMON XX. [23]

   Romans, viii. 24.

   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 what 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 for 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. So
   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 which 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." Heb. xi. 1.

   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, grounded 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. And 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." 1 Pet. iv. 4. They cannot allow
   themselves to be sensual with the fleshly, worldly with the worldly,
   covetous with the covetous. If they do, they call their own state and
   standing in Christ under dreadful suspicions. If they can be ambitious
   and covetous, and voluptuous, men grossly voluptuous, they draw their
   state into question. But what is it that restrains them, and composes
   them to an holy kind of severity in this respect, but the power of
   divine nope? "Gird up the loins of your minds, be sober, and hope to
   the end." 1 Pet. i. 13. Here appears the necessary influence of this
   hope to preserve a just restraint on the soul through the whole of our
   course, while our way lies amidst so many sensible things, that are so
   entertaining and tempting to our natures. We are to "live soberly,
   righteously, and godly in this present world, looking for the blessed
   hope, and the glorious appearing of the great God, and our Saviour
   Jesus Christ." Tit. ii. 11, 12.

   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 so 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." Heb. x. 34. And why did they so? They did it in the power
   of this same Christian hope, as knowing they had in heaven "a better
   and more enduring substance." It was the hope of that which made them,
   willingly part with, and forego, all that they had and enjoyed here.

   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;" Luke xiv. 33.
   he cannot be a Christian, unless (suppositis supponendis) supposing
   such things as may be supposed, he doth forsake all, when the
   particular juncture happens; he doth now discover that he hath not the
   root of the matter in him, if he be not content to forsake all for my
   sake. But it is a Christian hope that enables him to do so; because
   that hope possesseth him with a persuasion that he shall gain by it
   more than all he looseth. "We have forsaken all and followed thee," say
   the disciples unto Christ; and you shall be no losers, saith he to
   them. Take but my word, and you will have ground enough for that hope,
   that it shall not turn to your final loss. None that forsake houses, or
   lands, or father, or mother, or brother, or sister, for my sake, and
   for the gospel, but shall have in this world an hundred-fold, and
   hereafter eternal life. And it is the hope of this that makes a
   Christian willing to say, Then I can be content to let all go; aye,
   even let all go; he hath not deceived me that hath told me, and he will
   never deceive me that hath told me, that I shall not be a final loser
   by it at length. And,

   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 11th chapter of the Hebrews, and that we referred to but
   now,) so he calls those many witnesses, a cloud, a mighty cloud of such
   witnesses, all testifying to this one thing, to wit, to the power of
   that faith, and consequently to that hope, by which, these mentioned
   were carried through such sufferings, calumnies, as there you read of:
   "They were tempted, they were slain with the sword, they were sawn
   asunder, they wandered up and down in sheep-skins and goat-skins, being
   destitute, afflicted, tormented;" men "of whom the world was not
   worthy." And amidst all these things they despised deliverance. And
   why? Because they hoped for "a better resurrection." It was that faith
   which carried them through all, which is described at the first verse,
   to be "the substance of the things not seen, and the evidence of the
   things hoped for." Heb. xi. 1. The great things we hope for are made
   substantial to us; we have that clear and substantiating representation
   of them before our eyes. And therefore, how many thousand deaths can we
   go through by the power of this hope;--that hope itself being upheld
   and maintained all along by an immediate divine power?

   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." Rom. v. 3, 4.
   They gloried in tribulation, because they did rejoice in hope of the
   divine glory.

   And therefore have they been enabled to brow-beat their enemies, 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!" Rom. vii. 24. It is
   only deliverance in hope that carries through all this difficulty:
   "Thanks be to God, who hath given us the victory through our Lord Jesus
   Christ." 1 Cor. xv. 57. I have conquest and victory in Christ, that
   hath loved me; I am many times in myself overcome, but in him many
   times I do overcome, and shall finally over come. And,

   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." 1 Sam.
   xxviii. 15.

   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." Psalm xlii. and xliii.
   I shall yet see a morning after so black and tempestuous a night. And,

   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 there 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 of 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;" Jer. xx. 9. that was not to be restrained. It
   is a very uncomfortable thing to labour in this kind, with the souls of
   men, which we apply ourselves to as reasonable, as intelligent, as
   capable of understanding us, and understanding the value of souls, and
   the differences of time and eternity, of present and everlasting
   things; to deal with such upon agreed principles between them and us;
   so as that they say, whatsoever we speak to them in the name of the
   Lord, it is all true. They grant as much as we would have them grant,
   and acknowledge whatsoever, as to every thing we propound to them,
   especially in the greatest and most important things, which are also
   things of the greatest evidence and clearness, so as to force an
   acknowledgment; and so as that, when we deal with men about these
   things, (as you heard from that scripture lately,) we have nothing to
   do but to commend ourselves to the consciences of men in the sight of
   God. We appeal to you, whether these things be not true that we say to
   you, in the name of the Lord, yea or no. And they are generally
   acknowledged to be so. It is acknowledged that there is a world to
   come; that there is a state of retribution; that there is a judgment
   day, when men are to receive "the things done in the body, whether they
   be good or evil;" and wherein only a spiritual holy life, begun here in
   this world, will end in eternal life; and prevailing wickedness,
   continued in, will end in eternal death.

   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,
   chap. ii. 25. and it is worth our notice,) "Return ye, now, every one
   from his evil ways, and make your ways and your doings good." Jer.
   xviii. 11, 12. So God bespeaks them by the prophet, or the prophet
   bespeaks them in the name of God: "But they said there is no hope, but
   we will walk after our own devices, and will every one do the
   imagination of his evil heart." Because there is no hope; we have no
   hope that ever we shall be able to alter our course, or that ever we
   shall be able to do good of it in an attempt of reformation; and
   therefore, we will go on as we have done.

   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.
     __________________________________________________________________

   [23] Preached, July 12, 1691.
     __________________________________________________________________

SERMON XXI. [24]

   Romans, viii. 4.

   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."
   1 Pet. i. 3. We are begotten to a lively hope, an hope that lives. The
   want of this hope is the despair I mean; and it would not be despair in
   every subject; but in such a subject as is capable of that hope, and
   where that hope ought to be, it is despair. As the want of life is
   death in a man, but not in a stone; when there is not a lively hope
   terminating upon God, and upon a blessed eternity, and an unseen glory;
   when there is not such an hope, where that hope hath not its proper
   place, there lies and lurks this deadly despair. A vacancy of hope
   towards God and the blessedness of the other state, where it ought to
   be, and which indeed doth carry much of the essence in it (as we shall
   have further occasion to note) of the new creature; and it is the very
   perfection of human nature itself; to wit, to have a soul directed
   towards God by the power of a vital hope, continually expecting
   felicity and blessedness from him; I say, the vacancy of it is despair.
   But that perfection of our nature, regeneration brings in and supplies.
   "We are begotten again to a lively hope;" as the degeneration,
   deformity, and depravedness of human nature expels and keeps it out.
   But it so much belongs to a man as a man, that, as Philo Judaeus (who
   speaks but as such an one) doth fitly enough say, Hope in God is so
   much of human nature, that he is unworthy to be called a man that is
   destitute of it. Now that soul is destitute of it that hath no commerce
   with God, that hath nothing to do with him day by day. Where there is
   no hope, there is despair Godward, "without God, and without hope."
   Ephes. ii. 12. You (whoever it be) that transact all your affairs
   without God, have nothing to do with God from morning to night, you
   have no hope; none of this vital hope, this living hope, by which we
   are to be saved. Do you hope in God, when you have nothing to do with
   him, when you mind him not, when no thought of him comes into your
   heart?

   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 in 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." Heb. xi. 1. He is one that hath not his good things
   here. Luke xvi. 25. This is a true account of his state; his portion is
   not in this life. Psalm xvi. 1. His estate lies in reversion; it is
   somewhat expected, somewhat looked for; he takes hold of it by that
   hope which is cast, "as an anchor of the soul, within the veil; (Heb.
   vi. 19, 20.) whither Jesus, the forerunner, for us entered;" and so his
   title is sure, for there is such an one gone before, who, having
   procured, is thereupon gone to take possession of his inheritance for
   him.

   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 somewhat 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, (1 John iii. 1.) because it
   knew him not." It knows nothing at all of this race, neither father,
   nor children. The world knows nothing of them; it cannot tell how to
   form an idea, a distinct notion, of this sort of men, that are so
   descended, and of such a parentage. They are men of another genius,
   another spirit, another kind of design. The tendency of their course is
   another way, and they know not what to make of it; "therefore the world
   knoweth us not, because it knew him not;" and because it doth not know,
   it hates. And all the effects of hatred many times appear mighty
   conspicuous towards that sort of men; and would do more, it is likely,
   if they did appear more like themselves, and did more plainly avow
   their unrelatedness to this world, and their relation to, and
   expectations from an upper world, an higher world. But as it is, as the
   divine nature that is in them doth more or less speak forth, and shew
   itself, so it stirs the indignation of a deserted forsaken world
   against them, in whom that nature is and doth appear. And then, by this
   means, they come to be counted the scum and offscouring of all things.

   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 what 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, Rom. xv.
   13.

   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 also
   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." Heb. xi. 6. And it is this faith that
   is the immediate foundation of hope. I hope I shall find him the
   rewarder of ray soul. I hope my labour in the Lord will not be in vain.
   This is that that doth in spirit religion, and make it a living thing.
   There is indeed a religion in the world that hath no life in it, that
   lies all in empty shew, and form, and external appearance. But, if
   there be life in it, hope is the life of it. I hope I shall reach a
   blessed end at last in this way. The business of religion is to seek
   God; in seeking him I hope that I shall find him; I find life, and
   satisfaction, and felicity, and eternal blessedness in him. This hope
   is the soul of religion, and the very life of it.

   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 part 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. Heb. xii. 23. This would make the duties and
   ordinances of every Lord's day lively things with us, when we are all
   aiming to take hold, in every such duty, of" the end of our faith, even
   the salvation of our souls." But if we come together here only to see
   one another's faces, or to hear the sound of a few empty words, without
   knowing whither they tend, without minding to what end they serve, or
   what they aim at, or because we know not how else to spend so many
   hours of a day that is not allowed for our common labour; we shall make
   but a flat thing of our religion. But if our religion be a living
   thing, hope is the end of it,--I hope my way will end in eternal
   felicity at length; this is my way to God and glory, and to a blessed
   eternity. And,

   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? As 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 end.
   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 to 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 creature 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." 1
   Peter i. 3. The new creature hath an hope belonging to its essence; as
   soon as it begins to be, and breathe, it begins to hope. It is born to
   the hope of immortality and eternal life.

   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 born 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." John xvii.
   16. Oh, what an horrid thing would it be to contradict our blessed
   Lord, in the sense of our own hearts! He saith, "they are not of this
   world;" but here is one answering, Aye, Lord, but I am of this world;
   one with this world, united to it: I savour the things of the world, as
   the men of the world do; I choose with them, and enjoy with them: a
   fearful thing from the sense of our hearts, to contradict our blessed
   Lord! to have him say, "They that are mine are not of this world, as I
   am not of this world;" and we be forced to say, concerning ourselves,
   Yes, but we are of this world, and related to this world more than any
   other, and savour the things of this world more than any other.

   There are sundry other inferences more that I intend now 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 of 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.
     __________________________________________________________________

   [24] Preached July 19, 1691.
     __________________________________________________________________

SERMON XXII. [25]

   Romans viii. 24.

   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 and 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 for 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 applied 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 thereunto; 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 men 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," Rom. ii. 14, 15. And Heathens tell us of a
   nata and a scripta lex, and where there as not a scripta there is a
   nata: a law that is born with us, a law written in our hearts, are
   expressions common to Cicero, and to the Apostle Paul; and therefore
   light about this matter in some degree hath been common to men. There
   is no more deeply natural law upon men, than that of self-preservation;
   and if the soul of man be the man, or the chief of man, the principal
   thing in man, do you think it doth not lie under the obligation of a
   law to preserve itself, to endeavour to save itself, to keep itself, as
   far as it can, from being lost and miserable to eternity, since it is
   capable of eternity? And, therefore consider,

   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 own 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 remediless 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?" Rom. ii. 4,
   5. The patience of God is intimated to have generally that aptitude in
   itself to induce men to consider and take up thoughts of returning; and
   most expressly, when the gospel commenteth upon it, and tells men of
   its design. Why was not thy care less soul, that heard the gospel the
   last Lord's day, cut off before this Lord's day? Why? the patience of
   God is leading it to repentance: so we are directly instructed to
   interpret. "My brethren, (saith that other Apostle,) count the long
   suffering of God salvation." 2 Peter iii. 15. Do you put that
   construction and sense upon it? Make that interpretation to yourselves,
   Why am I spared? I have been careless of God and my own soul so long,
   year after year, why am I spared? The Apostle doth teach you to reckon,
   and make an estimate, why it is, what you are to count it is for;
   "Count that the long suffering of the Lord is salvation;" 2 Peter iii.
   15. to wit, that he is designing your salvation in all this indulgence,
   and sparing mercy, that he exerciseth towards you. And it is highly
   aggravated guilt, when there is not only a continual resistance of the
   authority, but an offending constantly against the kindness of a divine
   constitution. And,

   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 required
   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." Isa. i. 3. And what? Will not man
   know his owner? Will not these reasonable intelligent souls of ours
   know their owner, to whom they belong, who he is that styles himself
   the God of spirits, even of the spirits of all flesh? So that our
   having spirits in flesh, embodied spirits, is no diminution to his
   interest in us, and detracts nothing of it. When these spirits of ours
   are sunk into flesh, yet he is the God of the spirits of all flesh:
   they are his, he is the God of them. Then are we to consider besides,
   that inferior, secondary, subordinate interest that we have in
   ourselves, and our own souls; we are (I say) to consider God's superior
   interest in them, whose creatures we are. Then they who live in a total
   neglect and unconcernedness about the salvation of their souls, what
   answer will they be able to make to the most high God, when he comes to
   demand of them; "What have you done with my creature that I put under
   your care, in so great a measure? I trusted thee with the keeping and
   care of a soul, an immortal soul, an intelligent spiritual being,
   stamped with my own natural image. I gave thee a soul capable of loving
   me, capable of being finally happy in me, capable of being, throughout
   an eternity, employed in the adoration and love of the eternal God. I
   gave thee such a soul, what hast thou done with it? What! Hast thou
   made that soul all the time it dwelt in that body, only a drudge to
   vanity, only to serve as a slave to sensual and brutish inclination?"

   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 way 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 should 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.
     __________________________________________________________________

   [25] Preached September 13, 1691.
     __________________________________________________________________

SERMON XXIII. [26]

   Romans viii. 24.

   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." Psalm xxxix. 7. "Why art thou cast down, oh! my soul, why art
   thou disquieted within me? Hope thou in God." Psalm xlii. 5, 11. and
   xliii. 5. He must be to us, in respect of our hope, (as in respect of
   our choice, and love, and delight,) our only one. "Whom have I in
   heaven but thee? and there is none upon earth I desire besides thee."
   Psalm lxxiii. 25. This is plain and out of question, God is to be our
   highest hope.

   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 shadow 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." 1
   John iii. 1. Our sonship, and the glory and dignity of our adopted
   state, is not yet displayed or discovered what it is; but it shall be;
   and the time is coming when it shall: so that the like thing is
   intimated here, as did obtain among the Romans, to wit, that adoptions
   were with them twofold. There was a private adoption that was
   preparatory, and leading to a following public one. Such an one doth
   first in private pitch upon such a person as he adopts for his own son,
   and afterwards there is a public notification thereof in foro; here it
   was declared with public solemnity. And it is in this latter sense, and
   in accommodation there unto, that this perfect state of the sons of God
   is called the adoption.

   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," 1 Cor. xv. 19. Our hope must shoot forward into
   another state, we must cast anchor into that which is within the vail.
   Heb. vi. 19. Even this anchor of hope. And again,

   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 the 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 sound 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 be indeed immediately
   fundamental of our hope, Heb. xi. 1. Now faith is the substance of
   things hoped for, the evidence of things not seen; if one have never so
   clear a notion of the most delectable state that it is possible for any
   one to form and conceive in his own mind, and he doth not look upon
   this as substantial, as an actual substance, it cannot affect him, it
   cannot attract him, and draw forth the strength and vigour of his soul
   in a pursuit after it: therefore, here the work of faith comes in, and
   that is to substantiate, to be to us the very substance of that which
   we are to hope for, and to be the evidence of that which yet we do not
   see; and how could faith do this? Why truly even by that which is
   intrinsical and natural to it; reliance upon his testimony whom we
   believe. Human faith is a reliance upon an human testimony; divine
   faith is a reliance on a divine testimony. I take the word of God about
   the truth of that I have not seen with my own eyes; and his word
   representing to me a lovely, pleasant, amiable object hereafter,
   perfectly to be enjoyed; believing the revelation to be true, I
   thereupon hope for the thing revealed.

   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 consolation for
   them to fly to for refuge, who have this hope set before them. Heb. vi.
   18, 19, 20.

   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 those 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 it; 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
   doubt 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." Heb. vi. 9. Never hope for
   salvation abstractly, and apart from the things, that do accompany it,
   and because that is to be considered as the final object of your hope,
   the things that are intermediate to it, are to be hoped for too; for
   there can be no connection besides, between the end and the means; but
   that connection lies in the aptitude such means have to this end, and
   the certainty of the consecution of this end, upon the use of such
   means. You are told of several things in scripture that have certain
   connection with salvation, so that without them it cannot be; with them
   it cannot but be. As to give you only the scripture terms of the
   several things, that it doth connect with salvation as inseparable from
   it, without explaining the things to you: as repentance, it connects
   with it; "Except ye repent, ye shall all likewise perish;" Luke xviii.
   5. ye shall not be saved. "Repent, that your sins may be blotted out."
   Acts iii. 19. by it you shall be saved.--Faith; God so loved the world,
   that "he gave his only begotten Son, that whosoever believeth in him,
   should not perish, but have everlasting life." John iii. 18. "He that
   believeth not is condemned already, and the wrath of God abideth on
   him." John iii. 3, 5.--Regeneration, without it there is no entering
   into the kingdom of God, there is no seeing of it; but if men be
   regenerate, they are the children or God; and if they are children,
   then heirs, "heirs of God, and joint heirs with Jesus Christ, that,
   suffering with him, they may be glorified together." Rom. viii.
   17.--Obedience; Christ will be author of salvation to them that obey
   him, Heb. v. 9. "And will come in flaming fire to take vengeance on
   them that know him not, nor obey his gospel." 2 Thess. i. 8. These are
   the plainest connections that can be in the world, nothing can be more
   plain; so sanctification which falls in. with many of the forementioned
   things: "We give thanks to God for you, that he hath chosen you unto
   salvation through sanctification of the Spirit, and belief of the
   truth." 2 Thess. ii. 13. "Without holiness no man shall see the Lord."
   Heb. xii. 14.

   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.
     __________________________________________________________________

   [26] Preached September 20, 1691.
     __________________________________________________________________

SERMON XXIV. [27]

   Romans, viii. 24.

   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, upon
   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
   intends,) 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;" 1 Peter ii. 24, that we might "die to sin, and live to
   righteousness," being healed by his stripes. Isaiah liii. 5. Now,
   without these things, we must despair of being saved, if ever we would
   hope for salvation upon good terms.

   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 urged,
   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." Gal. v. 5. The
   Spirit doth frame souls to an absolute reliance upon that righteousness
   that is by faith, that and no other, and so accordingly to wait for the
   hope of that righteousness. And,

   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?"
   Acts v. 31. And that it is God that gives men repentance, that they may
   recover themselves out of the snare of the devil, "who are led captive
   by him at his will." 2 Tim ii. 26. And faith we are told is the gift of
   God, and it is reckoned among "the fruits of the Spirit." Gal. v. 22.
   And regeneration we are told is by the Spirit. If a man be not born
   again (or born from above) by the Spirit, "he cannot enter into the
   kingdom of God." John iii. 3, 6. "And if we by the Spirit mortify the
   deeds of the body, we shall live." Rom. viii. 13. And we are likewise
   told, that "God hath chosen us to salvation, through sanctification of
   the Spirit, and belief of the truth." 2 Thess. ii. 17.

   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 are 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,

   Direction 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 exceeding great and precious promises, that
   by them we might be partakers of the divine nature," 2 Peter i. 3, 4.
   which carries all this in it. Here must be your hope. Such things have
   not been wrought and done in me yet, but through the grace of God, I
   hope that they shall. And,

   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 at 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 him 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 about 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." Phil. iii. 18, 19. What it was to have their souls turned
   to God, to come to a solemn closure with Christ as their Redeemer and
   Lord, or to exercise themselves unto inward heart-godliness in any
   kind, they know not what belongs to it. It may be, they are just and up
   right in their dealings with those with whom they have to do; and they
   reckon that their justice towards men must expiate all their injustice
   towards God, their neglect of him, their slighting him, their casting
   him out of their thoughts, out of their fear and out of their desires.

   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 as 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." Eph. vi. 17. with 1 Cor. v. 8. These must
   be conjunct; if we hope, we must continue to pray. Give yourselves to
   prayer, to all prayer and supplication, otherwise we do (as much as
   possible) blast all our hope, and it can never be an helmet to us; it
   will betray our head, not cover it, not protect it.

   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." Lam. iii. 29. And,

   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 thing, 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." Prov. viii. 34,
   35. I have not met with him that is to be the life of my soul yet; but
   I will wait, I will miss no opportunity, I will be always at the posts
   of wisdom's door, I may find him at last, who will be the life of my
   soul; and there all my hopes and all my concernments are involved and
   wrapt up together. And in the last place,

   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.
     __________________________________________________________________

   [27] Preached October 11, 1691.
     __________________________________________________________________

SERMON XXV. [28]

   Romans viii. 24.

   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 upon 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 bring 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 hope 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 revealed in us,"
   verse 18. And that glory is spoken of under the notion of an
   inheritance. They that are the regenerate sons of God, and now actually
   under the government of the Divine Spirit which begot them unto God;
   they that are so children, are also heirs, "heirs of God, and joint
   heirs with Christ," verse 17. "That after having suffered awhile with
   him, they may be also glorified together with him." As to the invisible
   world, (that happy part of it, where "the heirs of God, and joint heirs
   with Christ," have their eternal concernments lying,) that happy part
   of it is to be looked upon as a region of glory, all. glory. And that
   you may give latitude and scope to your thoughts about this, which is
   the very hope of your calling, the final hope of it, I pray consider
   such things as these more particularly concerning it. Considerations to
   enforce this first direction.

   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 what 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 methods 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. And 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 Cor. v. 2. All of apiece with heaven, contempered unto
   heaven, the earthly house of this tabernacle, changed into such an one.

   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." Matt. xiii. 43. The sun in the firmament is
   (as it were) the resemblance of a glorified body, and how near it may
   be of the same materials we cannot tell, all our earth being refined
   into so pure and celestial a matter. And,

   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 up 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." Gal.
   vi. 8. That immense almighty Spirit (as the living creature in the
   wheels) acting in every mind, be they ever so numerous, and never so
   vastly extended through the regions of light and bliss; all ever
   lastingly under the dominion of the same blessed, al mighty, and
   omnipresent Spirit; so that there is here among them, wheresoever they
   be, not one dissentient thought; all have the same sentiment, the same
   mind, the same inclination, and all centre in one and the same design:
   no jarring, no disagreement, no darkness, no obscurity, no error, much
   more no animosity, having the least place in any member of that
   glorious society. And again,

   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. 1 Thess. iv. 16, 17. never out of his
   company, though their company be so vastly numerous and great; for he
   is the head of all principalities and powers, the head of all things to
   the church; and yet he must be every where present to every one, for
   they are all to be ever with the Lord. And when so much is plainly
   enough expressed and declared to us, we need never trouble ourselves to
   think how it shall be; he that we know to have done so great things
   already, can easily add to this all the rest; make himself present to
   those vastly numerous, innumerable myriads of glorious creatures, that
   do every where delight in his presence, and cannot but eternally do so.

   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," verse 17; after we have
   suffered awhile; he and we having been suffering together, he and we
   shall be glorified together. And to the same purpose is that admirable
   contexture of discourse; 2 Cor. v. from the beginning of the chapter to
   the 8th verse; but I cannot stay to run it over with you. Take notice,
   I pray you, what you find there, in that 8th verse; we are confident,
   (saith he,) and willing rather to be absent from the body, (this
   terrestrial body,) not any body at all, not altogether to be unclothed,
   but to be clothed upon; this terrestrial body being reformed, refined,
   clarified into another thing: for that body we are now in, this
   terrestrial body, we covet rather to be absent from it, and to be
   present with the Lord. According to that, Phil. i. 23. I desire rather
   to be "dissolved and be with Christ, which is far better." We are to be
   in his presence, and to have him present among us, as soon as we are
   loose from this base, mean thing, this vile body that we are now
   linked, and clogged with. And the expressions are very observable, that
   are used in the mentioned place, 2 Cor. v. The words used, signify to
   be peopled with, or unpeopled, or dis-peopled from. The expression of
   being present with the Lord, doth intimate the Lord our blessed
   Redeemer to be the head, the president of that dis-peopled sort of
   people, whose dwelling is not with flesh; they do not inhabit and dwell
   in such bodies as those are, in which we now dwell; and I long (saith
   he) to be dis-peopled from this bodily sort of people; and to be taken
   into the communion of that people that dwell out of such bodies with
   the Lord; to be peopled with that people, of which he is the immediate,
   visible, glorious, head; there I long to be. I would fain be absent
   from this body. I desire it rather, I choose it as a more desirable
   thing, to be dis-peopled from this bodied sort of people; and to be
   peopled with them, to make one amongst them, who do people the glorious
   regions above, which are peopled with another sort of inhabitants, and
   with them do I covet and hope to dwell, and long to dwell. And then,

   6. Consider too the divine presence universally replenishing all, 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," Psalm xvi. last verse.
   Oh! for such mean creatures as we, to have such a thing in hope, to
   make one in that glorious, celestial community, among whom, the blessed
   eternal God shall, by immediate communication, be all in all to every
   one! Every soul as full of God, as it can hold, and be made capable of
   beholding unspeakably more, than we can now so much as conceive of; for
   the design is in our present state, (and very much by the influence of
   hope,) here to have us refining, and be made more capacious and larger
   vessels of glory. They that are to be vessels of mercy first, are to be
   vessels of glory afterwards; here they are to be gradually greatened
   and enlarged, (and very much by the influence of hope,) in order to
   their being more receptive vessels, that they may hold more, and be
   capable of larger and fuller communications from that immense fulness,
   that filleth all in all. And hereupon

   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." Psalm
   xlv. "She will be perfectly so; for he gave himself for his church, to
   sanctify it, and to cleanse it, and to present it a glorious church,
   without spot, or wrinkle, or any. such thing." Ephes. v. 25, 26, 27.
   And sanctification is implied to be the very beginning of that glory
   the foundation of it. That glory consists in perfect sanctification. He
   gave himself for it, to sanctify and make it a glorious church; every
   one of it is then a glorious creature, and eternally glorious, by glory
   revealed in the divine image shining in him, in perfect and consummate
   glory. That image which stands all in knowledge, and holiness, in the
   greatest amiableness, loveliness, and love that is possible.

   How infinitely satisfying must such an one's own frame, and 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 something 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.
     __________________________________________________________________

   [28] Preached October 18, 1691.
     __________________________________________________________________

SERMON XXVI. [29]

   Romans, viii. 24.

   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; it 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 we 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 Cor. iv. 6, and Eph. ii. beginning; as you know the
   scripture speaks in those places I refer unto. This is that which puts
   the world into paroxysms every where; it is under the power of the
   great destroyer, the Abaddon, the Apollyon, he, whose business it is to
   destroy, to tear all to pieces, as much as in him is. And hence, by
   consequence,

   (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, (Rom. i. latter end,) how exactly doth it
   suit the present state of things? And indeed, the ordinary state, more
   or less, in all times and ages? And again,

   (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 in 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 Peter iii. Notwithstanding all such ruin, we look "for a new
   heavens, and a new earth;" according to God's own promise, we look for
   new heavens, and a new earth, a new universe (as it were) composed, and
   made up of heaven and earth, wherein righteousness shall dwell. Now the
   wretched state of things, in the meantime, should mightily sublimate,
   and heighten, and invigorate the hope of that glorious state, that is
   to be expected afterwards. And then, if we consider,

   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 (verse 23,) who have
   received the first fruits of the Spirit; even we ourselves, groan
   within ourselves, waiting for the adoption; to wit, the redemption of
   our bodies; for we are saved by hope." These are the next following
   words: not only they, not the rest of the creation only; but we
   ourselves also, (much more, it must be understood,) who have received
   the first fruits of the Spirit, do groan, waiting for the adoption,
   that is, the manifestation of the sons of God, mentioned before in the
   19th verse, when our adoption shall be declared, when the sons of God
   shall look like themselves, and like their Father, whereas now they
   look very unlike him. It is as if the Apostle had said, Do you think
   they shall always dwell so meanly as now they do? No; they are waiting
   for the adoption. What is that? To wit, the redemption of the body; the
   time when their bodies shall be redeemed from under all the evils by
   which they are now, continually, from time to time infested, and by
   which, they are debased, and made mean, and vile, as they are called
   "vile bodies," Phil. iii. 28, or the bodies of our humiliation. As if
   he should have said, What? Do you think that the sons of God, when they
   are manifested, and declared to be his sons, shall dwell so meanly as
   now they do, in such cottages as these, such vile bodies as these? No;
   we groan within ourselves, (under the present pressures, while we are
   in these bodies,) waiting for the adoption; to wit, the redemption of
   our bodies from under all those evils that make them so mean and
   inglorious things, and so unsuitable to the state of the sons of God.
   And if we consider those nearer evils, which partly we suffer in these
   bodies, that is, whereof they are the immediate subjects, and which
   partly we suffer by our being in them, they ought to have that pungency
   with them to our sense, as to awaken hope in us, if there be any such
   thing, and if we have any ground of it in view.

   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 endure 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, our
   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
   Spirit, is spirit." John iii. 6. There is nothing in us (as it were)
   that doth deserve the name of spirit, till such time as the
   regenerating power of the Divine Spirit comes to be exerted, and put
   forth in us: that, indeed, will create something in us that is fit to
   be called spirit. "That which is born of the Spirit, is spirit:" there
   is spirit producing, and spirit produced; otherwise, and not till then,
   a man deserves to be called nothing but a lump of flesh, and so towards
   things that are spiritual and divine, there is no inclination at all.
   But then,

   (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, Rom. vii. 24.

   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, that 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, no 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." Jer. xvii. 17. I only note it to
   shew the inconsistency of these two things, God's being a terror to us,
   and his being our hope. While we make him a terror to ourselves, we
   cannot make him our hope: the prophet prayeth, "Be not a terror to me,"
   for then my hope in thee is lost, thou art to be my only hope in an
   evil day. And what will become of me, if he that is to be my hope,
   should be my terror? and if that be a thing so much to be deprecated,
   that God do not make himself a terror to us, truly it ought to be
   avoided, our making him a terror to ourselves; and for the same reason;
   because he is our only hope, and he cannot be our hope, while he is a
   terror to us. And then,

   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 cannot 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." 1 John
   iii. 18. He loves his own life, is careful for his own life; he keep
   eth himself, that he may avoid mortal touches from the evil one, who is
   continually seeking to destroy that precious life, that is now from God
   himself sprung up in the soul, and in respect whereof he is now said to
   be born of God. And again,

   (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 should 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." Matt. xi. latter end. What would that
   signify, if a man were not to desire rest for his own soul, and life
   and blessedness for his own soul? "Ho! every one that thirsteth, come
   and drink of the water of life; incline your ear, and come unto me,
   hear, and your souls shall live; and I will make with you an
   everlasting covenant, even the sure mercies of David." Isaiah lv. 1.
   What would all this signify, if I were not to take care for, and desire
   the life of my own soul? And so also all the threatenings of the gospel
   were lost upon men, if they were to have no dread of perishing; and no
   hope, no desire, of being eternally saved. "He that believeth, hath
   ever lasting life; but he that believeth not, shall not see life, but
   the wrath of God abideth on him." All these were thrown away upon them,
   who were not to allow themselves, either in a desire or dread, in
   reference either to the death or life of their souls. But then,

   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." 1 John
   iii. 2. That implies perfect sinlessness; consider that in the first
   place. And,

   (2.) Sin is the only thing by which God can be dishonoured. "In
   breaking the law, dishonourest thou God." Rom. ii. 13. He can be
   dishonoured by nothing but sin. And,

   (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 to 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
   as 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 themselves 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.
     __________________________________________________________________

   [29] Preached, October 25, 1691.
     __________________________________________________________________

SERMON XXVII. [30]

   Romans viii. 24.

   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 of 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 to 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 appetite 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 hope of this very state. "Blessed be the God and Father
   of our Lord Jesus Christ, who hath begotten us again to a lively hope."
   1 Peter i. 3. To what living hope, or the living hope of what? Why, "of
   an inheritance incorruptible, and undefiled, reserved in heaven for
   us." It is true, you had a capacity in your natures, of higher, and
   greater things than this earth affords; but what signified a mere
   natural capacity, that was overwhelmed with vicious inclinations when
   there was a capacity of greater things, but no habitude? But now there
   is a gracious habitude in the work of regeneration, added to the
   natural capacity, which repairs the natural powers to those exercises,
   which that capacity comprehends and means. The understanding is, in
   some measure, rid of the cloudy darkness that hovered oft over it
   before: "They that were darkness" in this work of regeneration: are
   made "light in the Lord." Eph. v. 8. They are become light:--they were
   dead in trespasses and sins; here is a divine life made to spring up in
   them, that aims at God, that aims at heaven, that aims at immortal
   things; and whatever is born, must be fed; here is a new creature born,
   that cannot be fed at the common rate, how should this heighten, and
   raise 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." John i. 12. "And if children, then heirs; heirs of God, and joint
   heirs with Jesus Christ." If you share with him in the sonship, then
   you share with him in the inheritance too. You have a right, even as
   the sons of God, to this inheritance; this heavenly state, in all the
   blessedness and glory of it belongs to you by right of inheritance; or
   as you are heirs of it, "heirs of God, and joint heirs with Jesus
   Christ," and so you are to be glorified with him: and what? Are you not
   to hope for your own inheritance? That which doth belong to you by
   right of inheritance, are you not to live in the hopes of it? And,

   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 entered 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. Heb. vi. 17, 18. And why should not hope live and flourish, in
   reference to this inheritance, the heavenly state you are finally to
   look for upon all this? therefore, take that for a further direction,
   often to recount with yourselves the express confirmations and
   assurances, which God hath given of his special kindness to his own,
   and of their right to the heavenly inheritance. And again,

   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." Psalm xlviii. last verse. How great a thing
   is it to be able to say, "God, even our own God shall bless us." Psalm
   lxvii. 6. Your hope will languish if you let the apprehension dwindle
   of the relation between God and you; so that you look not towards him
   from day to day, and at all times, as a God related to you, upon the
   term?, and by the tenor, of an everlasting covenant; how wisely will
   that man look about him in his wants, and in his languishings, that
   hath no one to expect help and relief from? From one no more than from
   another? That is, if all about him, or with whom he is to expect, are
   equally strangers to him, and he can have no more expectation from one
   than from another. Tb hear of the name of God, that he is a great God,
   a bountiful God, and that there is an immense fulness of goodness in
   him; but what is that to me, when I have no concern with him, nor he
   with me? But when you know, that there is nothing requisite, to bring
   about a fixed relation between him and you, but your consenting to the
   terms of his covenant; "I entered into covenant with thee, and thou
   becamest mine," Ezek. xvi. 8. If that be from time to time recognized,
   be made more and more explicit, then are you to walk in this sense from
   day to day. This God is my God, and I am his. And then what may you not
   hope for? What may you not expect from him, in reference to present
   support, and final blessedness? And again,

   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." John xv. 9, 10. And so are we directed to keep ourselves in
   the "love of God." Jude, verse 21. This is the way to maintain hope,
   waiting for his mercy by Christ Jesus to life eternal. Be in his fear
   all the day long, keep your hearts in a subject frame and posture
   towards him; keep you in a depending frame; keep you in a complacential
   frame, always apt and ready to exert acts of love, kindness, and
   good-will towards God. Oh, that I could do more for thee! I love thy
   name, thy honour, thy interest, thy presence, thy communion. In this
   way let intercourse with God be kept up, and so hope will flourish,
   will do its part towards the saving of you; even the saving you out of
   the gulph in which you now lie, almost swallowed up, only to be saved
   by this hope, such an hope as is subservient and conducing thereunto.
   Again,

   Direction 10. If such an intercourse should be intermitted, (as can
   never be, but by slips and failings on your part,) hasten 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;" 1 Peter iii. 15. and to
   whom also, you may give a reason of the hope that is in you, with the
   same meekness, and the same fear. That is fruitful, edifying
   conversation, to converse with them that will interchange accounts with
   you of the reason of their hopes, which you can. give them, and they
   can give you. But if there be any that care not for that society, that
   can take a thousand times more pleasure to talk two or three hours over
   a glass of wine in a tavern, with impertinent, idle fellows, from whom
   there is nothing of good to be gotten; this is that they rather choose,
   which they can savour, can take complacency in; but all discourses
   about God and the things of God, and the world to come, and the matters
   of an eternal hope, are unsavoury and unpleasant. If this be with any
   an habitual frame, from week to week, and from month to month, and from
   year to year, and yet they will tell you they hope to be saved; oh! the
   monstrous stupidity of these wretched souls! What are they sunk into,
   and that under this very gospel, which makes all things so very plain!

   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 like 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." Heb. x. 36. And see what
   immediately follows the text; "We are saved by hope; but hope that is
   seen, is not hope; for what a man sees, why doth he yet hope for? But
   if we hope for that we see not, then do we with patience wait for it:"
   so we read of "the patience of hope," 1 Thess. i. 3. as that which the
   apostle blesseth God for, on the behalf of those Thessalonian
   Christians, having heard of their patience of hope, how cheerfully they
   did endure in an expecting state. And,

   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 him 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, and 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," Rom. xv. 18. Amen.
     __________________________________________________________________

   [30] Preached November 8, 1691.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

SERMON XXVIII.

   James ii. 23.

   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, 2 Chron. xx. 7. There was a numerous, potent enemy that did
   seek to keep out the people of God from possessing that land which God
   had given to the seed of Abraham his friend. And Jehoshaphat urgeth
   this to God in prayer. So we have it again, Isa. xli. 8, where there
   being an occasion to mention Abraham, he is spoken of also as the
   friend of God; "But thou Israel art my servant, Jacob whom I have
   chosen, the seed of Abraham my friend." But 2. We are to consider and
   take notice under what notion Abraham is spoken of by that glorious
   title of the friend of God. It is true he was an eminent saint. But was
   this spoken of him under that notion? or is it not under a common
   notion as a believer? So it seems to be in the text. "Abraham believed
   God, and it was imputed unto him for righteousness; and he was culled
   the friend of God." This is a notion common to him, and to all
   believers; and this still must then agree with the rest of believers.
   Then 3. We are further to consider what ort of faith this was in which
   Abraham is accounted a righteous person, and called the friend of God.
   It is plain that that faith did not consist only in believing the
   general promise of having a numerous seed. It did not terminate on God,
   abstractly without a reference to Christ. It did not stand in a cold
   and in effectual assent to any divine truth whatsoever--for the whole
   context shews the insufficiency of such a faith. But to speak to this
   positively, and briefly, we shall consider the object and nature of
   this faith. As,

   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, John viii. 56. And this must be a
   truth with us which none can question. And we are told, that very good
   promised to Abraham did eminently intend that one seed, which was
   Christ, Gal. iii. 16. And we are there also told, verse 17, that the
   covenant, that was not at first made but renewed with Abraham, was the
   covenant of God in Christ. And we are likewise told that this seed of
   his was to possess the gates of their enemies; and that nations should
   be blessed in him. So that his mind was directed, that from this seed
   of his, himself should expect blessedness. And it cannot otherwise be
   supposed. And ergo, that as the eye was fixed upon Christ, as his seed
   by promise, and through that to be blessed himself. The prophets
   themselves did not fully understand their own prophesying of him. Some
   prophecies they must be supposed to have, though not most distinct and
   clear to themselves. So we find, 1 Pet. i. 10, 11. "Of which salvation
   the prophets have enquired and searched diligently, who prophesied of
   the grace that should come unto you: Searching what, or what manner of
   time the Spirit of Christ which was in them did signify, when it
   testified beforehand the sufferings of Christ, and the glory that
   should follow." And,

   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 the 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 14th verse: Can such a faith save him? And upon account of my own
   design, i.e. of discovering the friendship which appears in this
   matter, which certainly is eminently seen at the last in salvation, as
   that is the result of all the transactions between God and the soul in
   these matters. And again,

   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 be 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 while 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?" Rom. ii.
   4. But he hath spoken out to men in the gospel, wherein he opens his
   heart, and declares his counsels to them. But all this needs to be
   spoken to men inwardly. He urgeth and inculcates his mind and will to
   them; reasons and argues with their souls. Why hast thou not understood
   all this hitherto? but thou understandest it now that I am a
   reconcileable God, if thou now fall not in with my method for this end.
   This is of mighty importance for bringing about such a friendship; for
   while, men apprehend God to be irreconcileable, that will lead them to
   despair, and be an hell upon earth. But to behold a gospel of grace and
   reconciliation, and having it set on so as to apprehend the thing.
   indeed, this engageth the intention and mind to consider the terms
   offered. And then,

   (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 one 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 hope 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." 1
   Cor. i. 20. Thus this union must be of God.

   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." Job xxii. 21. Sue to him for all such counsel as
   anywise man would take and follow. A Luke xiv. latter end. "Or what
   king going to make war against another king, sitteth not down first,
   and consulteth, whether he be able with ten thousand to meet him that
   cometh against him with twenty thousand? Or else, while the other is
   yet a great way off, he sendeth an ambassage, and desireth conditions
   of peace." This is good counsel, which is secretly prompted unto that.
   Oh, sinner, sue for peace. Thou canst never, with thy feeble power,
   oppose and contend in a war against Almightiness itself, that comes
   armed with terror and vengeance against thee. This cannot be: it is thy
   way to sue for peace. And we are told, in what way God will be
   reconciled, if ever to be reconciled; that is, it must be in and by the
   Mediator. Here is suitable counsel given thee. He counsels thee, Rev.
   iii. 18. "I counsel thee to buy of me gold tried in the fire, that thou
   mayest be rich; and white raiment, that thou mayest be clothed, and
   that the shame of thy nakedness do not appear; and anoint thine eyes
   with eye-salve, that thou mayest see." You are externally counselled to
   all this in the gospel. And it may be there are such direct intimations
   given to minds too; it is likely very often but little regarded. But
   that such counsel should be given is very friendly. What wilt thou do,
   thou undone lost creature? Thou hast no clothing, but must appear naked
   before the divine vindictive justice; nothing to fence thee, nothing to
   arm thee against the stroke of vengeance. Thou art running on blindly
   upon thine own ruin. I tell thee where there is eye-salve for thee, and
   where there is clothing for thee, and where there is every thing that
   thy necessitous, indigent, undone state requires and needs; I counsel
   thee to betake thyself to him, to apply to him. This is very friendly
   counsel. It is friendly in the design and aspect and tendency of it, as
   it presents itself to thee in the external word; but much more when it
   is inwardly suggested, when the thing is inculcated inwardly to the
   mind and heart, and thou art beaten upon by these things, thou art so
   and so counselled. Why dost thou not hearken to counsel? Why, in such
   things as these, there appears much of friendship on God's part; that
   is, in the friendly instructions and counsels which he is pleased to
   give, especially internally and correspondently, as it must be, with
   the external revelation of his mind concerning these things.
     __________________________________________________________________

SERMON XXIX. [31]

   James ii. 23.

   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 15th and 16th verses of this same chapter:
   "If a brother or sister be naked, and destitute of food, and one of you
   say unto them, Depart in peace, be ye warmed and filled;
   notwithstanding ye give them not those things which are needful to the
   body, what doth it profit?" It would profit as little if God should
   himself but at the same rate treat men's souls; give them good words,
   though very apposite and suitable to their case; say to them, Be
   warmed, be filled, but not give them the things requisite to their
   souls, what would that profit them? Compare that with 1 John iii. 17,
   "But whoso hath this world's good, and seeth his brother have need, and
   shutteth up his bowels of compassion from him, how dwelleth the love of
   God in him?" What he may shew of kindness and good-will is nothing like
   the love of God. God's friendly propension towards miserable,
   necessitous souls, did shew itself at another rate than merely in
   advising and counselling them, or seeming to wish them well: his
   friendship exercises itself in the most considerable acts of external
   benefaction, in doing them good, and rejoicing over them to do them
   good, "with all his heart and with all his soul," as the expression is,
   and his own words are. But as to this also, I shall give you instances
   how this kind of friendship, by way of communication and performance,
   on God's part appears. As

   (1.) That he ingenerates this faith; he works it in us. It is called a
   "fruit of the Spirit." Gal. v. 22. And it is said to proceed from the
   "Spirit of faith." 2 Cor. iv. 13. We are told that "by faith we are
   saved, and that not of ourselves; it is the gift of God." Eph. ii. 8.
   That faith we are not to take separately and alone: but it heightens
   the love and gift, that we do believe and are saved by faith, "and that
   not of ourselves; it is the gift of God." It is by this faith that the
   soul is brought into union with his Saviour; by it, it comes to him; by
   it, they receive him, John i. 12, and it is by this they come to the
   Son, and to have life. 1 John, v. 11. It is in order hereto, that God
   the Father is said to draw souls to Christ, and they are said to come
   to him. John vi. 44, "No man can come to me, except the Father which
   hath sent me, draw him." What friendliness is this to induce and draw
   souls to Christ! We must understand that drawing aright. It is not
   dragging by violence, but as himself expresses it, that, (Hosea xi. 4,)
   "1 drew them with cords of a man, with bands of love; and I was to them
   as they that take off the yoke on their jaws, and I laid meat unto
   them." It is by a gentle but effectual allection, drawing you to him,
   making it by reason and love in conjunction, to appear to be your
   interest and concern; and so working on love to yourselves that it may
   be improved into a love to him too. When they are brought in with a
   love upon indigency first, they may grow into a love of complacency and
   highest delight afterwards; one love being the loadstone of
   another--loving because you are first loved. But look into these acts,
   and you will see what a friendly design there must be in faith which is
   produced by union with Christ. By the result of that faith, you will
   see the kindness of it. There must be friendship in him that will
   engage my trust when it is nothing to him; he gains nothing by it, but
   it is necessary and beneficial to me. I do in this case take pains with
   myself to trust in him, working, but only so as one man may upon
   another in order thereunto; for they cannot immediately touch, and
   attract, and turn, and draw hearts. They can but use apt and suitable
   methods in order hereunto; but if they do that, there is much of
   kindness in the design: when one takes great pains, and uses
   industrious endeavours to induce to trust in him, he himself having no
   advantage by it, but I gain by it the greatest things. That the blessed
   God should induce and engage souls to trust in him, when it can be of
   no advantage to him; but he knows that without it they must perish and
   be lost; when he doth not only invite them to trust in the Lord, stay
   themselves upon their God, rely upon him and upon that truth and
   fidelity that never failed any; how friendly is this! To insist on it
   from time to time, not to give over the soul that hath often neglected
   him in making these overtures; this is wonderful friendly. To draw the
   soul into union with Christ, and with himself in and by him; this is to
   bring such into a state of blessedness. "Of him are ye in Christ
   Jesus," &c. You are foolish creatures, but he will be wisdom to you;
   you are guilty creatures, but he will be righteousness to you; you are
   impure creatures, but he will be sanctification to you; you are
   enslaved creatures, but he will be redemption unto you: all this is of
   God. And whereas he doth manifestly design to reunite souls to his Son,
   and by him to himself; how friendly is this design. He intimates hereby
   that such and such can never be too near to him, or he too close with
   them. But,

   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 so 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." Rom. viii. 7. This is
   more than the breach of every command; for my quarrel is not against
   this or that precept, but against subjection; and so my design is
   against the divine government: now, is not this friendly when he will
   thus give faith to such, and reckon and impute righteousness to them? I
   know there is, as to this, commonly introduced a very unnecessary and
   trifling dispute. What it is that is counted for righteousness? When
   the matter comes to be thus stated--is it the act of believing or the
   object believed on? and the question will be easily answered by putting
   another question:--Suppose it be asked, What is that which clothes a
   man?--is it his garment, or his putting it on? Sure, a very ordinary
   understanding would find no difficulty to answer it. The garment would
   never clothe a man, if it were not put on: and the action that a man
   uses in putting on a thing would not have clothed him if he had not the
   garment: and ergo, these two must contribute together for this end, of
   being clothed, but in different kinds--it is the garment when put on
   that clothes him, and the action that is used in putting it on is no
   part of the clothing, but it was requisite thereunto, and that without
   which he could not have been clothed. All this is so obvious, that I
   might save the labour of applying it to the case in hand. What is it
   upon which a man is counted righteous in the sight of God? Why, he puts
   on the Lord Jesus Christ, and God puts him on, as it were, so that the
   scripture phrase is intelligible enough. It is that which is put on
   which is the matter of this clothing, and the action that is used here
   is no part of that matter, and yet it is such a requisite as without
   which he would never be clothed.

   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 terms, 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." 1 Cor. vi. 11.--.And a
   horrid catalogue of wickedness was recited in the foregoing 9 and 10
   verses, "Know ye not that the unrighteous shall not inherit the kingdom
   of God? Be not deceived: neither fornicators, nor idolaters, nor
   adulterers, nor effeminate, nor abusers of themselves with
   mankind,--nor thieves, nor covetous, nor drunkards, nor revilers, nor
   extortioners, shall inherit the kingdom of God." Righteousness and
   Spirit are given together; and should we suppose these gifts to be
   separate, the former would avail little without the latter; for heaven
   would never be heaven to a dead soul: if it were possible for such a
   soul, upon the account of Christ's righteousness, to be admitted into
   heaven, what would a dead soul do there? There fore, they are gifts of
   divine grace conferred together. It would be an horrid reproach and
   contempt that the righteousness of the Son of God should be made a
   covering for continuing the deformity and loathsomeness of a carcase
   that should be only hid, and not cured. This is a most unsupposeable
   thing, and, than which, nothing would be more ignominious, not only to
   the wisdom of God, but to his grace too; for sure it is more abundant
   grace to cure these two evils together, than one alone; to heal him
   inwardly and clothe him outwardly at the same time. And again,

   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?" Psalm cxxxix. 5, But he is in such as these, for
   such and such special gracious purposes as he doth not effect and bring
   about in any others, but those to whom he is in covenant so related.
   And this being so far clear, then we must distinguish between his first
   operations upon souls, and the consequent operations for which those
   former do prepare and make way. Whatsoever was necessary to be done
   previously, all that enlightening, all that conviction, which must
   immediately accompany and, in some respects, in order of nature, but
   not of time, be before saving faith, if these do come within the
   compass of saving grace (for there are operations that be only within
   the compass of common grace, which may be before, and long before, in
   time.) But whatsoever lies within the compass of saving grace, they are
   all at once. There must be very great exertions of the power and
   influence of the Holy Spirit in bringing men to believe; and in doing
   so he does, as it were, work as a visitant, but after wards he works
   and operates as an inhabitant; having by his former operations prepared
   his own habitation, built his temple, now he comes to inhabit this
   temple, to dwell in it, and to exert himself in all suitable
   communications and operations from time to time there; as in that 1
   Cor. iii. 16, "Know ye not that ye are the temple of God, and that the
   Spirit of God dwelleth in you?" There never would have been any act of
   saving grace at all without his Spirit; but there be such acts as are
   antecedaneous to its indwelling presence, and which he doth as a
   visitant: whereas there are continual exertions of the grace and power
   of the Spirit to be done by it afterwards. And how marvellous friend
   ship is this, that God should give his own Spirit to inhabit (with kind
   designs, and in order to such gracious purposes and ends) such wretched
   creatures as we. Of all ways you "cai think of whatsoever to express
   friendship to another, if it were within the compass of your power it
   would be in giving them the same mind, the same spirit, the same
   sentiments of things that you yourself have, wherein you suppose them
   to be right; you would have them to have every thing of your mind and
   your spirit (except what you could of yourselves apprehend to be
   imperfection, infirmity, and defect:) and there was no possible way, if
   that were in our power, to express kindness and friendship so
   significantly as this way. If a wise man, a good man could convey to a
   son, not only his lands, his tithes, his honours, his dignities, but
   could convey his wisdom, his goodness, his integrity, certainly here
   were the greatest kindness shewed in this, that it were possible for a
   creature to express. If I would do the part of a friend to the
   uttermost (and this lay within the compass of my power), wherein I
   thought my friend and my spirit to be right, I would impart to such an
   one my mind and spirit, that he may be of the same mind. Herein would
   be the truest friendship; for where there is the truest friendship, and
   there is the most agreement in minds, they do insensibly mould and form
   one another, and impress one another. But hereunto there must be a
   divine power, according to which all things are given pertaining to
   life and godliness, and the participation (comprehensive of all the
   rest) of the divine nature, as it is expressed, 2 Pet. i. 3, 4.
   "According as his divine power hath given unto us all things that
   pertain unto life and godliness, through the knowledge of him that hath
   called us to glory and virtue: whereby are given unto us exceeding
   great and precious promises; that by these ye might be partakers of the
   divine nature, having escaped the corruption that is in the world
   through lust." There is a divine Spirit, and thereby we are made
   partakers of the divine nature,--of all gracious principles and
   dispositions of one kind and another. How admirable friendship is there
   in this, that the holy God should give into the breast and bosom of a
   man, that pure and holy Spirit, to be an inhabitant and indweller
   there, to chase away the darkness that enwrapt that wretched soul, to
   inspire it with a new and holy life, to implant the principles most
   connatural to such a life, and which are to have their constant
   exercise through the whole of a man's course. Oh! the friendliness that
   doth appear in this! But when all this is done, and the soul is made
   capable of acting, here cannot but be, as I said, in the fourth place--
     __________________________________________________________________

   [31] Preached 24th Sep. 1693.
     __________________________________________________________________

SERMON XXX. [32]

   James ii. 23.

   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 to 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, Rom. v. 1; so
   Gal. ii. 16. it is said we have believed, that we might be justified.
   We have believed, not have been disposed only to believe, that we might
   be justified by the faith of Christ. Why so, after the same manner,
   when it is said, "Repent, that your sins may be blotted out;" the
   meaning cannot be, that there be some disposition in you to repent.
   Acts iii. 19. "Repent, for the remission of sins;" Acts ii. 38. The
   meaning cannot be, that there be in you some essay, some tendency, some
   inclinations to repentance; but Repent, except you repent (not except
   you be some way inclined to it), ye shall all likewise perish. Herein,
   I say, inasmuch as such a repentance is so conjunct a thing with a safe
   state for a sinner, there appears most admirable friendliness in this
   matter. That an heart that was most adverse and disaffected to God
   before, should be turned to him; that an heart that was before a stone,
   a rock, should be so relenting; how admirable a thing is this, if you
   consider at once both the necessity and the excellency, and the rarity
   of such a repentance. Take these things together, and it is most
   admirable friendship that appears in giving repentance. It is spoken
   with admiration, "Then hath God also to the Gentiles granted repentance
   unto life." Acts xi. 18. "Him hath God exalted with his right hand to
   be a Prince and a Saviour, for to give repentance to Israel, and
   forgiveness of sins." Acts v. 31.

   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, Acts xx. 21. A wandering creature, that hath spent its time
   hitherto in perpetual deviations from the living God, now comes back to
   him. Admirable friendliness, to produce and bring about this return!
   Long it was, and not such a thought taken up, Where is God my maker?
   There was no miss of God. How is the soul, after the divine touch and
   impress put upon it, impatient of longer distance? I can live without
   God no longer; where is God my maker? This resolution possesses it: "I
   will arise and go to my Father, and say, I have sinned against heaven
   and before thee, and am no more worthy to be called thy son." Perhaps
   there were some cold relentings before, but now that matter is
   resolved; and it is the power of divine grace, giving repentance, that
   resolves and determines it. Now a disceptation is out of doors, laid
   aside. And whereas the matter was long at this pass, Shall I? Shall I?
   Shall I break off from this way of sin? Shall I abandon that lust which
   did domineer, and unto which I did enslave myself? Now the soul will be
   no longer at this pass; Shall I? Shall I? But when God gives it
   repentance, he brings the matter to this: the soul says, "I will arise
   and go to my Father," and throw myself at his feet and cry for mercy,
   as that which I can no longer live and be without. I can remain in this
   irresolution no longer. This is giving repentance, and oh, how
   friendly! When by it the soul returns to itself, and to its God at
   once. And again,

   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." Prov. i. 24. And what
   proves the issue of this with, God knows, too many? Ye shall call, but
   I will not regard; ye shall make many prayers, and I will not hear; "I
   will laugh at your calamity, and mock when your fear cometh." Consider
   this as the common case, and what wonderful friendliness is it when he
   gives repentance! When he enables a poor creature to fall before him in
   the dust, with self-loathing, clothing itself with shame and confusion
   before him; when he hath brought it to a supplicating posture; when he
   hath made it feel wounds and remorse within itself, which the most
   never feel;--let but these things be considered together, the
   necessity, the excellency, and the rarity of serious repentance, and it
   is wonderful friendliness? when God worketh a soul to it.

   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. 1
   John v. 12. Yet, for all this, the having a distinct, explicit frame of
   holy rectitude laid out through the soul, is a diverse thing; it is to
   be distinctly considered, supposing that that be by so quick and speedy
   an operation effected, as to be in the same moment of time. And so,
   though these be not separable things, they are distinct things. As,
   when the rational soul is first united with the unformed matter of a
   human body, there may be said to be a man virtually, though the several
   parts of the human body are distinctly formed by degrees. It is very
   true, indeed, that where a spiritual being is the subject of an
   operation, there it may be quick, and, for aught we know, momentary; it
   may be done, for all we know, in a moment. Spirit being said to be the
   production, the thing produced in the case, as John iii. 6, "That which
   is born of the Spirit, is spirit." Why, supposing that, yet that first
   vital touch, by which it may be said to be regenerated, may be
   distinguished, though not separated from this intire work of
   regeneration, by which the frame of holiness is superinduced that work
   of sanctification. And so the most do distinguish regeneration from
   sanctification; as the former is the latter virtually, and the latter
   is the former actually and completely. And this frame consists of that
   concurrence of gracious principles that do belong to the new nature,
   now become explicit in the soul. They were all actually in the new
   nature when first given, but yet make a formed new man, as the divine
   Spirit lays out the several lineaments thereof by his own operation and
   influence. And whether that be instantaneous, or whether it be in a
   continued succession of time, is a matter altogether so unknown, and so
   unknowable to us, that it would be lost time and labour to go about to
   dispute it. Besides, that the determination would be as little useful,
   as it is possible. But certain it is, that besides the communication of
   the new nature and the new life, which virtually contain all holy
   gracious principles in it, there are holy gracious principles given
   themselves, which actually and formally obtain and have place in the
   soul, and are the fruits of the Spirit, which we find mentioned in
   distinct terms, Gal. v. 22, 23, and in divers other places.

   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. Rom. viii. 2. It is altogether an unconceivable
   thing, that when the soul is in union with Christ, and intitled to a
   righteousness by him of His working out, that it should at the same
   time continue in a stated rebellion against God, and under the
   governing power of reigning sin; of sin still in the throne, and still
   giving law, or still being a law in the soul,--the law of sin and
   death. These things can no more consist. The reign and power of sin is
   broken in the same instant that any one's state is changed. "Sin shall
   not have dominion over you, for ye are not under the law, but under
   grace;" under the law, as it is a condemning law. Why, then, at the
   same time that the sinner ceases to be condemned, sin ceaseth to reign.
   If it hath no condemning power, it hath no dominion. To be under the
   condemning power of sin, and to be under grace, these are inconsistent.
   And to be under grace, and to be under the power of sin regnant, are
   equally inconsistent. "Let not sin reign in your mortal bodies, that ye
   should obey it in the lusts thereof." It will not consist with your
   state, with that state which you are to conclude is yours, and is
   proper to you now, that is, a state of holy life into which you are
   regenerated. "Reckon yourselves dead indeed unto sin, but alive unto
   God through Jesus Christ." Rom. vi. 11. The Apostle is not teaching
   these to make a false judgement. He would not have them reckon
   themselves alive unto God through Jesus Christ, if they were not alive,
   or if they were still dead.. But if they be so alive, if the life of
   grace doth come to have any place in them, the reigning of sin is at an
   end, as the next words shew. Sin is no longer to reign in their mortal
   bodies. And in the 14th verse, "it can have no dominion over you, for
   ye are not under the law, but under grace." And you are resigned (as
   the intervening 13th verse says), "yielding yourselves to God, as those
   who are alive from the dead."

   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. Rom. vi. 22. That there should be so compassionate an eye cast
   upon the miserable state of forlorn souls upon this account, seeing
   them so injuriously imposed upon, held in so vile a vassalage, so
   ignoble a servitude, which hath so destructive a tendency, that they
   are led as so many slaves in bonds and cords to their destruction and
   final ruin, to which their course and state do naturally tend;--that
   God should look down with so compassionate an eye upon the distress of
   these wretched creatures, and determine with himself; lay the design in
   his wise and good counsel--I will work the freedom of these wretched
   souls; I have appointed a Redeemer for them, that is proper for their
   state of slavery; the notion of redemption most appositely answers the
   notion of the enthralled state of sinners before. And ergo, it is
   observable, Tit. ii. 14, that our Lord is said to give himself for us
   "to redeem us from all iniquity." Not only to redeem us from wrath and
   from hell, and final ruin, but "from all iniquity."

   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 frame 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 matters 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 degree 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, Gal. v. 5.--But now I go on to add in the next place--
     __________________________________________________________________

   [32] Preached October 3, 1693.
     __________________________________________________________________

SERMON XXXI. [33]

   James ii. 23.

   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. Acts xi. 18. But it is necessary to make
   you capable of relishing the pleasures of my friendship, which you
   never can do if you do not turn to me. If your hearts still remain
   strange and disaffected, there cannot be a friendship between you and
   me. Not that your repentance signifies any thing to induce me to be
   your friend; but only to make you capable of relishing my friendship,
   and of entertaining a friendly commerce with me. As men can have no
   friendly commerce with one another, unless there be a mutual
   inclination of mind towards each other; if there be but a
   disinclination on one side, there can be no friendly converse.

   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. 1 Pet. ii. 24,
   quoted from Isaiah liii. 8. "Who his own self bare our sins in his own
   body on the tree." "He appeared once in the end of the world, to put
   away sin by the sacrifice of himself." Heb. ix. 26. And having by
   himself purged our sins, expiated our guilt (for that is a grand part
   and a fundamental one of their wanting of that purgation) he sat down
   at the right hand of the majesty on high, having done this by himself.
   So that if a sinner should offer at such a thing to make satisfaction,
   what will he say? Dost thou touch him with thy work? This is a thing I
   do by myself. This is part of my sacred office; dost thou touch my
   work? Hands off, it belongs to me.

   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 own 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." Isaiah lv. 1. Never trouble
   yourselves for money, for it shall cost you nothing. Those mercies,
   that flow as waters from a most exuberant and abundant fountain; those
   gracious, those spiritful communications meant by milk and wine, these
   shall all stand you in nothing; you shall have all freely if you will
   come. "Ho, every one that thirsteth, come; and I will make an
   everlasting covenant with you, even the sure mercies of David." Why
   this is a strange way to induce men to be reconciled to God, and to
   become friends with him. You will say, I have offended him highly,
   lived long in continual neglect of him and rebellion against him; how
   shall I see his face? How shall I hold up my head before him? What
   shall I render to him by way of recompence? Shall it be thousands of
   rams, or ten thousands of rivers of oil? Alas! I cannot command them,
   and they would signify nothing if I could. If this whole world were
   mine, and I could make it one flaming sacrifice to his offended wrath
   and justice, it would avail nothing. Oh! to have any such objection
   seasonably and aptly obviated! Why, all that you need, it shall be
   given without price. Without price! what, such previous things as I
   need, and must have, or I must perish? Yes, be they never so precious.
   "The Son of man came not to be ministered unto, but to minister, and to
   give his life a ransom for many." Do not think it will reach but to a
   few. Be they never so many, it is a ransom of sufficient value. "He
   gave himself a ransom for all, (see 1 Tim. ii. 6.) to be testified in
   due time." That is, he offered so full a ransom, that if there were
   never so many to be saved, there needs no addition to the value of the
   ransom. And none can fall short of being saved, for that reason,
   because the ransom was too little, because it would not answer the
   exigencies of the case. That can never be objected.--"To be testified
   in due time." I rest on that passage, too faintly rendered, and so as
   to hide from us the true and full significancy of it; "he gave himself
   a ransom, a testimony;" there is no more than so; Which being read as a
   parenthesis, those words (in due time) are connected with the former,
   he gave himself a ransom in due time, in the proper appointed time. A
   testimony; yea, a wonderful testimony. Christ upon the cross! What a
   testimony is this of the reconcileableness of God to sinners! What
   pretence hath the unbeliever, or any heart, against the speakingness
   and significancy of this testimony? When you see Christ dying, and
   Christ a ransom to redeem sinners by a reconciling sacrifice, is not
   that a sufficient testimony of the Divine good will? You see this in
   far lower instances: he did not leave himself without witness, when
   there was no more to be seen of his kindness, propension, and good will
   to men, but giving rain from heaven, and fruitful seasons. But, oh!
   what a witness is this, when he gives his Son to die as a ransom upon
   the cross! when he is set forth (as the expression is) "to be a
   propitiation through faith in his blood." Rom. iii. 25. A mighty
   testimony to the grace of God, and a mighty testimony against the
   unbelief of men. He gave himself a ransom; and here was the testimony
   that God is ready to receive returning sinners, and to be reconciled to
   them without any price paid by them. Having such a ransom, such a price
   paid down already for them; so that now, sinners, whoever you are, that
   live under the gospel, you have not this pretence left against making
   haste to be reconciled unto God--"I have highly offended him, I have
   wronged him; I can make him no recompence, no satisfaction." This is to
   add wickedness to your sin, to think of making him a satisfaction. He
   never leaves that upon you; you have not that to say against returning
   presently, and falling with a broken heart at the footstool of the
   throne of grace. You are not to insist upon this; it would be
   wickedness to stand upon it, to think of making him satisfaction. No,
   you have nothing to do, but only to fly to him for mercy, implore his
   mercy, be at his foot; there will be peace between him and you. He is
   willing to be reconciled, and it shall cost you nothing. And then
   lastly as to this former head, in the 8th place,

   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 upon 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;" 1 Cor. iii. 16. In whom we are
   builded together, that is, in Christ; in whom the foundations are laid
   of this temple, and who is himself the original temple, replenished
   with the fulness of God. "Destroy this temple (meaning his body,) and
   in three days I will raise it up again." Here, I say, was the original
   temple, and the model and platform of that temple, which every
   regenerate person becomes upon union with him. All are brought as so
   many lively stones to that "living corner stone, and so built up a
   spiritual house." 1 Pet. ii. 4, 5. And so that, "In whom ye also are
   builded together for an habitation of God through the Spirit." Ephes.
   ii. 22. Here, ergo, now the Holy Ghost is to dwell--a mighty
   friendship! I will have my very spirit be in you. "I will put my spirit
   within you, and cause you to walk in my statutes, and ye shall keep my
   judgments, and do them." Ezek. xxxvi. 26, 27. I will put it into you,
   so that there it shall have a fixed abode. Hereby we know that he
   dwelleth in us and we in him, by the Spirit that he hath given us. That
   is the mutual indwelling which speaks the nearness of the union, and is
   indifferently expressed by God's dwelling in us and our dwelling in
   him. We could know nothing of this, but by the Spirit in its vital and
   discernible operations. By the Spirit that he hath given us, (which is
   an active, powerful principle in us,) we know that he dwells in us and
   we dwell in him; it speaks itself by efforts that may be felt, that are
   most perceptible. And,

   2. He hereupon holds a continual communion with such souls; that is it
   for which he will dwell with them by his Spirit, 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 1 John i. 3, with 2 Cor. xiii. 14. That fellowship which
   believing souls are said to have with the Father and with the Son, is
   called the communion of the Holy Ghost: the immediate agent between the
   blessed God, Father, and Son, and the soul, that must move and work
   towards him. And so this communion is not like that between men and
   men, be they never so near and never so dear to each other, never such
   friends; they cannot converse but by words or by external signs and
   tokens. But here is an immediate converse of spirit, a vital converse;
   the Holy Spirit moving the soul inwardly, and making it move under its
   motions back again towards God in Christ: for God is not to be
   conversed with otherwise than in his Christ. And so the matter differs
   as to this sort of operation by the renewed soul, from the operations
   that are exerted and put forth in it, by way of preparation and
   introduction unto this state of friendship; for in those the soul is
   but passive, barely passive, it is wrought upon; but now it conies to
   be active; it is so acted upon as to procure a continual re-acting, and
   it is so in every gracious act. Such is the vouchsafement of grace on
   God's part, and such the exigency of the case on the soul's part, that
   there shall not be one act but, saith God, I will have a hand in it. He
   mingles with the renewed spirit in every gracious act that this
   communion speaks. As it is in playing on a musical instrument, there is
   no string that sounds untouched, and every string as it is touched;
   here is action and re-action throughout; so it is in this communion
   between God and the soul through Christ and by the Spirit.

   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 deeds may be manifest, that they are wrought in
   God." John iii. 21. There are such works, such motions, such modencies,
   such suspirings in the soul, as speak him to be the author; as carry
   their own proof, their own evidence in them, that they are wrought in
   God. Men would be no such thing if God were not in the matter. But O!
   what friendliness is this, that he will procure that there should be
   such a converse, such an intercourse; his own blessed Spirit mingling
   with the spirit of a poor soul, which he hath now put his own
   impression upon, and gives his vital formative touch unto. 3. His
   friendship appears upon all this, that now he taketh all due care of
   their growth, of their improvement in all spiritual excellencies. He
   takes continual care, I say, of their growth, all due care, all that it
   befits and becomes him to take. And you must know, that his
   friendliness in this thing is not to be estimated merely by the
   success, by their actual discernible growth and improvement; because
   his care and his agency must be suitable to the subject. This the
   divine decorum doth require, that his agency should be suitable to the
   subject, and the subject must be considered as an intelligent subject.
   And, ergo, how are such to grow? They are not to grow as the lilies of
   the field, not to grow as the grass and trees grow, without any thing
   of care and concern. Indeed, we are directed by our Saviour, in
   reference to our external concerns, to be void of all perplexing care,
   considering how the lilies of the field grow without it. But there is
   no such thing directed with reference to our souls and spiritual
   concernment. But we are there put upon seeking and striving to the very
   utmost. Seek first the kingdom of God, principally, with all the
   intentions of your souls. That kingdom of God, which in its first and
   inchoate state must be within us, that we are to intend and take care
   of, and to labour every day to have our spirits near, and more
   cultivated and wrought into a compliance with, and subserviency to, the
   laws and rules of that kingdom: this must be our business. Our souls
   ought to be a garden, a paradise, which we are to till and cultivate,
   and to take a continual care of. Therefore, I say, that the
   friendliness that is to be seen in the care of God for our growth, is
   not to be estimated merely by our discernible growth, but several other
   ways. As,

   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 of 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." Jer. ii. 19. See now "that it is an
   evil thing and bitter, that thou hast forsaken me," that thou hast
   withdrawn thyself, that thou hast retired and neglected me: "thy own
   backsliding? shall reprove thee," And then,

   (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 he 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. Ephes. iv. 24. "And have put on the new man, which is
   renewed in knowledge after the image of him that created him." Coloss.
   iii. 10. God Is now introducing his own image into the soul, when he is
   new creating it. And this is a work not to be done in the dark; it "is
   renewed in knowledge after the image of him that created him." Now (as
   if he should say) I am now going to raise up a new creation in a dark,
   dead, ruined, desolate, forlorn soul: It is a glorious work I am about,
   let it be beheld, let it come into the light. I will have the soul
   itself know what I am doing upon it: it is renewed in knowledge, a
   light shining upon the soul, by which it may perceive that God is
   bringing in upon it his own likeness. Mighty friendliness this is. As
   it is often a way wherein a man expresses his kindness to his friend,
   by giving him his picture, so doth God express his friendliness, gives
   his picture, and gives it so inwrought into the soul itself. Wherever
   thou goest, I will have thee carry my picture, even in thy breast.
   Great friendliness. And this is an image that can grow; for it is a
   living image, not a dead show. It is a vital image that is capable of
   improvement, and growing liker and liker, and still of growing liker
   and liker, as the image is. "By beholding the glory of the Lord, we are
   changed into the same image, from glory to glory, as by the Spirit of
   the Lord." 2 Cor. iii. 18. What a mighty friendliness is this! But then
   I should come, in the fourth place, to shew

   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 us. 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:
     __________________________________________________________________

   [33] October 15, 1693.
     __________________________________________________________________

SERMON XXXII. [34]

   James ii. 23.

   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 Jeremiah iii. Pleading, striving with backsliding
   wanderers, that they would return. Indeed it is such an aggravation to
   the sinner, as it might make it astonishing to us, that such as have
   been treated with such kindness and friendliness as doth appear in all
   the forementioned instances, should yet be so prone to backslide and
   deviate. How might it confound us to think that such a spirit should be
   in us, that no enticements, no endearments, will stay or hold us in
   with this our great and blessed friend, but that we should still be so
   apt to make excursions. What with convictions we have continual reason
   to discern, and with sorrow and shame to confess in this kind, is what
   we find in the word of truth, and in the sacred records often. "My
   people are bent to backslide from me." Hosea xi. 7 A people that might
   call themselves his, and whom he calls his, that there should be such a
   bent in them, not a weak inclination only appearing now and then, and
   usually over come, but a stiff and steady bent, as the expression
   signifies--this is very amazing. And that there is a continual bent and
   proneness this way, the Apostle's caution to Christians doth too
   plainly signify. "Take heed, brethren, lest there be in any of you an
   evil heart of unbelief, in departing from the living God." Heb. iii.
   12. They who believe have still reason to say, "Lord help our
   unbelief." They who have that for the nature and kind of it which was
   the faith of Abraham, and whereupon God imputes righteousness to him,
   they are not throughout always of his practice, do not constantly walk
   by that faith. Though that faith, in the nature and kind of it, was
   spoken of as so common to him with all believers, that it is designedly
   represented and held forth to us, as neither confined to the
   circumcision nor to the uncircumcision. And, ergo, so mighty a stress
   is laid upon this thing, that he had this upon which God judged him
   righteous before he was circumcised; that so it might be understood
   that this faith, and the justifying, saving effects of it, were not
   confined to the Jew or Gentile, but common to believers of both sorts
   by the same faith; God justifying the circumcision and uncircumcision
   too, through the same faith, as you find Rom. iii. 30.

   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 then. 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 Jeremiah iii. That he should insist upon it, urge and
   inculcate it, as he doth. You have the same thing again, Hosea xiv. 1,
   "O Israel, return unto the Lord thy God; for thou hast fallen by thine
   iniquity.--I will heal their backsliding, I will love them freely: for
   mine anger is turned away from him." ver. 4. How gracious an invitation
   doth he send after such as are backsliders, revolted and gone, to
   return and come back again. He orders that they "shall hear a voice
   behind them, a word (as Isaiah xxx. 21), saying, This is the way, walk
   ye in it." As if he should have said, Alas! you mistake your way,
   whither are you going? This is the right way. You are going away from
   your God;--you seem most dangerously to mistake your way, when you arc
   going to the right hand, or going to the left hand. This is not your
   way to God, and to rest, and blessedness, and peace, and a finally good
   state. And by many media, and sometimes immediately, he causeth, and he
   maketh such a voice to be heard, "a voice behind them," or that shall,
   some way or other, reach their ears, and reach their hearts. Sometimes
   he takes care that they shall meet it in the Bible; drops a word into
   their minds, which they have heretofore read, or providentially puts it
   under their eye. How many such seasonable voices have there been to
   poor wanderers, that if they have taken up this Book (and sometimes it
   may be very carelessly, and without design) they have met with a
   passage that hath struck them. I am out of the way, I must go back to
   my God again. Sometimes they meet with it in a sermon; sometimes in the
   conversation of a pious friend; sometimes in a providence, in an
   affliction, a loss, a sickness, a pain. Sometimes stroke comes upon
   stroke, in such kinds: and if they will wander in by-paths, God hedgeth
   up the way with thorns, and they are constrained to retreat and go
   back: they can find no other way but to return. It is the world
   commonly, that ensnares and entices away men's hearts from God, that he
   imbitters to them. And sometimes they meet with so great losses in
   worldly respects, that thereupon they begin to say, Why at this rate I
   may lose all, sure it concerns me to ascertain to myself somewhat that
   cannot be lost. And the effect is sometimes such that they must say, If
   I had not that loss, I had lost myself. If I had not lost such and such
   a part of my estate, in all likelihood I had lost my soul, that was
   going.

   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 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." Matt.
   xviii. 21, 22. On hearing this, the disciples say altogether, "Lord,
   increase our faith." Luke xvii. 5.

   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 not 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." Isa. lv. 8, 9. They are apt to measure
   God by their span and inch. As the distance is, and infinitely more,
   between heaven and earth, "and as far as the east is from the west, so
   far he removeth our transgressions from us." It is in the same context
   we are told he multiplies to forgive, or he abundantly pardons. "Let
   the wicked forsake his way, and the unrighteous man his thoughts: and
   let him return unto the Lord, and he will have mercy upon him; and to
   our God, for he will abundantly pardon," or will multiply to pardon,
   that is the emphasis of the Hebrew expression. But how can this be
   understood, that God should pardon so numerous, so multiplied
   transgressions as ours? Why ergo, those words come in, My ways are not
   as your ways, &c. Indeed if any should think here upon to turn this
   grace into lasciviousness, that is to turn themselves quite out of it.
   "For sin shall not have dominion over you: for ye are not under the
   law, but under grace." Rom. vi. 14. These are inconsistent terms, to be
   under grace and under the dominion of sin. Most certain it is (as hath
   been told you before) that God doth impart the righteousness and the
   sanctifying Spirit of Christ together, never separately. "And 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."
   1 Cor. vi. 11. If any should say in their own hearts, Now I may sin
   freely, grace will abound. Let us sin, because grace abounds, or that
   it may abound. "God forbid (saith an Apostle;) How shall we, that are
   dead to sin, live any longer therein?" Rom. vi. 2. To reason so is to
   reason yourselves quite out of all interest in grace at all. To leave
   yourselves nothing at all. Because that grace is in those streams and
   communications of it inseparable from itself. That is pardoning grace,
   and renewing, sanctifying grace, they run together pari passu. And God
   justifies none in their rebellion. I will pardon you: I will heal your
   backslidings, and love you freely. Only acknowledge thine iniquities.
   Jer. iii. 12, 13. and thence to the 19th verse. Here you have God
   pleading with himself on the behalf of these backsliding ones, what he
   shall do with them. How shall I put thee among the children? How shall
   I ever look upon thee as a child more? Why, saith he, thou shalt call
   me "My Father," and not turn away from me. How shall I do this? Why I
   have but this one way, to do it inwardly, to touch their hearts. How
   shall I ever treat you as children again? Why I tell you the truth, I
   must inwardly prompt you to betake yourselves to me with inward, child
   like, filial humiliation, contrition and repentance, so as to make you
   own me for your Father with relenting, tender, broken hearts. Then I
   shall assign you the pleasant portion among the children, not
   disinherit you, not put you out of the family. But these works of grace
   must be carried on towards you conjunctly, or not at all. Therefore,
   that soul which remains under the power of sin reigning in it, and
   wherein it hath a throne, that soul hath nothing to do with pardoning
   mercy, while this is his case; for he hath nothing to do with pardoning
   mercy out of Christ. And if he be in Christ, then Christ is made unto
   him "wisdom, and righteousness, and sanctification, and redemption." 2
   Cor. i. 30. But again,

   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, Ps. li. 11, "and cast me not out of
   thy presence." The Spirit is all this while not yet gone; it doth not
   desert them. It hath formed such into habitations for itself; "made
   them habitations for God through the Spirit." Ephes. i. 11. Temples
   they are of the Holy Ghost. He will let it appear that he is not easy
   to remove; not apt to withdraw and quit his habitation, and to make a
   sacred habitation or temple, desolate. Ergo, prays the Psalmist, "O do
   not take thy Spirit from me, nor cast me out of thy presence!" The
   Spirit was not totally with drawn, even as to his sense; he apprehended
   it to be with him still. When he saith, "take it not away," he
   apprehended he then had it; and when he saith "cast me not away from
   thy presence," he apprehends himself to be in God's presence: I am yet
   with thee. And yet there was a seemingness, a look, an aspect, in the
   present state of things between God and him, as if he was about to cast
   him out, according to "O do not cast me out of thy presence!" that's
   death, that's deadly to me. Oh! he dreaded to be cast out; but at the
   same time he apprehends himself not cast out, according to that in Ps.
   lxxiii. 23. "Nevertheless I am still with thee: thou boldest me with
   thy right hand." "I am ever with thee," saith he in one place; and
   saith in the other, "cast me not out of thy presence." And lay this
   together, and they carry this signification and sense with them, that
   the hand which seemed to thrust, held at the same time. The hand (I
   say) that seemed to throw them away, it held them to him at the same
   time.

   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, Gal. iv. 19, "Of whom I travail in birth again
   until Christ be formed in you." The work of the new creation is (as it
   were) to be done over again. "Create in me a clean heart, O God; and
   renew a right spirit within me." Ps. li. 10. Here is more creating work
   to be done again, new creating work to be done. Not as if there were
   nothing left, as though there were no residue; but there is much to be
   done de novo. "I create the fruit of the lips peace, peace." Whatsoever
   is to be produced out of a foregoing state of non-entity, this must be
   still creation. This heart was become unclean; there must be a
   cleanness now wrought in it by creation. "Create in me a new heart."
   The frame of my spirit was all wrong--"renew a right spirit within me,"
   saith the psalmist.

   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 and 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. Psalm xli. 4. I am
   sensible of wounds, bruises, and broken bones; heal my soul. Experience
   makes such say as they come, "Let us return unto the Lord: for he hath
   torn, and he will heal us; he hath smitten, and he will bind us up."
   Hosea vi. 1. This is still great friendliness. And,

   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 Psalm li. And,

   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, Luke xxii. 31, "but I have
   prayed for thee, that thy faith fail not." He would have you; Satan
   hath a mind to you, he covets you; but I have prayed. God hath put
   these believing ones out of doubt concerning his kind propensions
   towards them in reference to this case of their being tempted, by this,
   that he hath set over them "a merciful and faithful High Priest, who
   himself having suffered, being tempted, is able to succour them that
   are tempted." Heb. ii. 17, 18. and ch. iv. 15, 16. And in the last
   place,

   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." Rev. xx. 6. This is great friendliness
   indeed, that can never be satisfied, but with eternal converse, to be
   everlastingly of the same society. Then those that were of Abraham's
   faith, with those other great worthies that we find mentioned together
   often, and particularly in Hebrews xi. are all now gathered to sit down
   with Abraham, Isaac, and Jacob, in the kingdom of God, where all these
   friends are to be entertained together in one society. This is an
   agreed thing, and the known and declared pleasure of God and Christ; a
   matter concerted between him and his Son. "I will that those whom thou
   hast given me be with me where I am in glory." And he tells us
   elsewhere, he is always heard; ergo, the matter is agreed between him
   and his Father. So that this faith, upon which persons are counted or
   called (as Abraham was) the friends of God, who do believe as he did,
   doth not only now justify, but finally save. And that indeed ought to
   compose our minds, and lessen the wonder with us, when we find that God
   is so frequently gathering and drawing up, one after another, out of
   this world of ours, divers from among ourselves, gone into the bosom of
   the earth, and into Abraham's bosom, being believers with Abraham's
   faith, and now got into possession of the same blessedness that he hath
   been so long possessed of. Let us all wait; God will gather us up all
   in time. For those who have lived by this faith, they are all designed
   to one and the same state. They must be for ever together with the
   Lord; and, ergo, we ought to comfort our own hearts, and to comfort one
   another, (as the apostle concludes 1 Thess. iv.) with these words:
   "Then we which are alive and remain shall be caught up together with
   them in the clouds, to meet the Lord in the air: and so shall we ever
   be with the Lord."
     __________________________________________________________________

   [34] Preached October 22, 1693.
     __________________________________________________________________

SERMON XXXIII. [35]

   James ii. 23.

   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 of the Lord revealed?" as the complaint is, Isaiah liii. 1,
   when the design was to give a representation of the Son of God in his
   descent into this wretched world of ours, and that low and mean state
   of humiliation which he submitted himself to here, when he became a man
   of sorrows and acquainted with griefs. Here is a report to be made of
   these things unto the world. But who believes our report? Where shall
   we find those that will believe or regard it? We speak every where to
   deaf ears, and represent these matters to blind eyes; hearts obdured
   and shut up in unbelief. But where any eyes and ears are opened, hearts
   made attentive and flexible, though this be of God's own promising, he
   looks upon it with a kind eye. Well, now I find then there are some
   among men that are not so under the power of a vicious prejudice, but
   they can hear and receive what is reported and revealed to them about
   those great and glorious things which the gospel contains. "They have
   not all obeyed the gospel," as the apostle speaks, Rom. x. 16,
   referring to and quoting this passage (Isaiah liii. 1,) "For Esaias
   saith, who hath believed our report?" We may go whither we will, and
   scarce can find any one who believes what we say, though we speak the
   greatest and most glorious things, things of the most pressing
   necessity and highest importance to the persons themselves to whom we
   speak. If there be here and there some in a corrupt and degenerate
   world that will give ear and any regard to what is spoken from heaven
   in the name of the Lord about the great Concernments of souls, these
   are the persons that have found favour in his eyes; he looks upon them
   with a kind eye, as he did upon Noah in such a corrupt state of things.
   "Thee have I found righteous before me." Therefore, for thee I am
   resolved there shall be an ark prepared, that thou mayest be so far
   subservient to that design of thine own preservation, as to be employed
   in preparing that ark. And whence came it that he did so? It is
   referred to his faith. "By faith he being warned of God, and moved with
   fear, prepared the ark, to the saving of his house." Whereas ergo, it
   is said, Gen. vii. 1. "Thee have I found righteous before me in thy
   generation." I will take care of thee; thou hast borne a friendly mind
   towards me, and I will do the part of a friend towards thee. I say,
   wherein this is said, we find wherein this faith stood. Wherein it was,
   (i.e. in reference to the productive principle) that Noah did come to
   approve himself one that bore a just mind towards God. It is referred
   all to this principle, and resolved all into this as the productive
   principle, to wit, "that Noah would believe God," would take the word
   of God when no one else would; "all flesh having corrupted their ways;"
   for it is said, "he being moved with fear, and warned of God, prepared
   an ark." There was the same previous warning given to the generality,
   of God's intention to animadvert upon the wickedness of the world; and
   Noah was made use of as a "preacher of righteousness" to warn men
   hereof, to give them premonition; but nobody regards it but he and
   those few of his family that were saved with him. This, in general, God
   looks upon as a piece of friendliness towards him, when any (though
   first taught and influenced by himself) do single and sever themselves
   out from an infidel world, and do receive the report he makes from
   heaven of the great things he. hath designed, and hath put into a
   method in order to the recovering and saving of lost souls.

   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 he 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, Eph. iv.
   18.--"They are willingly ignorant of God," 2 Pet. iii. 5.--"They like
   not to retain God in their knowledge," Rom. i. 28. It pleaseth them not
   y it is not grateful to them; "They say unto God,. Depart from us; for
   we desire not the knowledge of thy ways," Job xxi. 14. But when he
   secretly prompts a soul and saith to it, "Seek my face," there is
   immediately an answer in the heart,--"Thy face, Lord, we will seek:" we
   can live without God in the world no longer; this is a wearisome,
   gloomy sort of life. Why, then, the soul is awakened to enquire, when
   it saith (what so few say) "Where is God my maker, that giveth songs in
   the night?" Job xxxv. 9. Here is the first appearance of a friendly
   mind towards God, when the soul grows impatient of distance from him,
   unacquaintance with him, and ignorance of him. The most can go from day
   to day and have nothing to do with God; they can open their eyes in the
   morning, when the eyelids of the morning open upon them, and never say,
   where is God?--walk all the day long, and never concern themselves with
   him, as if they were a sort of absolute beings, and that this were the
   sense of their hearts; "We are lords, we will come no more unto thee,"
   as in Jer. ii. 31. Full of themselves, and full of the emptiness and
   vanity of a world made subject to vanity; and so there is no room for
   God, and they have no business with him, Why, when this habitual
   aversion so far wears off, and is counter wrought, as that the soul
   begins, to enquire and look out and think with itself, How came I into
   this world? and how came there to be such a world, when neither I nor
   it could be without a Maker, nor that Maker without a ruling-power
   overall; why then, "where is God my maker?" he giveth to all life, and
   breath, and all things, that they might feel and find him out; and when
   this end in designing, and making, and sustaining such a world, and
   such an order of creatures in it, is so far advanced and comported
   with, Now, saith God, my creature begins to rouse and look after me;
   then, he reckons, is the first appearance of a friendly mind towards
   him, when souls grow impatient and say, I can live without God no
   longer. I pray you consider this: with such us never had to do with
   God, and never intend to have, all this will signify nothing; but with
   those that have such a design, and would fain have a friend ship
   established betwixt God and them, these things will signify much, they
   will have their weight; they can weigh nothing with those whom they do
   not concern. But who soever can apprehend these as my concernments,
   they are things that concern me, my soul, my life, my welfare, my
   eternal hope; with such, what I say will be considerable. And
   wheresoever there hath never yet been any friendly concern between God
   and the soul, it is high time to look after it; and if ever you will on
   your part, it must begin to express and shew itself in such a thing as
   this, to wish that a solicitude be awakened in you, How shall I do to
   find out God, that he should have given me breath and being, that I
   should continually have lived, and moved, and had my being in him; and
   yet all this while not be seeking after him, to feel and find him out?
   this is the greatest enmity imaginable. And ergo, to have a contrary
   frame and disposition of spirit beginning to express itself, must be
   some what of friendship.

   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 which 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 John v.
   verses 42 and 43, compared together; "But I know you, that ye have not
   the love of God in you. I am come in my Father's name, and ye receive
   me not: if another shall come in his own name, him ye will receive."
   What is the reason of this partial disinclination to receive that
   testimony of God, when there is no such aversion appearing to receive
   and rely upon the human testimony of such, at least, as are not known
   to have forfeited the credit of their word? What is the reason? Why
   that the love of God hath no place in such hearts. They do not bear a
   friendly mind towards God; ergo, they can believe one another, but will
   not believe him: they have so much kindness for one another, that they
   will take one an other's word; but they have so little kindness for
   God, that they will not take his word. A most horrid case; but yet a
   plain one. So it most manifestly is--"Ye will not believe my word,
   because the love of God is not in you." Ergo, it is a sure indication
   of a friendly mind towards God, when there is any aptitude to entertain
   that revelation he hath made of himself and his word, and to
   acknowledge the characters of divinity that do appear upon it,
   rejoicing to behold any beams of heavenly light shot down into the
   midst of that horrid darkness which hath spread itself over this world.
   But again,

   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 what 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. Jer. ii. 27.
   What then? I have loved strangers, and after them I will go. Because
   men do despair of God's being reconciled to them, ergo, are they living
   a perpetual warfare and wilful wandering. I have loved strangers, and
   after them I will go. There is no hope in God that he will ever be
   reconciled to such a wretch as I, But if reconcileableness towards
   sinners be entertained, then that soul can be persuaded of it, that his
   word doth in this respect represent him truly. This is from the
   friendliness of his heart, that hopeth all things, believeth all
   things, and thinketh no evil.

   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 a 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, Matth. xix. 27,) "what shall we have
   therefore?" It is not to be thought he could suppose that the forsaking
   their little all could deserve any thing, if it were a thousand times
   more than it was. But yet from the divine goodness apprehended, it
   raiseth expectation. Surely there is something to be got, though we
   have little to lose. And if we had all the world in our power, and were
   to abandon and throw it away, it were a contemptible, despicable
   nothing, in comparison of what we expect to find in him. But yet there
   is an expectation raised from the immense goodness and benignity of.
   God, that he will never permit any to abandon former enjoyments to
   their loss. It is a thing that in itself deserves nothing; but that
   doth, as it were, carry in itself a promise of much of all that can be
   expected and thought of, inasmuch as it hath in it a friendly mind
   towards God, which having to do with a being of infinite goodness, can
   never be without acceptance, or without its reward. Nay, by how much
   the more we do despise our all of this world upon this account; (and
   ergo, must apprehend our doing so, to have so much the less of merit in
   it, because the things we leave and forsake we judge at the same time
   to be worth nothing) yet so much the more is there of a friendly mind
   in it towards God; for he is so much the higher in our estimation and
   affection, by how much the more any thing that is opposite is lowered
   and depressed there. But then

   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 which 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,
   John iii. 33, "He that hath received this testimony hath set to his
   seal that God is true;" (where he is speaking of the testimony given in
   the gospel concerning Christ.) And that other, 1 John v. 10, "He that
   believeth not the Son of God, hath the witness in himself: he that
   believeth not God, hath made him a liar; because he believeth not the
   record that God gave of his Son." "And this is the record, that God
   hath given to us eternal life, and this life is in his Son, (as the
   next verses tell us) He that hath the Son hath life; and he that hath
   not the Son of God, hath not life." So that he stands forth as a
   visible example and witness for God against the infidelity of a wicked
   world, that will not entertain this discovery which carries such bright
   lustre and glory with it, made unto men concerning his Son, and his
   design of saving sinners by him. This is friendly towards him, to give
   him the glory of his truth; and it will be matter of triumph and
   glorying at the great day, (as in 2 Thess. i. 10,) "When our Lord Jesus
   Christ shall appear with his holy angels, he shall be admired in his
   saints, and glorified in all them that believe, because our testimony
   was received in that day," Upon this account will he appear glorified
   in the eyes of men, when he hath such a remnant to produce and shew
   before the world. Here are these that would believe me when the
   generality of men would not. These are they with whom my truth was a
   sacred and adorable thing, when it was turned into a lie by the wicked,
   infidel world. Here is a peculiar friendliness towards God in this
   remnant, when the minds of men are generally so disaffected towards him
   by that infidelity which carries dislike and enmity in the very nature
   of it.

   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.
     __________________________________________________________________

   [35] Preached October 29, 1693.
     __________________________________________________________________

SERMON XXXIV. [36]

   James ii. 23.

   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." Rom. x.
   10. Such a faith as doth not carry the heart along with it signifies
   nothing, doth nothing any more (as the apostle speaks in the close of
   this chapter) "than a carcase would do without the soul." And this
   matter, if it were well considered, would easily reconcile these two
   great apostles, which do both of them discourse so distinctly and
   designedly about Abraham's faith as the precedent to the whole
   community of believers, in reference to the matter of justification. It
   was far from the thoughts of this apostle, (as is most evident) to
   think that faith, be it never so lively, so active and operative, could
   signify any thing to procure acceptance, or cause God to look upon a
   believer with so much the more favourable and propitious an eye. If it
   be never so much a living thing, it signifies nothing, as to obtaining
   divine acceptance. Nor did it ever come into the mind of the other
   apostle, to suppose that an unactive, dead faith, would serve the turn
   to bespeak a man accepted with God. It is very plain this one thing
   agrees with them both. And it is the apostle Paul's expression,
   mentioned to you before, "with the heart man believeth unto
   righteousness." Not that when he believes unto righteousness, his faith
   procures that righteousness to be reckoned to him, or that is any cause
   of it. But God will never clothe any such one with righteousness, whom
   he doth not also inspire with a spirit of faith, with a vital faith,
   with a faith full of vital power, that accompanies it and goes along
   with it. Both being from the same fountain of grace, in two distinct
   streams, the collation of righteousness, and the communication of
   faith. And these do not cause one another; but the grace of God in
   Christ causeth both. As when two streams go from one fountain, one
   stream doth not cause the other stream, but the fountain causeth both.

   And it is very observable to this purpose, how joint a testimony these
   apostles bear to one and the same thing, in that (Acts xv. 9,) "God put
   no difference between Jews and Gentiles, purifying their hearts by
   faith." He accepts a Jew as well as a Gentile, and a Gentile as well as
   a Jew, without difference; makes no difference, purifying their hearts
   by faith. If they have such an operative faith as shall be accompanied
   and followed with heart purity, there shall be no difference that one
   was a Jew and the other was a Gentile. And it is to be considered to
   the present purpose, that both these apostles were in this synod at the
   same time; and there was nothing but the fullest consent among the holy
   members; all inspired by the Holy Spirit of that assembly at that time.
   These, indeed, were Peter's words; but you find James speaking
   afterwards. And Paul was sent from Antioch thither. But what was agreed
   there, seemed meet to the Holy Ghost and to them, as the matter is
   concluded and shut up. No difference was put between one and another, a
   Jew and a Gentile, faith purifying their hearts. If they did agree in
   that, they could differ in nothing considerable besides. And God will
   make no difference, purifying their hearts by faith; that must make and
   argue this faith to be a moving, active thing in them. Stagnant waters
   are dead; springing waters are wont to be called living--aquae
   salientes. It is such a faith as carries an agitation with it in a
   man's soul. So that whereas it is a fountain agitated by that faith, it
   will be a self-purifying fountain. Fountains purify
   themselves--standing waters do not so. This fountain it hath a
   self-purifying power put into it; not as if it hath this of itself, but
   as the Divine Spirit, moving the fountain by a vital principle put into
   it purifies it; and this was the agreed concurrent sense of these godly
   inspired men, met at Jerusalem at this time. A mighty testimony it was
   against that dead, spiritless faith, in which a great many place all
   their confidence for eternity and another world. I am a believer, and,
   ergo, I am safe, I am well. What a believer are you? What doth your
   faith do? Doth it move your heart? Doth it carry your soul with it? Is
   there a spirit or power of faith working in your faith? Doth it
   operate? Doth it transform? It is with the heart man believeth unto
   righteousness. But when any must say, My faith lets my heart lay as a
   dead thing still, as dead as a stone; an impure thing still,--as impure
   as a heap of mud;--is this indeed, the faith upon which you will
   venture for eternity? A faith that effects nothing, a mere negative
   faith; to wit, a faith which only stands in not believing the contrary,
   or not disbelieving such and such things. You do not disbelieve such
   and such things. No more doth a brute disbelieve them. If that be all
   your faith, a brute may have as good a faith as you; that is, that you
   do not believe the contrary, or you do not believe such and such
   things.

   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, Gal. iii. 16,
   was meant Christ. "Not to seeds, as of many, but as of one, and to thy
   seed which is Christ." Christ, as comprehending the whole community of
   living believers in himself. It was such a faith, ergo, as Abraham had,
   as by which he apprehended God in Christ and was thereupon drawn into
   covenant with him. "I will establish my covenant with thee." And that
   covenant the apostle to the Galatians also tells us, was the covenant
   of God in Christ, which was but then confirmed with Abraham. Not first
   made; it was but confirmed when it was made with Abraham; so as that
   the law, which came four hundred and thirty years after it, could not
   disannul it. It was a covenant not to be disannulled, being a covenant
   of God in Christ, and, ergo, must be understood to be made from the
   beginning, from the first apostasy. But with Abraham it was confirmed.
   It was the representation of God in Christ that was the object of this
   faith. And this faith a thing full of life and spirit and power, in,
   reference to this object, God in Christ. Our Saviour himself testifies
   that Abraham: saw his day, at that great distance of time, and rejoiced
   in the sight. "He saw it, and was glad." It is such a faith of this
   discovery of God in Christ, as doth affect the whole soul, and mightily
   operate to the centre of the heart itself. It is such a faith upon
   which God justifies and saves. But such a faith cannot but carry great
   friendliness in it, when it carries a man's heart towards God; and that
   you know is the seat of friendship. How canst thou say thou lovest me,
   when thy heart is not with me? When the heart is attracted and drawn to
   God in Christ, here is friendship. It is carried in the very essence of
   this faith. It is faith that raiseth desire in the heart. Oh, that I
   might have this God for my God in Christ, and come into most inward
   union with him. It is a faith that raiseth hope in the soul; such an
   assent to the truth of the representation, upon which the soul doth not
   only desire, "Oh, may I have this God for my God;" but hope too that it
   shall, that it may. As no doubt there were such affections raised in
   Abraham's heart upon that disco very which God made of himself to him.
   I am God, all sufficient, walk before me, and be thou perfect; and I
   will establish my covenant with thee. Such a treaty, such a transaction
   as this, when God did thus represent himself, and the representation
   was believed, could not but raise such affections in such a soul. Now
   here is the very heart and soul of friendship in all this. All this
   speaks a friendly mind, a propense mind toward God in Christ. And,

   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." Gal. v. 6. And love, you
   know, is the very form and essence of friendship, the vital form of
   friendship. It is a faith that works by love, wherewith the soul takes
   hold of God in Christ. We must suppose, in, order of nature, desire and
   hope to be raised before. But now here is the entire consent of the
   will animated by love, and closing with the amiable object, God in
   Christ. What a representation is here! saith the transported soul. And
   nothing now remains but to take hold; for I find here is a free offer
   made, and if I will have this God to be mine, I may; and if I will have
   this Christ to be mine, I may. What remains but to accept them? Nothing
   is more essential in this faith, than this appropriative and acceptive
   act, by which we take God for our God, and receive Christ for our Lord
   and our Jesus. "As ye have received Christ Jesus the Lord (this is the
   imitation of the Christian course) so walk ye in him." Col. ii. 6. And
   again,

   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. (1 Pet. ii. 7.) So saith the soul
   concerning Christ, who is the immediate object of this faith. And it
   hath the like apprehensions concerning God, who is the final,
   terminative object of it. "Whom have I in heaven but thee? and there is
   none upon earth that I desire besides thee." Ps. lxxiii. 25. These do
   both of them equally influence this accepting and this giving. I take
   God in Christ for mine, because I have those high and great and
   honourable thoughts of God in Christ. I give myself to God through
   Christ, for the same reason, upon the same account, as having the
   highest and most honourable thoughts of them both. And in this
   resignation, or surrender, we are to consider that as friendliness hath
   the plainest part that can be, so trust and faith have an essential
   ingrediency hereinto. Or (which is all one) that resignation hath an
   essential ingrediency into such faith. For when I give up myself, with
   what temper of mind is it? I do not give up myself to destruction, but
   I give up myself in order to salvation. This resignation is in trusting
   or committing of ourselves: "I know whom I have believed, and that he
   will keep what I have committed to him to that day." That committing of
   ourselves speaks a most friendly mind. Would any one commit himself to
   an enemy, or to one towards whom he bears the heart of an enemy? And,

   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 had 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 intrust their very souls with him. "Into thy
   hand I commit my spirit: thou hast redeemed me, O Lord God of truth."
   Ps. xxxi. 5. And,

   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, Phil. iii. 5, 6. There is the greatest submission in
   this trust. Observe that in Rom. x. the apostle gives the true reason
   why the proud Jews were so much hardened in infidelity that they would
   not submit to the righteousness of God: They knew not how to submit.
   There was so much of submission in it to comply with God's way and
   method of justifying and saving sinners, that they would no way in the
   work! comport with. Their proud hearts could not endure it. If I place
   my trust, my soul trust, so and so, I must nullify myself; I must
   diminish myself to nothing; I must throw away all hopes in myself; I
   must allow myself to be a lost creature, a perishing creature, one
   deserving and worthy to perish, and to be thrown away for ever. Why one
   would not do so but towards one to whom we have a friendly mind! one
   may endure so to humble himself, to nullify himself towards a friend;
   but one would be loth to do so "towards an insulting enemy, or to give
   him that occasion of insulting over us. And again,

   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 suspicious 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, Rom. iv. 18, which
   makes it so much the more a glorious thing. And again,

   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
   against him. But, saith a believing soul, "though he kill me, yet will
   I trust in him." Job xiii. 15. I will die at his feet; I will never
   leave him. Though "we are killed all the day long, and counted as sheep
   for the slaughter, nothing shall part us. Ps. xliv. 11. quoted Rom.
   viii. 36-39. Though we be trodden down into the place of dragons, and
   covered with the dust of death, no matter for that; we will never leave
   thee. We appeal to him, whether he yet see an inclination in us to deal
   falsely with him in his covenant. No, we will run through a thousand
   deaths for his sake, with confidence "that neither tribulation, or
   distress, or persecution, or famine, or nakedness, or peril, or sword,
   neither death, nor life, nor any other creature," shall ever work a
   separation. And this is high friendliness; sure the persons must needs
   be understood to be of a friendly mind towards God. And though not only
   this be their own experience, but they see it to be the common
   experience of the whole community of believers. Look upon former times
   and ages. There are whole armies of glorious sufferers and martyrs,
   whose records they can see and read over. What have these people
   endured and suffered for his sake! And yet they would trust him, yet
   they would cleave to him, and nothing would make them turn aside from
   following him. When you look back upon such an age and such an age, you
   find there have been multitudes could shew their scars, their wounds,
   their blood: This we have endured for the sake of God and Christ. And
   yet they would trust him still. "Be ye followers of them who through
   faith and patience inherit the promises," and are gone before into
   glory. Hare is "the faith and patience of the saints." Where are they
   that have kept the commandments of God and the testimony of Jesus, the
   faith of Jesus, "that have overcome by the blood of the Lamb, and by
   the word of his testimony, and loved not their lives unto the death?"
   as we have it in Rev. xii. 11. There is great friendliness in such a
   trust as this. Especially when, as

   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 went, 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 trust, 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 spirit," 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; Heb. iv. 13. You
   cannot say your friend is so busy that he is at no leisure to mind you,
   if you come to him: no such thing; for you are directed "wherein so
   ever you are called therein to abide with God," 1 Cor. vii. 24. Ergo,
   if you should find leisure, he would be always at leisure; he can mind
   every one, and will do so to those who apply themselves to him; "his
   eyes are ever towards the righteous, and his ears are open unto their
   cry." What can it signify but a disinclination and unfriendliness, that
   we have so little to do with God and Christ from day to day? It must
   signify, that other things so engage and take us up, that our
   concernments with God can have no room, no place in our hearts. They
   are things of another sphere, which we are most taken up about, and
   which appear to us more considerable--either the public affairs and
   concerns of a present world, or our own private ones. With a great
   many, we have too much cause to apprehend, the session of this present
   parliament is a far more considerable thing than that glorious
   consessus with Abraham, Isaac, and Jacob, in the kingdom of God. Those
   vast and glorious multitudes which are to make up that consessus. Oh,
   what friends are any society of men in comparison of the glorious
   society above! The affairs of this present time, let them be but
   considered in reference to the tract of time, what a little inch in the
   series of time is the present time of ours, about which many are so
   intensely engaged and taken up. When this juncture of time is over with
   us, look upon the affairs but two or three months after, and what do
   they all appear and signify then? and yet the matters that he within
   our inch of time are, with the most, more considerable than a vast and
   end less eternity, and have more of their serious thoughts. The great
   question is, What will become of me in the great day when all the
   children of God are to be associated together, to Abraham, and Isaac,
   and Jacob, there? Here is the great question, and it will be determined
   upon this single point--Have I that faith that belongs to that society
   as their characteristical note, as their distinction, as that by which
   they that belong to God are to be known from them who do not belong
   unto him, an heavenly from an earthly race and offspring?--Let me look
   into myself, and discern my own state and character, and see if I have
   any such faith in me as includes and draws the whole frame and current
   of my soul and all its powers towards God, and Christ, and Heaven, and
   an eternal state of things.
     __________________________________________________________________

   [36] Preached November 26, 1693.
     __________________________________________________________________

SERMON XXXV. [37]

   James ii. 23.

   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," Gal.
   ii. 19, that the whole context speaks of this very subject; justifying
   faith which is mentioned in this so expressly. Look at Gal. ii. from
   verse 16, to the end; "Knowing that a man is not justified by the works
   of the law, but by the faith of Jesus Christ, even we have believed in
   Jesus Christ, that we might be justified by the faith of Christ, and
   not by the works of the law: for by the works of the law shall no flesh
   be justified. But if, while we seek to be justified by Christ, we
   ourselves are found sinners, is therefore Christ the minister of sin?
   God forbid. For if I build again the things which I destroyed, I make
   myself a transgressor. For I through the law am dead to the law, that I
   might live unto God. I am crucified with Christ: nevertheless I live;
   yet not 1, but Christ liveth in me: and the life which I now live in
   the flesh I live by the faith of the Son of God. who loved me, and gave
   himself for me. I do not frustrate the grace of God: for if
   righteousness come by the law, then Christ is dead in vain." Here is a
   most positive and delucid assertion of the doctrine of justification by
   faith in Christ alone, exclusive of works. But the apostle objects to
   himself, or obviates the objections of others in verse 17. "But if,
   while we seek to be justified by Christ, we ourselves are found
   sinners, is therefore Christ the minister of sin? God forbid." This
   looks like a doctrine that serves the purposes of sin, and as if Christ
   came into the world to minister unto sin, to promise indulgences for
   it; not that men might cease to sin, but that they may sin with less
   danger and more safety. "God forbid," saith he--abhorred be any such
   thought, "if I build again the things which I destroyed, [and to admit
   this will be building what I had been aiming all this while to destroy]
   I make myself a transgressor," I fight with myself. All my doctrine
   causes nothing in it but inconsistency and self repugnance: "For,
   (saith he) I through the law am dead to the law." But, with what
   design? upon what account?--that I might live unto God: "I through the
   law am dead to the law." The law hath killed all the hopes and
   expectations I had of life, or justification by it, and hath as a
   severe, but as a faithful, dextrous schoolmaster, driven me to Christ,
   (as it is afterwards spoken in the same chapter) and constrained me to
   have recourse to him, to seek righteousness and life there. And what
   then? Is it that afterwards I might live as I list? No; far be it; it
   is only that I might live unto God; a life more entirely holy than it
   was possible for me ever to have lived upon other terms. And this
   living thus to God is manifestly spoken of as an inferred,
   consequential thing unto justification, as a thing that naturally and
   necessarily ensues. But it is the most friendly thing towards God that
   can be imagined and thought of, that I should dedicate my whole life to
   him; and this doth not belong to friendship as friendship, but it
   belongs peculiarly to friendship with God. If any other friend should
   lay claim to the whole of my life, that my life should be spent
   entirely for him, and I should do nothing but for him; it is the
   highest insolence for him to expect or require it; but in this case it
   is the highest insolence to deny it unto this friend, for do not I owe
   my whole life to Him, if he hath justified me, if he hath imparted a
   righteousness to me? For what was I before, but a condemned lost
   creature. My life was forfeited. When he hath given me righteousness,
   he hath given me my life. The case cannot be thus among other friends.
   There is usually some sort of parity; but here is the greatest imparity
   and disparity. Another friend may have obliged me, perhaps I have at
   some time or other obliged one as much. But here the obligation lies
   all on one side; and it is the deepest obligation that can be thought.
   So that what was an hyperbole in the apostle to Philemon, "thou owest
   thy very self to me," (and he expresseth it with a diminution, not to
   say it,) it is no hyperbole here. Every justified person owes himself
   to his justifier, his whole life. For do not we know it was forfeited,
   entirely forfeited? If it be a state of justification, how did we come
   into it? It was a state of condemnation out of which we did pass. This
   is nothing to the ordinary friendship that is between man and man. But
   if an offended prince do take a condemned wretch out of his cage and
   chains, and from the dungeon and gibbet, into his arms, and embraces
   him; gives him life and his favour; and all the dignities and honours
   he can load him with; here is one owes his very self, in a subordinate
   way, as much as it is possible a creature can to a creature. Though the
   prince claims that life which he cannot preserve; for when he hath
   given it in one moment, a disease may take it away in the next. But
   here it is the most reasonable thing in all the world, that I should
   give my life to him who hath justified me.

   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, Rom. v. 17. Death had passed over all by one. By one
   man's offence, death reigned. But now they that receive abundance of
   grace, and of the gift of righteousness, do reign in life by one Jesus
   Christ, or they shall do so, as some copies read it. "They shall reign
   in life." The life of a king is reckoned a sacred thing,
   inviolable--not to be touched. He hath made us kings and priests unto
   God, having "loved us, and washed us from our sins in his own blood."
   Rev. i. 5. Then such lives are not to be touched. "Touch not mine
   anointed." They are all anointed ones, who have this life imparted to
   them.

   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." John iii. 16, 17. Believe in the Son
   of God, and this brings you under his righteousness, under his shadow,
   and the protection of it. It shelters you, covers you. "He that
   believeth in the Son of God, is not condemned; but he that believeth
   not, is condemned already." The sentence is past, though yet a
   reversible sentence--a sentence that may be reversed. Here our case is
   plain, to wit, that our main business must be to consider, do we
   believe in the Son of God? With such a faith as the gospel meaneth,
   with a lively, gospel faith. For if the gospel do mean one thing by
   faith, and I do understand quite another, it is not my mistaken notion
   that will save me. Do I think to be saved by a false notion? By a faith
   that is not only but notional, but my very notion also is false. That
   will not do. I am to consider, ergo, what this faith of mine infers. It
   signifies, or infers, my living to God, or it signifies nothing. How
   earnestly and emphatically is it inculcated in this Chapter, where the
   text lies, that a dead faith cannot justify, and cannot save. A faith
   that hath no life in it, no spirit, no energy, no operativeness. It is
   not the works that proceed from faith that do justify, hut it is a
   workingness in faith which is requisite to justification:--a faith that
   will work, not a dead faith. And we are, ergo, to know, that in the
   same instant when a man's faith is available for the obtaining of
   righteousness for him, it is available for the obtaining of life too,
   of a vital principle. God doth never give these separately, he always
   gives them together. This faith unites the soul with Christ. He is
   righteousness and life to it at once. His righteousness (as hath been
   told you,) never continues one moment the clothing of a carcase, of a
   dead soul. It is never designed to be the habit and apparel of such a
   soul. It is too rich a thing, too glorious a thing, to be so. There is
   no righteousness without having of Christ. "But he that hath the Son,
   hath life," at the same time when the soul is caught into union with
   him. "Of him are ye in Christ Jesus, who of God is made unto us wisdom,
   righteousness, sanctification, and redemption." He is made unto us holy
   life upon our being in him, as he is thereupon made righteousness to
   us. 1 Cor. i. 30. This is plain, intelligible truth to any that will
   use their understanding, and apply their minds to consider it. But to
   speak a little more distinctly of this matter of living to God, as it
   is a thing inferred from, and consequential upon, the faith that
   justifies, I shall note unto you a few particular distinct heads, under
   this first more general one, as,

   (1.) That whenever the soul is brought to believe unto righteousness,
   (Rom. x. 10) it is an heart principle, an heart exercise, "For with the
   heart man believeth unto righteousness; and with the mouth confession
   is made unto salvation." And whenever he doth so, he then receives a
   new spiritual life, a divine life. He was alienated from the life of
   God before, but now he comes to participate in a certain sort of divine
   life. This is so plain, that nothing can be more. "He that findeth me,
   findeth life." There is a blessing pronounced upon waiting on this
   account. "Blessed is he (saith Christ, the Son of God, the eternal
   Logos, or wisdom, Prov. viii. 34,) that waiteth, that is continually
   waiting at the posts of my house, for he that findeth me, findeth life,
   and shall obtain favour of the Lord." Findeth life; what doth that
   signify? It signifies that life in this world is a great rarity. A man
   may be long in quest of it, and not find it. It is a world, lost in
   death. "Death hath passed upon all by one, inasmuch as all have
   sinned." Rom. v. 12. If a poor soul that dwells in the shadow of death,
   casts about its wondering eyes and thoughts this way and that way, and
   saith, Where shall I find life? Why, (saith our Lord), he that findeth
   me, findeth life. All thy enquiries are in vain, and lost, and to no
   purpose, till thou meet with me. And you shall find me if you seek. "He
   that seeks me early, shall find me." ver. 17. "But if he finds me, he
   finds life." The very first meeting proves vital to him. For do but
   consider what is said in that same context, Rom. v. 12, 16, 17. Death
   had passed over all, reigned over all, unto condemnation. "All were
   dead," as the matter is also expressed, 2 Cor. v. 14. "If Christ died
   for all, then were all dead." Death passed over all. But how? Not only
   in law, but in fact. Pray observe it, all were dead, not only in law,
   but in fact too. Dead in trespasses and sins. Death did prevail, spread
   itself and its dismal horrid shadow over the very souls of men
   universally. And that by one--that one who first sinned, and so let in
   sin and death into the world. But then observe what is said in the 14th
   verse, That "that one was the figure of him who was to come." Which
   might signify, that as the former Adam did let in sin, and by it death
   upon all, so as to bring all not only under condemnation, but under an
   actual death, in the moral and more horrid sense, as death stands in
   opposition both to sanctity and to felicity. So as that in these
   respects it should reach the very souls of men, which, though they are
   naturally immortal, are morally (it is too plain) mortal; and not only
   mortal, but dead in the moral sense; to wit, as death stands in
   opposition to holy life, and as it stands in opposition to blessed
   life. So all were actually dead, as well as in law. Now if that first
   Adam was the figure of Him that was to come, pray consider in
   consequence what the second Adam was to be, and what he was to do. We
   are told that, "The first man, Adam, was made a living soul; the last
   Adam was a quickening spirit." 1 Cor. xv. 45. So that now if you touch
   him, you touch life. If you meet with him, if you are joined with him,
   you are delivered by it. You have life not only in right, but in fact.
   As under the other Adam there was death, not only deserved, but as
   actually incumbent, death had passed over all. That is, here were the
   beginnings of eternal death, the beginnings of hell. Christ is the Lord
   from Heaven. If once you unite with him by that faith, that true faith
   of the gospel, you have not only now a right to life, but you have the
   beginning of it, the inchoation of it in fact, as there was the
   beginning of death and hell in souls by the former Adam, the figure of
   this latter. And you are to reign in life by Jesus Christ. Life exults
   in you, springeth in your hearts, and is gradually springing up more
   and more towards eternal life. At least where that is not so
   perceptible, there are springings which import life, strugglings, and
   impatience of deadness. Whereas one that is entirely dead, is impatient
   of nothing--feels nothing. But if there be aimings and strugglings for
   life! Oh, this dead heart of mine; that I could find it to live more.
   This speaks life, a new life, which is working in you, and struggling
   in you, towards its perfection. And then you must not only gather here,
   that this living to God implies being made alive spiritually, a
   participant of an holy, divine life: but that it doth, in the next
   place,

   (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."
   Rom. vi. 11. I pray note the appositeness and the emphasis of these
   words: "Dead to sin," having no mind to live a sinning life any longer.
   "But alive to God:" here is a new life now given--a spiritual, divine
   life. But what is it? a loose and a vagrant thing, that works at
   random, no one can tell how or which way? No, far be it from thinking
   so. It is a life directly pointing upon God; carries the soul in all
   its powers and thoughts, and affections and inclinations, in one
   current towards God. "Alive to God through Jesus Christ." There was
   nothing but deadness towards God before; life enough to every thing
   else, but only no inclination towards God;--no inclination, no concern
   with God. But now here is being made "alive to God through Jesus
   Christ." And this is the effect and consequent of union to Christ by
   faith; when we are planted together with him into the likeness of his
   death, and into the likeness of his resurrection, and by a certain kind
   of conjunction, or being married to him, we come to bring forth fruit
   unto God. As it is in the fore going verses of Rom. vi. And,

   (3.) This is further to be noted concerning this living to God, as
   inferred by and consequential upon that faith that justifies 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 finished 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, Heb. xi. 6. By it you come to offer an
   acceptable sacrifice. By faith Abel offered up a more acceptable
   sacrifice than Cain; a more acceptable one. The word is a fuller one, a
   sacrifice which had a fulness in it compared with Cain's. Without it
   all your sacrifice?, all your duties, will be dead formalities and
   nothing else; neither pleasing to God, nor pleasing to you; there can
   be no pleasure in them on the one hand, nor on the other. It is true
   you must go on in a course of such duties, for the law of nature (as
   was told you) obligeth you thereto, and stands unrepealed: for (as hath
   been said) to suppose a repeal of the law of nature, is to suppose that
   God would divest himself of his deity, and you should be divested of
   humanity, both at once. As long as God is God, and man is man, this
   part of the law of nature, which concerns this state of things between
   him and man, must be unalterable, and can never be repealed. It is that
   which his law requires of you most indispensably. You must go on yet,
   still aim at bettering your state, and getting into that faith by which
   you shall be exempt from that condemnation. Into it, (I say) into the
   power and spirit of it. Indeed here lies the snare and danger, that
   when people first find themselves urged, and possibly are brought to
   apprehend the reasonableness and necessity of going on in such a course
   of duty, they expect to be justified in that way. No, never till you
   reach that faith which unites you to Christ. But this may be your way
   towards that faith. If you should think that your dead spiritless
   duties are to supply the room of Christ, vital faith, and a living
   religion proceeding from thence, this is all a mistake, and the most
   dangerous one that can be thought. To be justified by our own works,
   and such pitiful dead works, it speaks, as the Apostle's determination
   of the matter is, Gal. v. 4, 5, that "Christ is become of none effect
   to you, whosoever of you are justified by the law; ye are fallen from
   grace." There is an eternal law binding you to such duty, and which is
   invariable and unalterable. But what then? Must you think of being
   justified by it? No; then Christ will be of none effect, and ye are
   fallen from grace. But we through the Spirit do wait for the hope of
   righteousness by faith. The great hopes of righteousness we wait for by
   faith, and by that alone, through the Spirit, the Holy Ghost, prompting
   and teaching us so to do. But this is the stupid, senseless, absurdity
   which hath seized the minds of multitudes, that when their works are
   least worth, then they expect most from them. When they are all worth
   nothing, they account of being justified by them; when they are all
   dead works. When a man's soul comes to be made alive, by how much the
   more he lives so much the more he sees that the best works he is
   capable of in this state and region of mortality can have nothing in
   them (though they have never so much of spiritual and divine life) unto
   the purpose of justification; for they never were designed to justle
   Christ out of his office. Nor are the offices of Christ and the Holy
   Ghost to mingle or be confounded, and made to interfere with one
   another, upon any terms. Such living works (when living) serve for
   other necessary and most excellent purposes, but not to justify us.
   They serve to qualify us for communion with God, and to enable us to
   serve and glorify him in the world, and to carry on a preparedness for
   us more and more for an inheritance among them that are sanctified, or
   with the spirits in light. See to that, that in all the exercises of
   religion (though while it is not so, they are not to be forborn and
   laid aside in families, closets, or otherwise yet) you aim to get that
   principle of faith which may mend your state, and make that good, and
   make you capable now (having your consciences sprinkled by Jesus Christ
   from dead works) of serving the living God, of living service suitable
   to the living God. And,

   [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, (Gen. xviii. 17, 18, 19.) "Shall I hide
   from Abraham the thing that I intend to do?" He is my friend, I cannot
   hide things from my friend; and why should he be looked upon as such a
   friend? "I know him, that he will command his children, and his
   household after him, to serve me." Abraham will take this care of his
   family, because he is my friend.

   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 it, 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 with 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. 1 John i. 7. The truth is, that
   the doctrine of faith, and righteousness, and justification, have been
   talked of, and tossed into mere airy and insipid notions. Though so
   excellent, so glorious doctrines, Christians have learned to dispute
   them into nothing: even as rich and generous wine, thrown from vessel
   to vessel till it becomes vapid and spiritless, and even without
   savour. It is the greater pity and shame it should be so, when the
   truth in these matters is so very plain and so very easy, that he that
   runs may read it. But many have had a greater mind to dispute and
   contend about these things, than to draw spirit and life and nutriment
   to their souls out of them.

   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 such 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, Gal. v. 17,
   "The flesh lusteth against the Spirit, and the Spirit against the
   flesh: so that ye cannot do the things that ye would:" indeed in
   neither kind. But it is plain the latter by the scope of that context
   must be meant, "Walk in the Spirit, and ye shall not fulfil the lusts
   of the flesh;" that is the thing there to be proved, that walking in
   the Spirit is a certain remedy against fulfilling the lusts of the
   flesh. How is that proved? Why, saith he, though it be true that the
   flesh lusteth against the Spirit, yet the Spirit doth so strive and
   lust against the flesh, that ye cannot do what, according to your
   carnal, corrupt inclinations, you otherwise would. You cannot, you are
   inhibited; for you look upon yourselves as devoted ones; your life is
   consecrated, and all the powers relating thereto. And therefore, they
   cannot be used to counterwork the great design you have undertaken and
   engaged to serve. If I live unto God pursuantly unto faith in that
   gospel, then I cannot deliberately do any thing which hath a direct
   tendency to depress his interest or darken his glory.

   (6.) This faith, as it infers our living to God, allows us not 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 as 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 from 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, 2 Cor. iv. 13. "We
   having the same spirit of faith," the same that David had (he is
   quoting David there in that place;) "I believed, therefore have I
   spoken," saith the apostle Paul, as David had said so many hundred
   years before. We also believe, and, therefore, speak, having the same
   spirit of faith. So that there never was faith in the world, among them
   that did really and truly believe in God, but it was from one and the
   same spirit of faith, working uniformly in the several ages and
   successions of time. The same spirit of faith which David had in his
   time, the apostle had in his time. And he doth riot speak of himself
   separately, but including other Christians, "We having the same spirit
   of faith." Lay this scripture to that other in the foregoing chapter, 2
   Cor. iii. 17, "Where the Spirit of the Lord is, there is liberty."
   Where that Spirit is not, the soul is in bonds. They that are not under
   grace, but under a condemning law (which they must be, by standing
   under a covenant of work?), they are slaves; that covenant "genders to
   bondage," (Gal. iv. 24.) the covenant of grace unto liberty. And so all
   that are of the spiritual seed, born of the Spirit (as all true
   believers are) they are the children of "that Jerusalem which is free,
   and is the mother of us all." Hence, from that faith which instates a
   man in the grace of the covenant, he hath a freedom in his spirit
   towards God. And do but mark hereupon the connexion between these two
   things, in that of the Psalmist, (Psalm lxii. 8.) "Trust in him at all
   times; ye people, pour out your hearts before him." He that hath no
   vital trust in God, is shut up towards God, his spirit is pent in, he
   hath no liberty towards God. When he goes to pray, or applies himself
   to any other work, he is like a man that cannot find his hands. He is
   manacled and bound, hand and foot. The spirit that rules in him, is a
   spirit of bondage: but the spirit of adoption, the spirit of sons, is a
   spirit of liberty and freedom. He can be free with God, as a man can be
   free with his friend. And it is friendly when he can be so; when he can
   pour out his soul to him, make his complaint, spread his desires, and
   represent his grievances. You can do so towards such an one, towards
   whom you bear a friendly mind, but not to a stranger. And,

   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." John xv. 15. As you have
   largely heard. The same way are we to express friendliness to him. And
   faith will infer it, that we can freely open to him all our secrets,
   and never be upon our reserves towards him. And not only because we
   cannot help it, but because we choose it. It is not a thing unavoidably
   imposed upon us; but it is a thing that a friendly mind prompts us to,
   to tell him all our hearts. We would have no design which should not be
   under his eye, and about which we would not communicate with him. This
   the faith that justifies will infer. I should have insisted a little in
   the next place upon this,

   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." Heb.
   xiii. 5. There are five negatives, never, never, never, never, never.
   What doth that imply? It implies thus much,--that if yet I will allow,
   and indulge and cherish in my soul a predominant worldly inclination, I
   care not for the divine presence in comparison of this world. It
   signifies, that the world is more to me than God and the divine
   presence, and the glory of it; and that I had rather he should forsake
   me, than I should forsake this world. A worldly inclination is for this
   a less tolerable and more unallowable thing, because it contributes
   nothing to a man's enjoying more of this world, for there is nothing to
   be done in the pursuit of any honest design in the world, but I may
   better do it in subordination to God, than in opposition. I may use my
   understanding as well, and take in God with me, and keep myself in the
   divine presence, and continue united and cleaving to him in heart and
   spirit. And, therefore, if a worldly mind do draw a soul off from God,
   this is to be worldly for worldliness sake; it profiteth a man nothing,
   it plucks him away from God to no purpose. Any thing that were lawful
   and honest and just, might as well have been done, designed, and
   enjoyed, notwithstanding my intercourse with God, Faith is our victory
   over the world; that faith, therefore, which doth justify a man, and
   set all things right between God and him, it must needs fortify against
   worldly inclinations, and make this world despicably little, and render
   God always gloriously great in mine eyes.
     __________________________________________________________________

   [37] Preached January 28, 1693-4.
     __________________________________________________________________

SERMON XXXVI. [38]

   James ii. 23.

   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, 1 Cor. xi. 32. He hath in this world some friends that
   he will treat and deal with as such, and these must not lie under
   everlasting condemnation. His friends are such as do believe him, and
   as believing in him are not condemned, as, John v. 24. And they "shall
   never come into condemnation," for they are "passed from death unto
   life." He justifies, he imputes righteousness to them, as is expressed
   here. And "Who is he that condemneth" when God justifies? Rom. viii.
   And see what triumphs are erected in that chapter to the grace of God.
   "Who shall separate us from the love of God in Christ Jesus our Lord?"
   No tribulation, no affliction, no principality; nothing that is
   present, nothing that is to come, shall ever separate them.

   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 spoken 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
   that 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, 1 Pet. i. 21. and John xiv. 1. It is
   that, therefore, whereby the soul seizes and possesses (according to
   its capacity) the all-comprehending good communicable, and communicated
   in and by Christ. That is, Christ dwells in the heart by this faith.
   And thereupon souls being rooted and grounded in love, are filled with
   all the fulness of God. If you think but of what is carried with it
   (the many things that were formerly instanced in) they make this faith
   appear to be a most glorious thing in the soul wherever it hath place.
   It is that by which a person commits himself, intrusts himself, wholly
   and entirely into the hands of another. That by which it trusts one
   that it never saw, even with the very soul, and all its concernments.
   It is a venture for eternity upon this apprehension and knowledge, that
   if there be error or mistake in the case, it is never to be corrected,
   a matter never to be. altered. It is a trusting with one's soul one
   whom we know we have offended; one of the most difficult and arduous
   things in the world, when we know we have displeased him, yet to trust
   him and cast all our care upon him; yea, upon one that doth afflict us,
   doth things very ungrateful to us, and who we know will at last bring
   us down into the very dust of death. And yet the soul saith, Though he
   kill me, yet will I trust in him. It is such a thing as governs the
   whole life of them that have it; for the just do live by it. As others
   live by their senses, those live by their faith upon an invisible God,
   an invisible Christ, and an invisible world. We know not what belongs
   to believing, if we understand nothing of all this; and then this faith
   is a riddle. It is not to be wondered at that this should be one of the
   peculiar and characteristical excellencies of that people whom God doth
   sever and make peculiar to himself from the rest of men. And their
   friendliness to God is another of those excellencies. And by how much
   the fewer his friends are, so much the nobler and more glorious a thing
   is it to be one of them. To bear a friendly mind towards God in a world
   where he is invisible, almost forgotten, and where so few regard him,
   look after, or concern themselves with him, this is a very peculiar
   excellency. That when the generality of men have their minds and
   hearts, their thoughts and affections, wholly engaged and taken up
   about things of sense, there appears so much the more of a nobler
   temper and spirit in these men: No, I must have somewhat else for the
   object of my friendly love, the love of my delight, (which is friendly
   love) I must have somewhat else to delight in, and wherein to solace
   and finally to satisfy myself. "Whom have I in heaven but thee? and
   whom do I desire on earth besides thee,?" Ps. lxxiii. 25. That people
   that do peculiarly belong to God are distinguished from the rest of the
   world by very peculiar excellencies.

   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," Rom. v. 6. So you have abundance of expressions in
   Scripture which must be understood just as that must. That the blind do
   see, the deaf do hear, and the lame do walk, and the like. That is,
   they who immediately before were such, are now made capable of all
   these acts which do bespeak another state. An ungodly man is justified;
   we are told in the same context that he is justified by faith: faith is
   not the act of an ungodly man continuing so; but as the blind are said
   to see, that is, sight being given to them when they were immediately
   before blind. And the lame to walk, to wit, who were immediately before
   lame, but now are made to walk. So an ungodly person is justified; one
   that was immediately before ungodly. But in the same instant when God
   imputes righteousness to him, he gives light, a new spirit, a new
   nature to him; for he justifies him as a believer. The word rendered
   "ungodly" there signifies an unworking man: but faith is the highest
   act of worship that the human soul is capable of. For therein I
   actually acknowledge and adore the truth, and wisdom, and power, and
   goodness of that God unto whom I intrust myself. There is no higher
   worship than that which is carried in faith. And therefore, that such
   an one should be at the same time a believer and an unworshipping
   person, is to say and unsay the same thing with and the same breath,
   and even in the same words. Therefore understand the matter so, that a
   justified state is a state of friendship with God: which includes a
   friendly disposition introduced in the same instant, in-wrought into
   our souls, towards God. That faith being in-wrought which would take in
   love, which virtually comprehends love in it, so that it doth not do
   its first and most essential act without the ingrediency of it; to wit,
   unite the soul with God in Christ. When the soul comes into that union
   with God in Christ, that is its conversion and union at the same time.
   Doth it unite with him, and retain an aversion at the same time? That
   is impossible. But that aversion is turned into propension, and that
   propension is only faith working by love. "The grace of God was
   exceeding abundant towards me (saith the Apostle, 1 Tim. i. 14.) with
   faith," &c. He being the fountain of all grace, and the object too of
   these graces. If any dream, therefore, of being in a justified state,
   while as yet they retain an habitual fixed aversion from God, and bear
   no friendly mind towards him, this is a very idle dream, a very
   delusive dream, a dream which, if a man awake not out of it betimes,
   will prove a delusion unto his ruin and destruction. It is a
   misrepresenting of the Christian religion throughout, to suppose that
   it should be only a provision made to change the states of men, without
   changing their hearts; to bring men into a justified estate, and yet to
   leave them in a state of enmity to God, and disaffection towards him,
   that they care not to come at him to know him, to converse with him.

   This is the notion that hath so vastly spread through the Christian
   world. Men think that they are justified by Christ'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, Gen. xvii. 1. He doth not vary his method: this
   is his way of treatment with all others. As he dealt with the father of
   believers, so he hath with all believers besides. If once they are
   willing to abandon and quit all things else to which their sense had
   addicted and inclined their hearts, so as they now resolve on and close
   with the great objects of faith, they pass into that sphere that is
   composed and made up of invisible objects, such as faith hath to do
   with, and principally himself as he is in Christ: hereupon he imputes
   righteousness to them, that faith carrying in it that propension and
   inclination of heart to him, whereby they are made his friends, and
   inclined to all friendly deportment towards him afterwards. Therefore,
   take we heed lest any impose upon themselves with an imagination that
   they shall be justified, saved from condemnation, and entitled to
   eternal life, by only an external righteousness imputed to them without
   the concomitancy of a friendly disposition of heart inwrought in them
   towards God through Christ. And again,--

   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, that 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, Eph. ii. 12. "without God in the world." Let every one
   consult his own heart, lay his hand upon his heart, and consider;--Is
   not this still my case, to be without God in the world from day to day?
   Do not I transact my affairs without God? Do not I begin my days and
   end them one after another as they pass, without God? or, if I have any
   thing to do with him, is it as a friend? If I have any thoughts of him,
   are they friendly thoughts, pleasant, complacential, and reverential
   ones? for I can only have such if I have those that are due towards
   such a friend; adoring thoughts, that are thereupon grateful and
   pleasant as they are full of duty towards him. Do I love his presence,
   delight in approaching to him? Can I please myself to shut myself up in
   a corner, in a closet with him, to pour out my soul to him, and to
   receive his communications to me? How little of this is there among us!
   And then,--

   (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, and 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; Gal. ii. 19. "For I through the law am dead to the law, that I
   might live unto God." All my life is to run into him, to terminate in
   him; so it cannot but be, where there is a friendly mind towards him.
   These are trying things, and they lie in a very little compass, so that
   we do not need to go far if we make our judgment or estimate by the
   measure that hath been mentioned, what things they arc that do
   distinguish the peculiar people of God from other men; certainly this
   will bring the matter to a very narrow and short issue. We say, none
   are in a justified state but God's friends; that friendship to God
   cannot be an empty name; it must signify nothing if it doth not signify
   these two great things, to wit, a desire of his converse, and an
   inclination of mind to do him all the service that we are capable of
   doing him, from the dictate and instinct of friendly love. I cannot be
   kept from him, because he is my friend. I must do for him all I can,
   because he is my friend. Upon all this you may also gather, what in the
   close and conclusion of so copious a discourse I am by way of
   exhortation to recommend to you, to wit, these two great things
   contained in the text, Faith in God, and Friendship with him.
     __________________________________________________________________

   [38] Preached February 13, 1693-4.
     __________________________________________________________________

SERMON XXXVII. [39]

   James ii. 23.

   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
   without 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, 1 Pet. i. 21, "Who
   through him (meaning Christ) do believe in God." Those that are
   believers in a gospel sense, who through Christ do believe in God,
   their faith being carried through Christ as the mediator and the
   mediate object, unto God as the terminative and ultimate object. It was
   this believing in God through Christ the promised seed, that Abraham
   the great father of believers is characterized by in this text, and in
   divers other places of scripture. And such a faith as his was you are
   to endeavour that you may find alive and in exercise in each of your
   souls. For it is not a dead faith that will pass for faith in the
   divine estimate, as this chapter more expressly and largely discourses.
   With what contempt doth it speak of a dead faith, making it but a
   carcase. "As the body without the spirit is dead," so is that faith
   that is not working, that is not energetical, that hath no energy, no
   life with it. So, you know, the chapter closes.

   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, to 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 live 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? Why it is
   "with the heart man believeth unto righteousness, and with the mouth
   confession is made unto salvation." Rom. x. 10. And saith the apostle,
   "This is a faithful saying, and worthy of all acceptation, that Christ
   Jesus came into the world to save sinners; of whom I am chief." 1 Tim.
   i. 15.

   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." Eph. iii. 17. That is not
   spoken exclusively of God, for it is presently subjoined, "that ye may
   be filled with all the fulness of God." All which fulness is in him. Do
   not satisfy yourselves without such a faith as that by which you may
   say you have now the Son of God. God in him, in you, and with you. He
   hath given us an understanding, that we may know him that is true. That
   understanding, to know him that is true, is faith, as it resides in the
   mind. But though it hath its first seat there, it doth not terminate
   there, for this immediately ensues, and we are in him. In whom? In
   Jesus Christ the Son, who is the true God, and eternal life. We pass
   into union by this intuition, even into union with the true God, who
   carries eternal life in his very name. Such a faith as leaves you still
   at a distance from God and from Christ, do you think that can avail
   you? All that is in Christ is yours, as you come to be in him. "Of him
   are ye in Christ Jesus, who of God is made unto us wisdom, and
   righteousness, and sanctification, and redemption." 1 Cor. i. 30. In
   Him once, and all is yours; whatsoever you need, whatsoever is suitable
   to the exigency of your state. Are you foolish creatures, He is wisdom
   to you. Are you guilty creatures, he is righteousness to you. Are you
   impure creatures, He is sanctification to you. Are you enslaved lost
   creatures, He is redemption, to you, if you be in him; but nothing at
   all if you be not in him.

   3. Labour tor such a faith as may be transforming to your 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. Eph. iv. 13. And
   what is to be consequent thereupon, the apostle tells you in what
   follows there, supposing this once to be done, and that you are brought
   with the rest of sincere believers into the oneness of faith, the unity
   of the faith which is common to serious and sincere Christians. As such
   then, I testify to you, that you are not to walk like other Gentiles,
   as if this faith, in which all sincere Christians were to unite and be
   one, should leave you, but just like other men in your habitual frame.
   "I say it, and I testify to you in the Lord, that you henceforth walk
   not as other Gentiles walk, in the vanity of their mind." Eph. iv. 17.
   You had an heart alienated from that life. Will you keep that heart
   still, and call yourself a believer, and pretend to be come to unity of
   the faith? Still to live with an habitual disinclination in your heart
   towards God? This can never be. But if you have learned "the truth as
   it is in Jesus," I tell you (saith the Apostle) what that must be: it
   must come to this, the "putting off of the old man, which is corrupt by
   deceivable lusts," and "being renewed in the spirit of your mind."
   Ephes. iv. 22, 23. You are never come into the unity of that faith
   which belongs to all that shall be saved, till there be thereupon a
   divestiture and total investiture. A divestiture and "putting off the
   old man, which is corrupt according to the deceivable lusts;" you must
   cease to be the man that you were before, and (as that which is
   intervening and central in the case) there must be a renovation even in
   the spirit of your minds, a new heart and a right spirit being created
   and renewed in yon, being renewed in the spirit of your minds, the
   inward seat of vital governing principles. If the spirit of the mind be
   renewed, that spreads influence through the man, then there is a new
   man put on. Not some slight, superficial change in this or that
   particular respect, but an entire new man. As he that is in Christ is
   said to be a new creature. There is a new creation introduced, the man
   is new. This must be, if your faith be to any purpose. The apostle
   blesses God for the Thessalonians, in that he could look upon them, as
   those that were chosen to salvation by the remarkable and observable
   effects. The way that God had taken with them was, through
   sanctification of the Spirit and belief of the truth; such a believing
   of the truth as had been accompanied with the sanctification of the
   Spirit. Agreeably to that of our Lord himself, "Sanctify them through
   thy truth: thy word is truth." John xvii. 17.

   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." Gal. ii. 20. That
   is, if your faith be a right vital principle, and such as the gospel
   means and signifies by the name of faith, it is such a thing as carries
   up the soul into a continual course, into an invisible scene of things.
   There you have an invisible God, and an invisible Christ, and an in
   visible glory, still in view. There are some that talk of such a thing
   as a double sight, or a second sight, so as that they who have it have
   a visible world and an invisible world in view at once. I know no
   second sight like that of faith. That, indeed, will present an
   invisible world, and keep it in view before you, so that by it you will
   be more conversant in the world of spirits, with the Father of spirits,
   and with spiritual and invisible things; more conversant in your
   hearts, more with delight, more with savour and relish, than in this
   shadowy scene of things which you have within the view and under the
   notice of your sense. You will look upon this world "as that the
   fashion thereof passeth away;" but by your faith (which is to you "the
   substance of things hoped for," &c.) you will live above, you will live
   with God, you will live with Christ, you will live as on the brink and
   borders of eternity, ready to enter in, only waiting for a dismission
   hence--a call and translation thither. This is living by faith.

   For, the apostle having told us, Heb. x. 38, that "the just shall live
   by faith," (repeating the ancient maxim out of the Old Testament, to
   signify to us that that is not the way of living for the saints at one
   time or age of the church of God only; but it is from age to age,
   through all the successions of time, this must be the way of
   believing.) then he tells us in the beg-inning of the next chapter,
   what that faith is by which such a man must live; to wit, "The
   substance of thing? hoped for," and "the evidence of things not seen."
   Such a faith as represents God and Christ, and heaven, and the
   invisible things, all as great and most substantial realities; clothed
   with a clear light, and so set and continued in view before your eyes.
   This is, that we are to live, not to have such representations now and
   then, but to have them statedly before us, and so to live and direct
   our course accordingly. But,

   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." 1 Cor.
   vii. 24. "If a man say, I love God, and hateth his brother, he is a
   liar: for he that loveth not his brother whom he hath seen, how can he
   love God whom he hath not seen?" John iv. 20. which speaks this living
   in the love of God to be therefore more difficult, because we see him
   not. But the strength of the argument goes upon that supposition, that
   it is a thing which cannot be dispensed with, notwithstanding the
   difficulty: and be it as difficult as it will, it must therefore be
   supposed not to be impossible to live in the love of God, and in a
   state of friendship with him, though he be invisible. "How shall he
   love God?" implying that it is a thing, the thought whereof is to be
   abhorred, that a man should think of living in this world, and not to
   live in actual commerce and intercourse, to be kept up, and continued,
   with God in love. How shall he do it? It implies, that he must do it,
   and therefore the thing is by no means to be looked upon as impossible.
   And to pretend that it is impossible, is to pretend that we have gone
   below our own kind, that we have lost human nature, which, if it remain
   with us still, though we have flesh about us, yet our nobler part is
   spirit. And, what is it an impossible thing for a mind, a spirit, to
   converse with the great Father of spirits? Is flesh more akin to us
   than spirit, that supreme Spirit, that universal Spirit, that Spirit
   that diffuses influences every where throughout the world? Are we more
   akin to flesh, and fleshly things, than we are to this Spirit, whose
   offspring we are, and who is our Father? Therefore, it is not to be
   thought or looked on as an impossible or impracticable thing to come
   into and continue in this state of friendship with God. "Keep
   yourselves in the love of God, looking for his mercy in Christ Jesus,
   unto life eternal." Jude 21 What is matter of express precept, is not
   to be looked upon simply and absolutely impossible by a natural
   impossibility. It is only so by a moral impotency, against which the
   aids of grace are to be expected and sought. And,

   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
   might be imputed." 2 Cor. v. 19. "Now then we are ambassadors for
   Christ, as if God did beseech you by us: we pray you in Christ's stead,
   be ye reconciled to God." We are commissioned, and sent, and do in
   Christ's stead beseech you to be reconciled unto God. You may conclude,
   with the greatest assurance imaginable, that God is willing, and not
   difficult, as to entering into this state of friendship with us. And
   then there is as little supposable difficulty of continuing in it; for
   do but consider to that purpose these two things, 1. That he is never
   far off: and 2. That he is easy to forgive.

   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 injustice 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." Ps. xxxii. 6. Who would
   decline such a friendship with him who is so easy to be reconciled at
   first, and still willing to forgive where there is not a wilful
   perseverance in obstinate rebellion against his rightful authority, and
   his abundant love and goodness? And consider,

   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, Rom. iv. latter end)
   where he had been speaking of the same thing, Abraham believing God,
   and its being imputed to him for righteousness, it was not for his sake
   that this was written, not for his sake alone, but for all that should
   believe with the faith of Abraham, who is the father of us all, i.e. as
   believing under the common notion of believers. Not as if our faith
   were to be produced, or to be maintained, by any influences from him.
   But he is called the father of believers upon the same account upon
   which any one great and eminent in a profession is said to be the
   father of such, to wit, a great example, as Jabal is said to be the
   father of them that dwell intents, and Jubal the father of them that
   handle the harp and organ. What was said concerning Abraham and his
   faith, and his friendship with God, thereupon, was not written for him
   alone, but for us too, that we are to live in the same faith and the
   same friendship with God as he did.

   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." Ps. cxvi. 16. But our
   Saviour would have us know, that the notion of a servant is not to
   exclude that of a friend, as that of a friend is not to exclude the
   notion of a servant, but only to prevail and predominate in the state.
   The notion of friendship is in the Christian state to be predominate,
   and to be the principal thing. Tender yourself to God accordingly. We
   hear many discourses to this purpose: but with too many the matter
   comes all to nothing, because we never make a solemn business of it.
   The entrance into such a state, so sacred a state, if it were done with
   solemnity, there would stand a remark upon it, I have engaged myself in
   a state of friendship with God, I must live pursuantly hereunto. I hope
   you will think of this: such as come to learn how you might live in a
   state of friendship with God. Such as have any such design, I hope will
   think of this another time; i.e. that when this state of friendship
   with God is once entered into, we must give ourselves up to it. And
   then,

   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 never 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.
     __________________________________________________________________

   [39] Preached Feb. 25, 1693-4.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

SERMON XXXVIII. [40]

   1 John v. 1.

   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 an 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 it 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 shines 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." Matt. i. 21. It was a rivaling of the hero of
   the world, who did affect such titles, and even that very title, which
   the pagans did therefore bestow sometimes upon their gods, and
   sometimes upon their kings, to wit, Saviour; the usual name among them
   of Jupiter, and with which some of their great princes did dignify
   themselves, and affected to be dignified by, as particularly Demetrius
   Soter. This was an affectation among the great ones of the world to
   claim this very name. Well, our Lord will be known to be the Jesus.
   This name is his, appropriated to him, to signify to persons one that
   is to save as no other could, that was to be so eminent and so glorious
   a Saviour; that person distinguished from others by the specifying
   circumstances (or the individuating circumstances rather) that did
   attend him. That Jesus who was born at Bethlehem, and lived at
   Nazareth, and was crucified at Jerusalem, commonly known there by this
   name, the name Jesus. It is of him peculiarly and alone that this is
   said, he is the Christ.

   [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
   15th verse, "Whosoever believeth that Jesus is the Son of God, God
   dwelleth in him, and he in God." Sometimes the meaning and import of
   this expression, "is the Christ," is signified by that conjunction with
   the other, both conjoined, that is, that he is the Christ, and that he
   is the Son of God. When our Lord demands of Peter, "Whom say ye that I
   am?" (Matt. xvi. 15) the various opinions are given, some saying he was
   Elias, some saying some other of the prophets. Well, but what say you,
   Peter, and the rest, that I am? "Thou art the Christ, the Son of the
   living God," saith Peter. So you have both conjoined in reference to
   the same person, as in John xx. 31. "These things are written, that ye
   might believe that Jesus is the Christ, the Son of God; and that
   believing ye might have life through his name." These passages plainly
   intimate to us thus much, that to affirm that Jesus is the Christ, and
   that he is the Son of God, comes all to one, it amounts to the same
   thing. To say concerning this person believingly that he is the Christ,
   or that he is the Son of God, there is an equivalency in the one of
   these to the other. Sometimes a third expression, of equal import to
   either of the others, or both the others, is used; "No man can say that
   Jesus is the Lord but by the Holy Ghost." A strange saying too, as this
   of the text seems to be, 1 Cor. ii. 3.; there "Lord," is the name of
   the office too; the usual style by which he is spoken of in the New
   Testament, and in some places of the Old too; "The Lord said unto my
   Lord, Sit thou at my right hand, until I make thine enemies thy
   footstool." Psalm cx. 1. It only imports that universal and sovereign
   dominion that did belong to the mediatorial office, the thing signified
   by the name of Christ. "He is Lord of all," Acts x. 36. A thing that
   seems slid in by the apostle in the stream and current of his
   discourse; "he is Lord of all," saith he, in a parenthesis; and so he
   goes on, dropping that by the way; and no man can say that he is so
   "but by the Holy Ghost," to wit, with a correspondent disposition of
   soul internally, vitally, and practically acknowledging him, and
   subjecting his soul to him as Lord of all, as the Lord, he into whose
   hands all power is put both in heaven and earth.

   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 what 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, (John i. 14;) if it were so
   avowing himself to be the Christ, the Messiah that was to come, that
   had been so long expected, even at that very time, he must truly and
   really be so. And so there was no medium between these two, his being
   the Son of God, and his being a deceiver and impostor; no medium, for
   if he was not the one, he was the other; if he was not the Son of God,
   he must deceive in saying he was the Christ. But he being the Son of
   God, that being sufficiently evinced, or evident that he was so, must
   give sufficient credit to this affirmation concerning himself, that he
   was also the Christ, he that was to come, so as that there was not
   another to be looked for.

   Now what this Christ signifies, and what the affirming this 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 Christos 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." Isaiah lxi. 1. It signifies that mighty plenitude of the
   Spirit which descended and flowed down upon him, whereby whatsoever was
   requisite to the faithful and successful discharge of the work and
   business which was conferred upon the man Christ, the divine nature
   being so intimately united with the human, it signified that all the
   fulness of Godhead did come to inhabit this man, and so to suit him
   every way for the great affairs of that high and important office into
   which he was now put.

   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 or 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," verse 20, they did understand that the sacrifices under their
   law, and offered according to the direction of it, must terminate in
   one greater sacrifice. They had that volume in their hands concerning
   which it is said, Ps. xl. 6, 7? "Iu the volume of the book it is
   written of me, that when sacrifices and offerings will not serve the
   turn, (that is, of mean, abject, brute creatures) I must come after all
   to do thy will, O God," That is to be performed and done by me which
   those sacrifices were useless and insignificant for: no other way
   useful but as they did point out me, who was to come, as the substance
   and fulness and accomplishment of them all. It was a thing generally
   taught, (whether it were understood or no among the Jews,) that there
   was to be a Christ, a Messiah, an everlasting high priest, as his
   office is sometimes dignified by that title, more eminently and
   principally in Psalm cx. "Thou art a priest for ever after the order of
   Melchizedek." This the Jews found in the sacred records which they had
   among them, and in their hands. But yet when he came, they did not
   think this was he. And so as that was a question between the pagans and
   christians, whether there ought to be any Christ or no, so it was a
   question of equal importance between them and the Jews, whether this
   were the person. And therefore that he doth with so much authority and
   severity charge upon those that he conversed among in the days of his
   flesh, If you believe not that I am he, you shall die in your sins. It
   is not believing an indefinite Christ or Messiah to come, that will
   serve the turn now, now that there is a sufficient notification of the
   person; but now you are not only to believe that there is a Messiah to
   come, but now if you do not believe that I am he, you are lost
   creatures, you die under the unatoned guilt of all your other sins, and
   under the superadded guilt of this sin, not believing the revelation
   that is made by the great God of this his Christ, when it was made with
   so much clearness that it was impossible any discovery could have
   carried more convictive evidence with it than that did. This now was
   the thing to be believed concerning this Jesus. But then, you will say,

   (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 have
   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, 1 Cor. xv. 1, 2, "I declare unto you the
   Gospel which ye have believed, which you have received, which hath been
   preached to you, and wherein you stand, and by which also you shall be
   saved, if you keep in the way that I have preached unto you, unless you
   have believed in vain." The Greek word there used signifies sometimes
   temere; sometimes frustra; when it signifies the former, it is believed
   without ground; when it signifies the latter, it is believing without
   effect. Both ways faith may be vain, When I believe a thing without any
   ground, or without any proportionate ground, that is, I believe a
   divine truth, but with no divine faith, or not relying in my belief
   upon a divine testimony, which is the thing that specifically
   distinguished divine faith from human faith. The faith is as the ground
   of it is. If my faith rest upon an human testimony, it is an human
   faith; if it rest upon a divine ground, then it is a divine faith, and
   the efficacy of it is proportionable to the ground of it. Do but
   observe that, 1 Thess. ii. 13, the Apostle gives thanks for those
   Thessalonians, "that they received the gospel not as the word of man,
   but as it is indeed the word of God, which effectually works in them
   that believe." We can never believe aright that Jesus is the Christ,
   but as taking it upon the authority of a divine testimony. "He that
   believeth not hath made God a liar, because he believeth not the record
   he hath given of his Son." Why do I believe Jesus to be the Christ?
   because the eternal God hath given his testimony concerning him that so
   he is. This never enters into the minds of the most. They never
   consider who testifies this; only this is a common opinion, and they
   have happened upon it. But a testimony from heaven concerning him, hath
   averred and affirmed him to be the Christ, is that which must take hold
   of men's souls, and come with power upon them, if ever they do in truth
   believe that Jesus is the Christ. "A man's believing comes all to
   nothing without this, that there is a divine testimony. But how such a
   divine testimony is to be evidenced to be divine, or may appear to be
   so, will be matter of after consideration, as that also will, what is
   imported in being born of God. Such a faith as the gospel requires, and
   challenges to this truth, that Jesus is the Christ, it carries that
   mighty and marvellous power along with it as to transform a man's soul,
   to make him a new man. Any man that pretends to this faith, he is but
   just as he was before; the same man that he was, as vain, as earthly,
   as carnal, as strange to God, he lives at the same rate of ungodliness
   that formerly he did, or that other men actually do; tor this man to
   pretend he believes that Jesus is the Christ, it is a pretence that
   carries its own confutation and shame in it.

   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 he 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.
     __________________________________________________________________

   [40] Preached May 11th, 1693.
     __________________________________________________________________

SERMON XXXIX. [41]

   1 John v. 1.

   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, Rev. xix. 10. God speaking by the
   mouth of all his prophets (as if all had but one mouth) concerning his
   Christ; so conscient and agreeing was their testimony, though in
   several successive ages. "Of him bear all the prophets witness," Acts
   x. 43. "And which of the prophets have not your fathers persecuted? And
   they have slain them which shewed before of the coming of the just
   one;" as dying Stephen speaks, Acts vii. 52. It would be a long
   business, and (I hope) among you not necessary, to recite all the
   prophecies, more ancient and more late, which were in the several ages
   given concerning Christ before he came. He refers himself to all the
   Scriptures that were then in his time extant, to wit, those of the Old
   Testament, and those particularly of Moses. "Search the Scriptures, for
   in them ye think to have eternal life, and they are they that testify
   of me," John v. 39. He must refer there principally to the prophetical
   writings contained in those writings. And he after wards runs back as
   high as Moses, the penman of the first sacred writings. Moses (saith
   he) wrote of me, verse 46. But if ye will not believe Moses writings,
   how will you believe my words? Great prophecies there were concerning
   him, even in the writings of Moses; and he wrote of times far back,
   even from the beginning, for he spake of 2000 years and upwards, that
   the seed of the woman should break the serpent's head: a plain prophecy
   concerning this same Jesus, and that he was to be the Christ. That the
   sceptre should not depart from Judah till Shiloh should come; and that
   to him the gathering of the people should be. And how many express
   prophecies do you find concerning him afterwards in the books of the
   Psalmists. "Why do the heathen rage?" The most express quotation that
   we have out of the Old Testament, that we have any where in the New, as
   to what afterwards follows in that Psalm, the Apostle, Acts xiii.
   quotes particularly the second Psalm, saying, concerning this his
   Christ, against whom the heathen did rage, even as they did against the
   Father; "Thou art my Son, this day have I begotten thee. I have set my
   king upon my holy hill of Zion. Ask of me, and I will give thee the
   heathen for thine inheritance, and the utter most parts of the earth
   for thy possession." The things that were said of him after he did
   come, to wit, that he was Lord of all. This was predicted and foretold
   concerning him so long before, that the heathen, and all the ends of
   the earth, should lie within the compass of his vast territory and
   dominion. Too great indeed to be called a territory: for all power was
   given him in heaven and in earth. He is Lord of all. It would be
   endless to recite all the passages to you which have this manifest
   application. It was foretold concerning him by the prophets, that two
   natures were to meet in his person. An admirable discovery, and a most
   express and plain one, that is, that one and the same person was to be
   born a child, and to be the mighty God. Isaiah ix. 6, "To us a child is
   born, unto us a Son is given; and he shall be called Wonderful, The
   mighty God, The everlasting Father." In reference to us, he fitly hath
   that title too. Not in reference to the Trinity, but in reference to
   us. His divine original was plainly there presignified to us, as in
   other texts of the Old Testament. "The Lord said unto my Lord, sit thou
   at my right hand." And the land which he had a more peculiar relation
   to, is called "Emmanuel's land, God with us." That his goings forth are
   said to be "from everlasting," even his, who was to be born at
   Bethlehem. Mic. v. 2. Many most circumstantial things, as well as those
   great and substantial ones, were predicted and foretold; the punctual
   correspondence whereunto of the event did most plainly declare the
   divinity of the testimony. That is, that those were most divinely
   inspired prophets, who could at so vast a distance of time testify such
   and such things concerning him. Well might the Spirit of prophecy,
   working in those prophets, be called the testimony of Jesus. As when
   the parting of his garments by lot, before spoken of, the piercing of
   his hands and feet, the giving him gall and vinegar to drink, with many
   more such things; and that he should be born at Bethlehem, when, as
   that was a casualty, humanly speaking it was no more than so, his
   mother being surprised upon a journey, and passing through that place.
   But these things I must not insist upon.

   [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 Matthew vii. latter
   end) for there were such characters did attend it as manifestly did
   distinguish it. He taught them as one having authority, and not as the
   Scribes, though they were authorized teachers among that people too.
   The ear that heard him blessed him, and the eye that saw him bare
   witness to him. You find, Luke iv. 17, that when he had pitched upon a
   text in one of the synagogues, to wit, that of Isaiah lxi. 1. "The
   Spirit of the Lord is upon me, because the Lord hath anointed me to
   preach glad tidings to the poor;" when he came to dilate upon that
   subject, all the assembly are amazed, wondering at the gracious words
   that proceeded out of his mouth. And when the officers are sent to
   apprehend him, and bring him before the judicature at Jerusalem, they
   come back confounded men, without their errand's end; they are
   examined, and enquired why they had not brought him? say they, "Never
   man spake as this man; a divine person, we dare not touch him, we dare
   lay no hand upon so sacred an one as he appears to be." And,

   [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?" (Matt. xi. 3.) he gives them an answer from
   what they might see and hear, "Go and tell John the things that ye see
   and hear; (that is) The blind see, the deaf hear, the lame walk, the
   lepers are cleansed, the dead are raised, and the poor have the gospel
   preached to them. And blessed is he who shall not be offended in me."
   Implying all this to be a sufficient testification who he was. And
   those words (though they are mild and soft, and palmy and pleasant),
   "Blessed is he that is not offended in me," yet they carry a sting in
   them--they breathe terror too; for this plain intimation is carried in
   them, "Woe to him that is offended when so clear light shines, when
   there is so plain and manifest a discovery who I am: fearful is the
   case of that man who stumbles, takes offence, and cannot see when so
   bright light shines upon him, revealing me." Unto these words of his he
   makes his frequent appeal, in his many conflicts with the Jews, when
   they charge him with the solitariness of his testimony. "Thou bearest
   witness of thyself, thy witness is not true." That he disclaims; though
   justly tells them too, that if he did bear witness of himself, yet his
   witness was true. But he did not bear witness of himself singly and
   alone; "My Father beareth witness of me, and the works that I do they
   bear witness of me." And he returns it upon them, ff If another comes
   in his own name, him will ye believe: I come in my Father's name, and
   ye will not receive me." John v. 43.

   [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,) you have heard, must signify
   the same thing. They are put together often, "Christ the Son of the
   living God." Matt. xvi. 16. "Christ, the Son of God." Mark i. 1. That
   being the great question of that time. He avowing himself to be the Son
   of God; they charging him, who were his enemies, to be a deceiver and
   impostor: when that point indeed was gained, that he was the Son of
   God, no deceiver, no impostor, that must consequently include
   necessarily that he was the Christ; because that he always testified
   concerning himself. And if he were the Son of God, he could not be the
   author of a false testimony, or of an injurious usurpation of a dignity
   and office that belonged not to him. And at his transfiguration, how
   solemn and how glorious was the vocal testimony from Heaven concerning
   him, when he took up, not all the disciples, but a competent number (in
   common human estimate two or three being sufficient to prove the truth
   of a matter of fact in such a case,) he takes such a number as might
   certify the rest, and so publish the whole business to the world, when
   it should be seasonable and consistent with the design of such a
   manifestation as that was. When he had Peter, James, and John with him
   in the Mount, where he was transfigured before them; and then, as the
   apostle Peter (who was one of the number, and an eye witness), doth
   himself testify, 2 Pet. i. 17; and tells us what he had seen with his
   own eyes, and heard with his own ears. Many of you may remember I
   insisted largely heretofore upon that context. "We have not followed
   (saith he) cunningly devised fables, when we made known to you the
   power and coming of our Lord Jesus Christ, but were eye witnesses of
   his majesty; for he received from God the Father honour and glory, when
   there came to him such a voice from the excellent glory, This is my
   beloved Son, in whom I am well pleased." What place could there be left
   for reasonable doubt, whether God did not sufficiently own this Jesus
   to be the Christ, when there came "such a voice from the excellent
   glory" concerning him, to this same purpose, notified and testified as
   any matter of fact ought to be. And then,

   [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, from 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. The 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 down." 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." Hosea ix. 17. That people, while they are yet in
   being in that scattered dispersed state (wherein the world knows they
   are unto this day,) are a perpetual testimony, throughout all
   succeeding ages, of the truth of that Gospel and Christianity which
   they with so horrid malignity opposed themselves unto. And,

   [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?" 1 Thess. i. latter end.
   How did the gospel fly like lightning from one part and quarter of the
   world to another! How soon did it run through Judea and Samaria, and
   after that into remoter parts! A vast circuit in that age, and by the
   ministry of these very apostles. A gospel that began to be spoken by
   the Lord himself, but was confirmed by them that heard him; "God
   bearing them witness with signs and wonders, and by divers miracles and
   gifts of the Holy Ghost," Heb. ii. 4. That by which the apostle doth
   enforce that solemn caution, to take heed of letting slip the things
   that they had heard. For, saith he, "How shall we escape if we neglect
   so great salvation which began to be spoken?" And I may add,

   [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 in 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.
     __________________________________________________________________

   [41] Preached, March 18, 1693.
     __________________________________________________________________

SERMON XL. [42]

   1 John v. 1.

   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 false 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 act 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, Heb. xi. 1. This
   other common faith hath no substance in it. Grasp it, feel it, it is
   but a shadow, hath nothing of substance. Do you believe Jesus to be the
   Christ? Yes, I do believe it; that is, there is as much substance in it
   as their saying so; as much as there is in the sound of a word, and no
   more. It is a mere negative thing, there is nothing positive in it.

   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 power 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,

   3. 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, John vi. 68, "We believe and are sure that thou art Christ the Son
   of the living God." Many minds in those days hung in doubt; and less of
   doubting may appear among us, because we seldom hear the question
   asked. With many, the mind hangs on a suspense and indifferency. Is
   this the Christ, or is another to be he? Why this is as good as
   another; this may do as well as another; and for many years we have
   heard no talk of another, nor do we hear that for many an age by-past.
   But, saith the sincere believer, we believe and are sure that thou art
   the Christ, the Son of the living God. A sincere belief in this matter
   determines the mind, so that there it pitcheth. As it is when the
   balance is cast, and gives over quivering, here we are at a point.
   "Whom say ye that I am?" saith our Lord to them. Matt. xvi. 16. And
   Peter answered for the rest, "Thou art Christ, the Son of the living
   God." See how our Lord own? and accepts his faith, "Blessed art thou,
   Simon Bar-jona: flesh and blood hath not revealed this unto thee, but
   my Father who is in heaven." Thus it is when a divine revelation shines
   into the heart. I am afraid that that belief is too great a rarity in
   our age, concerning which it may be truly said, it is not by the
   product of flesh and blood. O! how few are the souls that may avow it
   before the Lord, I have that belief in me, of Jesus being the Christ,
   that comes not from flesh and blood. It is not flesh and blood that
   hath prompted to this, but a divine light and mighty power from above
   upon my soul. And it is such a faith that makes a blessed man. "Blessed
   art thou, Simon Bar-jona." O! blessed man, that such a faith as this
   hath entered thy soul, that such a beam of heavenly and divine light
   hath been struck down into it. It is a great thing if, laying our hands
   upon our hearts, we can apply this pronounced blessedness to ourselves,
   as much as if it had been said to us by name. O! blessed, thou such an
   one, thou John, Thomas, flesh and blood hath not revealed this unto
   thee, but the eternal Father, he hath revealed his own Son, he hath
   taught thee to own him for his Christ, and his own Son. We believe and
   are sure; such a belief as carries a certainty with it, not that doth
   altogether exclude, at some certain intervals, a formido oppositi.
   There may be that which morality and policy is wont to style a plena
   voluntas, where there is a determination strong enough to carry a man
   to consequent acts. And so there may be a plenum judicium, not that
   totally excludes every degree of the contrary, but that prevails over
   every such degree; and so is determinative, carries the course and
   current of a man's practical power with it, consequently and agreeably
   there unto. So we are to conceive concerning this certainty, that I am
   not in that dubious suspense, whether this Jesus be the Christ as
   thereby to surcease and desist from that which ought to be consequent
   thereupon, to wit, venturing my soul upon him, devoting myself to him,
   paying obedience to his laws, laying the stress and weight of all my
   concernments upon his faithfulness, love, and fulness. It is certainty
   in such a sense, that prevails so far as to govern my consequent
   resolutions and actions. And,

   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 heard 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, 2 Cor. iv. 13, "We having the same spirit
   of faith," (speaking of what had been said by David many an age before)
   what doth that signify when he quotes him professing faith in reference
   to such a thing so long ago: and the Apostle now resumes the matter,
   and saith, "We have the same spirit of faith." It signifies that faith,
   wheresoever it hath been sincere and true, even in the most distant
   times and ages, that may be supposed it is a spirit of faith, or it is
   a faith full of spirit. Sincere faith is a spiritual thing, a thing
   that carries life and spirit, and power with it, wherever it is. Pray
   let us not deceive ourselves about this. They are mighty affections
   which the belief of such a thing as this must excite and raise in those
   souls in whom it truly is; especially those two most correspondent unto
   the person concerning whom we have this belief, that he is the Christ;
   to wit, reverence and love, and especially that love which rises unto
   delight and high complacency, the joy taken in him of whom we have this
   apprehension or this belief.

   (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." John xx. 28. He
   is acknowledged in his glorious greatness when any do sincerely believe
   this concerning him; he is beheld as on the throne; he is considered as
   one that having purged our sins is ascended and sitten down at the
   right hand of the Majesty on high. It is a great thing to have this
   belief concerning him, answerably forming a man's spirit into adoring
   postures. He is now great in our eyes; a glorious one; one that we
   think it profane ever to look towards but with veneration. We dare not
   lift an eye towards him but with an adoring soul. O! my great,
   glorious, and exalted Lord. This is he whom God hath exalted to be a
   Prince and a Saviour, to give repentance and remission of sins. Him
   whom he hath sealed, to whom he hath given power over all flesh, that
   he should give eternal life to as many as God hath given him. With such
   a reverence must this belief be accompanied concerning this Jesus, that
   he is the Christ. And then,

   (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, John
   i. 35. We read, that the two disciples of John having received the
   account, and being satisfied concerning this blessed one, having had
   John's testimony, that he bare record that he upon whom ye shall see
   "the Spirit of God descending like a dove is the Son of God;" he having
   seen this satisfactory sight, and acquainting the other two of his
   disciples, they run away with it. Oh we have found the Messiah, who by
   interpretation is the Christ; so say they in transport. What a joy were
   these good men in, and how did it diffuse and spread among others! They
   run and tell others, Oh we have found Jesus, the Messiah, the Christ.
   It flies like lightning from one to another, every one being the ready
   instrument to convey the pleasant notice which they had got concerning
   this great thing. The joyful Eureka runs from mouth to mouth, and from
   ear to ear, and from heart to heart. Eureka, Eureka, saith one to
   another, we have found, we have found the Messiah the Christ. Have we
   indeed found him? Is it found among us that this Jesus is the Christ?
   O, what multitudes of transported souls would there be among us! For it
   is no excuse that this is no novelty among us: for it is a thing that
   never ought to grow old. As he is the way of returning sinners to God,
   that is always new and always living. It is a reproach to us to say
   that the notion is grown stale among us, of Jesus being the Christ.
   Instead of being grown old, it is grown to nothing, dwindled away to
   nothing. It looks but like a notion without any thing at the bottom,
   that we seem to account hath nothing of reality in it; from our
   apprehensiveness of the state of the case, and what the design of
   heaven was in constituting such an one in that high and sacred office
   that is notified by the name Christ, it is thus become such a notion.
   But, what? Are not the necessities free and urgent upon us every day
   for which we did need a Christ? Nay, can we go to God without him? And
   can we live comfort ably in this world without God? Nay, can we draw a
   breath without him? Are not all things delivered up into his hand? And
   is not he constituted Lord of all? By the same thing by which we would
   pretend the commonness of this belief, and the ancientness of it, as a
   reason why it affects no more, we do (as it were) proclaim the nullity
   of it, that it doth not only signify little with us, but it signifies
   nothing; it is an unoperative thing: and to be a dead thing in this
   kind is to be nothing: as a dead man or the carcase of a man is
   equivalent to no man, and so is that faith (in the Apostle James's
   phrase) which is unoperative and works not, dead also. This faith that
   doth not affect the heart is but as a carcase without a spirit, which
   is for no valuable purpose and use to be reckoned otherwise of than a
   mere unformed piece of clay. An unformed piece of clay signifies as
   much for any valuable purpose as that which is formed into the shape of
   an human body where there is no spirit, and when it is but a breathless
   thing.

   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, which 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.
     __________________________________________________________________

   [42] Preached 25th March 1694.
     __________________________________________________________________

SERMON XLI. [43]

   1 John v. 1.

   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 (Luke ix. 20.) "Thou art The
   Christ of God." Such a truth as this cannot be received aright into the
   soul, but it must turn the whole soul, and especially the governing
   faculty, the will, so as that it shall be inclined and bowed to him
   accordingly. For it is never to be thought that there should such a
   revelation be made, not only in the gospel but in the mind, concerning
   this Jesus, that he is the Christ, hut it is In order to some further
   purpose. He is not so revealed, to be gazed upon, to be looked upon,
   but that the soul should be acted towards him and be carried towards
   him, according to that revelation and belief. Therefore the great
   effect that is wrought by such an efficacious belief, is, the will's
   consent that he shall be such to me, as this name (Christ) doth import:
   I consent to it, that he shall be Christ to my soul. And that consent
   takes in two things, reception and resignation. These two things I
   shall distinctly open to you, reception of him, and resignation of
   ourselves to him.

   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, Eph. iii. 17. The soul hath possession of
   him, and is said to have him; "He that hath the son, hath life," as in
   the 12th verse of this chapter. This is the unitive act of faith, by
   which the soul closeth and falls in with him, as in the 20th verse of
   this chapter. He hath given us an understanding (there's faith in the
   mind, a right belief or apprehension of him) to know him that is true,
   and we are in him that is true, even in his son Jesus Christ, who is
   the true God and eternal life.

   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
   that 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 spoken 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

   (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," Col. i. 15, 16. As by whom God made the worlds, Heb. i. 2.
   As originally invested with a sovereign, governing power, which,
   because it was original and natural to him, can never be lost, more
   than the Godhead. He is the Lord my maker, whom I am to receive, and
   unto whom I am to resign. And,

   [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. John
   xiii. 3. "Thou hast given him power over all flesh, that he should give
   eternal life to as many as God hath given him," John xvii. 2. So I must
   apprehend and conceive of him.

   [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." Ephes. i. 22.
   He hath an universal political headship over all. But a vital headship
   over the church (to wit, that is truly such) that is, his body, his
   living body. And such an one must the soul, that is treating and
   transacting with him, apprehend him to be even in this closure, this
   unitive closure; I am a most wretched, deformed, depraved creature; I
   believe this Jesus to be the Christ, I believe it belongs to the office
   of this same Christ to be the fountain and spring of life and
   renovating grace to poor souls that shall come into union with him: and
   I come unto him as such, I receive him as such, and resign myself to
   him as such. Every one that is in Christ is a new creature. I need to
   be new made throughout, new created; I am lost and undone for ever if I
   be not so: I come to him, unto this union with him, to be made anew
   throughout, according to that, 2 Cor. v. 17. and that, Ephes. ii. 10.
   "We are his workmanship, created in Christ Jesus unto good works." He
   is a new plastes; we had a miserable protoplast: we have another former
   now, a reformer. Christ is to be formed in us, his own image is to be
   formed in our hearts. He himself can only form his image, and draw it
   upon us; and that is our business with him. And blessedness itself can
   never make us blessed, if we be not made new, if we be not made over
   again, another sort of creatures than we were before. Thus there must
   be in this belief (as it comprehends our reception of him and
   resignation to him) suitable apprehensions both of ourselves and of him
   in this transaction, otherwise all will turn to nothing. And again,

   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. Col. ii. 6. You receive Christ,
   (that is, the name of his office, that we are to believe Jesus to be
   invested with,) the anointed one of God. But what is he anointed to, or
   what is he anointed for? To be to us both Jesus and the Lord. Jesus is
   a saviour, Lord is an owner and ruler. It cannot be, then, but that,
   our receiving him, and our resigning ourselves to him, must comprehend
   in them

   (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
   to 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." Acts ii. 36.
   This must go for a known thing all Israel over, and all the world over,
   wherever he comes to be revealed; "That God hath made him both Lord and
   Christ. And him hath he exalted to be a Prince and a Saviour, (Acts v.
   31,) to give repentance and remission of sins." Repentance, wherein we
   humble ourselves before him as a Prince, prostrate ourselves, throw
   ourselves down at the footstool of his throne: and remission of sins,
   which he gives as a Saviour. Now are all sins forgiven to you, go away
   and be whole, you are accepted, you are pardoned. Your scores are taken
   off; all things set right between him and you. God hath exalted him to
   be a Prince, and so he humbles you and gives repentance; and as a
   Saviour he forgives you. These are the acts correspondent to this
   twofold notion. Not that the one is any cause of the other, or
   signifies any thing for the obtaining of them. But these are conjunct
   things by divine constitution, and the exigency of the case itself. As
   a Prince, he humbles them to repentance; and as a Saviour, he for gives
   them, wipes off all scores, takes oft their guilt, and sets all things
   right between God and them. We here must then be at once both trusting
   in him as a Saviour, and subjecting ourselves to him as a Prince;
   devoting and dedicating ourselves, so as determining henceforth not to
   live to ourselves; no, but to him that died for us, and rose again.
   This is the judgment of a soul brought under the constraint of the love
   of Christ, 2 Cor. v. 14, 15. So that thereupon this becomes the sense
   of the soul, "For me to live is Christ, and to die is gain." Phil. i.
   20. While I live, I have no business to do but for Christ; my gain
   comes to me when I die--then I gain him. In the mean time, the business
   of my life is Christ, to live up Christ, live up his interest, serve
   him as a devoted one. My life it sacred to Christ, an hallowed and
   devoted thing. This is receiving and resigning, as comprehending acts
   suitable to the state of the case to what he is, and what we are. We
   are not to think of receiving and resigning blindly, and in the dark,
   and as those that know not for what; but upon such accounts, and with
   such actions of heart and soul, as these committing and submitting
   ourselves most absolutely to him. And

   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, ver. 12, of this chapter. I must so take him and receive
   him, as that by a vital act of my will, I become united with him as
   with a living thing; for I find new life hath entered into my soul. I
   must so resign myself to him that life may go into that act of
   resignation. "Yield yourselves unto the Lord as those that are alive
   unto God. And reckon yourselves dead indeed unto sin, but alive unto
   God through Jesus Christ." Rom. vi. 11, 13. There must be life
   springing in my soul towards God, and through Jesus Christ. The cold,
   dead indifferency and aversion towards God is gone, and with the spirit
   of faith a spirit of life enters. And so when I come to give myself up,
   it is not as a dead thing. "Offer up yourselves living sacrifices,
   acceptable unto God through Jesus Christ" Rom. xii. 1. But then,

   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 24th Psalm, latter end. It must be with a prostrate
   soul that I am to receive him; let the everlasting doors fly open; here
   is a mighty one to come, him, the Lord of Glory. Lord, I am not worthy
   thou shouldst come under my roof; I know if thou comest thou bringest
   life with thee, and salvation with thee to my soul. But O in how humble
   and reverential a posture must the soul be in this thing! And,

   (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, that 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." 2 Cor. iv. 13. There can be no faith to
   purpose without a spirit of faith. Here doth the spirit of faith exert
   itself, and so it is but now that I do begin to be a Christian; for he
   that hath not the spirit of Christ is none of his, he is no Christian;
   let him be called what he will, let men call him what they please, he
   is none of Christ's. And what, will my Christianity without a Christ
   save me, or do me any good? To have a christless Christianity, what
   shall I be the better for that?

   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." 1 John ii. 23. But he
   that doth acknowledge that this Jesus is the Christ, hath the Father
   and the Son both together. If it be vitally acknowledged, so as that
   the soul pass hereby into union with both, then he hath both.

   I hope we speak and hear of these things with a design to be and do
   accordingly, otherwise here is time the most unhappily 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.
     __________________________________________________________________

   [43] Preached April 15, 1694.
     __________________________________________________________________

SERMON XLII. [44]

   1 John v. 1.

   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." John viii. 44. "And by this the children of God are manifest, and
   the children of the devil." 1 John iii. 10. It hath enough in it to
   amaze a man's soul, to have this matter represented as a thing doubted
   of, and to be inquired about, To which of these Fathers do I relate? If
   the one of them be not my Father, the other is. This must be understood
   (as any ordinary understanding will easily apprehend), riot concerning
   a person's naturals, but his morals. When a man is said to be a child
   of the devil, it is not as if there were any thing of positive natural
   being wrought in him by the devil, but only a moral depravation. And so
   when any are the children of God, it is not that any new natural
   faculty is created, but the faculties that were created at first, and
   that are depraved, and upon which the image of the devil is impressed,
   are sanctified; defaced, and purged of that impurity, and stamped with
   an impression from the Spirit of holiness, which is the regenerating
   Spirit.

   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 in 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, 1 Tim. i. 11, "I was a blasphemer, I was a persecutor, I was
   injurious, but I obtained mercy." And that mercy which he had obtained,
   had made him quite another man. And this he doth not speak of himself
   as a single person separately considered, but he speaks of himself as a
   pattern to all that should thereafter believe; that he was taken herein
   as set for a pattern (as the expression is in the original) what mighty
   changes the power and spirit of grace could work in the souls of men,
   so as to make them so much other men from themselves. It is very true,
   indeed, that for those that hitherto continue in their natural and
   unregenerate state, they are not all sinners alike, they are not all
   sinners in the same kind. Every such sinner is not a persecutor, is not
   a blasphemer. But every such sinner is a carnal wretch, a stranger to
   God, alienated from him, unacquainted with him; one that hath no love
   to him, no fear of him, no delight in him, no desire to please him, no
   design to serve him. "No, as to what change is made in me (saith the
   Apostle), I am not here to speak of myself as a single person, but I am
   to speak of myself as a pattern, what the Almighty Spirit of divine
   grace can effect upon the soul of a man, to make him quite another sort
   of thing from what he was." There is some what common to all
   unregenerate persons, and to all regenerate persons, wherein such a
   pattern may very well reach and suit every one's case. Every one that
   is unregenerate, is a stranger to God, unacquainted with him; one that
   lives as without him in the world; that hath no design to know him, or
   love him, or please him? or serve or glorify him. Every one that is
   regenerate, his dispositions are changed in all these respects. Now
   what is common herein, must the apostle be understood to mean himself
   to be, a pattern to subsequent believers; those that should come
   hereafter to believe. Wherever that believing is, there is this change;
   there is that imitation in the subject, as will speak this person to be
   new born. There is a new production in him, by which he is quite
   another sort of man from what he was. "Every one that is in Christ (as
   every one comes to be in him by believing,) is a new creature." 2 Cor.
   v. 17. It is the great design of our Lord Jesus Christ (as he is the
   restorer and repairer of the ruins of a lapsed world, and of a corrupt
   nature in man,) to make all things new, so far as his design takes
   place and succeeds. "Behold I make all things new." Rev. xxi. 5. That
   is my business upon which I am intent: so that there is a real new
   production every where, where there is faith in Christ wrought, in
   every such person, which makes him truly differ (and not in imagination
   only) from what he was, and from what others are. And again,

   [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 to 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." Romans xii. 2; and so
   Ephesians iv. 22, 23. "We have not so learned Christ: if ye have heard
   of him, as the truth is in Jesus," that is, "to put on the old man
   which is corrupt by deceivable lusts, and to be renewed in the spirit
   of your mind." If you have heard and learned Christ, or the truth as it
   is in Jesus, this is the effect of it, that you "be renewed in the
   spirit of your mind." It is an expression that hath somewhat more of
   emphasis in it, than that last-mentioned expression. Transformed by the
   renewing of the mind, doth represent the subject not merely, not only
   as a knowing thing, but as an active thing; as the very action of
   spirit speaks activity or active vigour. And so it is not a mere
   contemplative knowing which belongs to the mind alone, abstractly
   considered; but there being spirit in that mind, that turns all that
   knowledge into vital principles, suitable for present actions and
   operations. And this is the very centre of that subject, or seat of
   this renovation, or transforming change. You must be renewed in this
   faculty, not only as it is cognitive, but as it is active; as there is
   a spirit suiting it for vigorous acting centering in it. Here is the
   seat of this renovation. This plainly speaks this to be an
   extra-natural production, as well as it speaks it to be a real one, as
   before was said.

   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; look 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."
   2 Cor. v. 17; and again, Ephes. ii. 10. "We are his workmanship,
   created in Christ Jesus unto good works." Whatsoever lay within the
   confines and limits of nature, would do us no good, that is all but
   self. We are not saved by ourselves, but we are saved by grace, and not
   by nature, or any thing natural, as you have it in that context. How is
   that? Why, we are his workmanship, created in Christ Jesus unto good
   works. Now the agency of Christ Jesus, as he is the Christ, it lies
   within the sphere of grace (by which it is said we are saved,) not
   within the sphere of nature. And therefore it is not nature that doth
   the business. We must look upon this as an extra-natural, supernatural
   production, both as it is our mind, and the very spirit which is to be
   the seat and subject of it; and as our Lord Jesus, even as he is the
   Christ, that is to be the great agent therein. But again,

   [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, (1 Epistle v. 23,) that they
   might be sanctified throughout in their whole spirit, soul, and body;
   meaning by the first, the higher and nobler faculties, or, as we may
   call it, the upper soul. By the second, the lower soul, as it is that
   seat of internal sense, imagination, appetition, passion, fancy. And
   then the body, according as that may in a secondary sense be said to be
   the seat of a sanctifying impression, the several parts of that being
   now more governable by a rectified mind and spirit, more useable for
   God, the several parts thereof being so made instruments of
   righteousness for the serving of God, as the expression is, Rom. vi.
   19. It being evident, that where the Spirit of holiness doth obtain and
   take place, or where the regenerating work is really effected, men do
   thereupon more make it their business to govern the outward man
   subserviently to the inner, and the lower soul subservient to the
   upper; and the very parts of the body, too, subserviceable to both,
   that they may be Instruments for the serving of God. Wherever there is
   more of the regenerating power and spirit of grace residing and ruling
   in the inner man, so much the more there will be of a severe restraint,
   from a divine principle. So much the more there will be of a severe
   restraint upon licentious, unbridled appetite: so much the more careful
   such will be to preserve their bodies in an useable posture for the
   service of God, remembering that even their bodies themselves are the
   outward temples of a Deity. "Know ye not that ye are the temples of
   God, and that the Spirit of God dwelleth in you?" 1 Cor. iii. 16. And
   every man is therefore taught and required to possess his body in
   sanctification and honour, remembering that even his very flesh itself
   hath undergone a dedication, being washed with pure water, to signify
   its being prest into a subserviency to the great God and the Redeemer,
   under the conduct and government of his Spirit. "Let us draw nigh (we
   that have lived at a distance, and strangers) with a true heart, in
   full assurance of faith, having our hearts sprinkled from an evil
   conscience, and our bodies washed with pure water, to signify, that in
   body and spirit we have been devoted. Heb. x. 22; agreeing with that 1
   Cor. vi. latter end, "You are not your own, you are bought with a
   price: therefore glorify God in your spirit, and in your bodies, which
   are both his." And so by participation, and secondarily the sanctifying
   impression comes to obtain in that which is lowest in the nature of
   men. They are to be sanctified throughout, therefore this is a total
   production: that holy rectitude which is effected by regeneration, or
   this new birth, takes place in every thing belonging to the nature of
   man. Therefore be not so vague as to imagine, that if there be somewhat
   done in some one faculty, this is regeneration, or that this speaks a
   man new born. If now and then there be a right thought injected and
   cast in, if there be an inclination, some motion or desire; if
   something of convictive light be struck into a man's conscience; is
   this regeneration? Is this being new born? No, that makes sill things
   new: "If any man is in Christ, he is a new creature; old things are
   clone away, all things are become new." There is a new mind, a new
   judgment, a new conscience, a new will, new desires, new delights, new
   love, new fear, every thing new. And,

   [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 but 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, John i. 12, 13. "To as many as have received him, to them gave
   he power to become the sons of God, even to them that believe on his
   name; which were born, not of blood, nor of the will of the flesh, nor
   of the will of man, but of God." And observe this, for it is most
   observable. "He that believeth that Jesus is the Christ, is born of
   God," so saith the text. And that other text first saith, "they that
   believe on his name," receiving him with such a faith as I have opened
   to you at large, doth signify such faith by which we truly believe
   Jesus is the Christ; they are the sons of God, born of God. But do you
   think any are the sons of God that are not born of God? Therefore, the
   next words immediately subjoin, "who were born, not of blood, nor of
   the will of the flesh, nor of the will of man, but of God." Here is a
   divine birth immediately depending upon God. Wheresoever the spirit and
   power of this faith doth obtain and take place in the soul, so that if
   any do believe on his name and receive him as Christ, they are the sons
   of God; because they are born of him. Why should they not be called
   sons, that have the divine nature in them, resembling God's own? Theirs
   is not like a human geniture or birth. It is not of blood, or of the
   will of the flesh, nor of the will of the man, but of God. They are
   heaven born, an immediate divine production.

   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
   you 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; but 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.
     __________________________________________________________________

   [44] Preached April 22, 1694.
     __________________________________________________________________

SERMON XLIII. [45]

   1 John v. 1.

   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: First, 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." John i. 14. He is the only begotten Son in that
   peculiar and most noble sense, to wit, that he was begotten from
   eternity. So you find, Micah v. 2, "his goings forth were from
   everlasting; of old, and from everlasting." So that there was no moment
   conceivable, not only in time, but in all foregoing eternity, wherein
   he was not by an everlasting resultancy (as we may speak) from the
   Father. His goings forth were from everlasting. It is not thus as to
   creatures; not as to the most excellent sort of creatures, this same
   more noble creature, the new creature, the divine creature (being yet
   but a creature;) it had its beginning, and may have its very late
   beginning, as all creatures do begin to be at one time or other. And,

   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, Rev. iv. 11. may be read) they are and were
   created." Whatsoever is created, is the product of the divine will,
   depends upon an antecedent act of will, determining whether it shall
   be, or not be. But this could not be the case as to the eternal
   generation of the Son, even from thence (as it hath been said) that it
   was "from everlasting:" for whatsoever did depend upon an act of will,
   determining whether it should be or not be, that is an antecedent of
   will: not concomitant, but antecedent; and so whether it should be or
   not be, must have had a beginning, and could not be pre-existent, could
   not be from all eternity. Though indeed such productions may be to all
   eternity (as it is with the spirits and souls of men) they cannot have
   been from all eternity, if it depend upon choice whether they should be
   or not be. But the other was a generative influence, that did not
   depend upon choice, but necessity of nature. He was the Son by natural,
   necessary, eternal promanation; as necessarily the Son, as the Father
   the Father; he resulting from him as his everlasting substantial image.
   As if the sun in the firmament, instead of projecting its beams round
   about, did invert them, and so there were a necessary production of a
   sun in a sun, not depending upon choice, but from an ever lasting
   necessity of nature; so he is said to be the only-begotten Son of the
   Father. Though he hath many sons, as you that are said to be begotten
   and born of him; but in an inferior sense, as a greater difference
   cannot be supposed than to be from necessity of nature, and to be from
   arbitrary choice, at will and pleasure. "Of his own will begat he us,
   to be the first fruits of his creatures:" James i. 18. he did it when
   he might not have done it. That is one distinction that is necessary to
   be made in this case, between tins begetting and what is infinitely
   inferior to it, to wit, that of the only-begotten Son of God. But then

   [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 peculiar 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, John iii. 6, "That which is born of the Spirit is spirit." There is
   Spirit producing, and spirit produced thereby. The influential cause,
   as such, is the divine Spirit, (for we consider now the spirituality of
   the influence, not of the thing produced thereby.) "Except a man be
   born again of water and of the Spirit, (or the Holy Ghost,) he cannot
   enter into the kingdom of God." It is not enough (as if he should have
   said) that a man be baptized; that will not do the business, that may
   leave him short of regeneration, of heaven, and the kingdom of God. It
   is spoken by way of allusion to the Jewish baptisms that were before
   the Christian institution; for there were two sorts of proselytes among
   the Jews (long before Christianity under that name came to obtain in
   the world;) those that were called proselytes of the gate, and those
   that were called proselytes of justice. And for the latter sort, they
   were always admitted into the Jewish church by baptism; and therefore
   doth our Saviour justly upbraid it to Nicodemus, that he being a master
   in Israel, should understand so little of the mysteries of
   regeneration. "Art thou a master in Israel, and knowest not these
   things?" Dost thou not understand the meaning of an usage so common
   among yourselves? For at those baptisms they used to have a new father
   and a new mother, new kindred, new brethren, new sisters,
   declaratively. This was a thing wont to be declared in the solemnity of
   those baptisms, as their own records inform. Now, saith our Saviour,
   dost thou think this thing, so used among yourselves, had no meaning?
   Art thou a master in Israel, one of the teachers and doctors, and dost
   not understand this thing; that besides the external, significant
   baptism, there must be a signified internal baptism? And what could
   that be but the baptism of the Holy Ghost, renewing the nature,
   transforming the soul, altering the habitual inclination, creating a
   new man, a new divine creature? So that it must be a mighty
   penetrative, spiritual influence, full of vital life and vigour
   diffused through the soul, that makes this birth, when one is said to
   be born of God. There is a spiritual production, and it is of Spirit.
   That which is born of the Spirit is spirit: under that notion, and as
   such we conceive it in relation to action, it speaks a mighty vigour,
   and vivacity, and operativeness. For matter, as matter can effect
   nothing, work nothing, it hath no operativeness, no ris, no energy in
   it, it is a mere passive thing; but the fountain of all activity, life,
   and vigour, is Spirit, a spiritual being; and the generative influence
   in this work is such.

   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." James i. 17. Even as it is such; whereupon (as we shall in the
   proper place come to note to you) these children are called "children
   of light," as he is the "Father of lights." And whereas the thing
   produced is the divine image, this is to be renewed in knowledge, or
   "they are renewed in knowledge after the image of Him that created
   them." Col. iii. 10. After the image of their Creator, who is the
   fountain of all knowledge and wisdom. All the treasures of wisdom and
   knowledge are originally and essentially in God, and communicatively
   and derivatively in Christ, they are all hid in him. And so there is a
   derivation even in this work, unto the effect produced; and therefore
   it must be considered in the productive influence. Here is a radiation
   of light into the soul. He hath "called us out of darkness into his
   marvellous light." The light of divine truth, by which these great
   things that do concern us Godward are revealed which were all his
   before. Therefore as to the manner of the production, or the productive
   influence, these are said to be "born of God." These children of God
   are said to be born of divine truth; which is that light which shines
   into the soul, exhibiting to us such things, not as will satisfy
   curiosity, but necessity--answer the necessary purposes of our souls.
   "Of his own will begat he us by the word of truth, that we should be to
   him the first-fruits of his creatures." And, 1 Pet. i. 23, "Being born,
   not of corruptible seed, but of incorruptible, by the word of God,"
   divine truth: "seeing you have purified your souls (as it is said
   before) in obeying the truth." They had received that truth which
   carried with it a transforming power, by which they became subdued
   thereunto, and were made to receive the impression thereof, according
   to that of our Saviour, "Sanctify them through thy truth: thy word is
   truth." John xvii.17." And we give thanks alway to God for you, (saith
   the Apostle to the Thessalonians) that God hath chosen you to
   salvation, through sanctification of the Spirit, and belief of the
   truth." 2 Thess. ii. 13. So that divine truth and light is the immortal
   seed put of which this divine production springs in the soul. The
   productive influence is illuminative; divine truth, in the light and
   lustre and glory of it, being darted into the very heart, hath made
   light to shine in to the heart, even the light of the knowledge of
   God's own glory. 2 Cor. iv. 6. And again,

   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, Eph. iii.
   16,) that God would grant you to be strengthened with might, by his
   Spirit in the inner man;" and that he will do so "according to the
   riches of his glory:" implying that there must be a mighty exertion of
   the glory of the divine power, in order to an additional work, in order
   to the superadding some further degree unto what hath been wrought
   powerfully already; "For this cause I bow my knees unto the Father of
   our Lord Jesus Christ, that he would grant you." And the expressions
   are of equal import, to the same purpose, which we have, Col. i. 11.
   The apostle there prays for the Colossians, that in order to their
   walking worthy of the Lord to all well pleasing, and in order to their
   being fruitful in every good work, and in order to their increasing in
   the knowledge of God, to wit, their religion (that being a
   periphrastical expression thereof, the knowledge of God being a
   periphrasis of whole Christianity) that they maybe "strengthened with
   all might according to his glorious power." There needed a continual
   exertion of all might, and such as should accord to and agree with the
   glorious power of God himself, in order to their progress and increase
   of grace and holiness: and therefore much more must the first beginning
   of such a work as this in the soul require a very glorious exertion of
   divine power.

   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 2 Pet. i. verses 3, 4, compared, "According as
   his divine power hath given us all things appertaining to life and
   godliness, through the knowledge of him that hath called us to glory
   and virtue; whereby are given to us exceeding great and precious
   promises; that by these you might be partakers of the divine nature."
   Here is a divine nature to be communicated and imparted in this great
   and glorious work. How is it to be communicated? It is true it must be
   by apt and suitable means; to wit, by the great and precious promises
   given us in the gospel. But it must be by the exertion too of a divine
   power. Though God do work suitably to an intelligent nature when he
   works upon such subjects, yet he works also suitably to himself,
   "according as his divine power hath given us all things pertaining to
   life and godliness," or to the godly life; in order to the ingenerating
   the godly life his divine power hath given us by the exceeding great
   and precious promises, a divine nature. The instrumentality and
   subserviency of these "exceeding great and precious promises," is
   greatly to be considered, God working herein suitably to the nature of
   an intelligent subject. Here is a change to be wrought in his nature, a
   nature that is corrupt, depraved, averse from God, alienated from the
   divine life; this nature is now to be attempered to God, made suitable
   to him, made propense and inclined towards him. This might be done, it
   is true, by an immediate exertion of Almighty power, without any more
   ado. But God will work upon men suitably to the nature of man. And what
   course doth he therefore take? He gives "exceeding great and precious
   promises," and in them he declares his own good will, that he might win
   theirs. In order to the ingenerating grace in them, he reveals grace to
   them by these great and precious promises. And what is grace in us?
   Truly grace in us is goodwill towards God, or good nature towards God;
   which can never be without a transformation of our vicious, corrupt
   nature. It will never incline towards God, or be propense towards God,
   till he make it so by a transforming power. But how doth he make it so?
   By discovering his kindness and goodness to them in "exceeding great
   and precious promises," satisfying and persuading their hearts; I mean
   nothing but kindness towards you, why should you be unkind towards me?
   I am full of good will towards you, will you requite it with perpetual
   ill will, and everlasting enmity towards me? Thus the "exceeding great
   and precious promises" are instruments to the communicating a divine
   nature to us, though that divine nature be ingenerated by a mighty
   power. God doth work at the rate of omnipotency in the matter, by the
   exertion of Almighty power; but yet suit ably to our nature, so as to
   express his mind, and kind design, and good will, by the exceeding
   great and precious promises contained in the gospel.

   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." Acts xx. 24. I can be contented to throw away an
   hundred such lives as this, in testifying the gospel of the grace of
   God. But what was it to be testified for? That God by this testimony
   might insinuate into so ill-natured hearts and spirits, and set them
   right towards him; plead effectually with them, and expostulate the
   matter. Why should you be everlasting strangers to me, who mean nothing
   but kindness and good will towards you? Why should you choose to live
   as without me in the world? Why should you be always alienated from the
   life of God, when he is seeking after you, and would impart his grace
   and glory to you? It is in this way, and by such means, that the divine
   power works, in order to the production of a divine nature; a nature
   that will incline towards God, work towards him, as it carried men away
   from him before. And then,

   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: Ephes. ii.
   12. "without Christ, and without hope, and without God in the world."
   They do not reflect upon this; but if occasion were given them to
   consider the state of their case, and they would truly consider it,
   whatsoever their straits and necessities are, they must needs say,--I
   do not know which way in the world to turn myself; I have no God to go
   to, none to whom mine heart inclines, none in whom I can justly pretend
   myself to have a present interest; I must bear all my burdens alone; in
   the midst of my wants I have no God; in the midst of my enjoyments I
   have no God; no God to supply my wants, no God to sweeten my
   enjoyments. This is their forlorn case. And if

   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 the 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 2d Ephesians, where men are said to be
   "children of wrath by nature," one as well as another; it is
   immediately subjoined in the next words, "But God, who is rich in
   mercy, according to his great love wherewith he loved us, hath
   quickened us together with Christ;" hath inspired us with a new life, a
   divine and holy life, which is another expression of the same thing
   signified by "the divine nature." This is an influence in which grace
   breathes, in which mercy governs. "God, who is rich in mercy," hath
   saved us by quickening us together in Christ, infusing a new divine
   life into us, which will be eternal life, as certainly as a vicious,
   corrupted, depraved nature, continuing unrenewed and what it was, will
   end in eternal death. So that as they are children of wrath, and
   sinners of hell by that very nature, so, by this divine nature now
   imparted by God's rich mercy, there is a sacred and sure pledge of life
   eternal, wherein that will end. And to the same purpose is Tit. iii.
   ver. 3, 4, 5. The apostle speaks of what naturally we all were; "We
   ourselves were sometimes foolish, disobedient, serving divers lusts and
   pleasures; living in malice, hateful, and hating one another: but after
   the kindness and love of God our Saviour towards 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." This then is a most merciful influence that is given forth in
   the regenerating work. It is as if God should have said, I see these
   poor creatures are perishing, not only tending to hell, but carrying
   with them their own hell into hell, "hell being at last cast into
   hell," (as the expression in the Revelation is.) It is a throwing hell
   into hell, when a wicked man comes to hell; for he was his own hell
   before. God be holding this forlorn case of wretched creatures, saith,
   I must either renew them or loose them; I must either transform them,
   or they must perish; they are in fire of hell already. Such and such we
   were, but of his mercy he saved us by the washing of regeneration, and
   renewing by the Holy Ghost. O! the compassionate influence that is shed
   upon a soul in this case! The balmy dews that descend from Heaven upon
   a distempered soul, which quench the flames of lust, and which implant
   and invigorate (after their implantation) a divine principle, in-create
   a new life, that leads to God and Christ, and the way of holiness and
   heaven at last. This "being born of God" must imply, if we consider the
   productive influence by which this blessed work is effected, We are
   afterwards to consider the effect itself produced: in general God's own
   image inwrought into the soul, which we must understand by an
   influence, or exerted virtue, suitable to the thing to be produced, as
   well as suitable to the productive cause.
     __________________________________________________________________

   [45] Preached 29th April, 1694.
     __________________________________________________________________

SERMON XLIV. [46]

   1 John v. 1.

   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, chap. iii. 8. Whence it is that
   he cannot commit sin, that is, as such he cannot, as such he never can
   commit it; be a doer of it in a continual course, as such it is
   impossible he should. The seed remaining, inhibits, withholds him from
   it. Here now our thoughts are to stay and take up in contemplating this
   fixed, permanent, divine image, that comes into the soul by this
   productive influence in regeneration, or when a person is said to be
   born of God.

   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.

   These 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," Rom. xii. 2. Here is a tender to be made of
   ourselves to God, not as a dead thing, but as living; we are made alive
   in the work of regeneration, of which he there speaks, "be ye renewed
   in the spirit of your minds," or "transformed in the renewing of your
   minds." But here is a foregoing form that they must be divested of, "be
   not conformed to this world" if you pretend to God, if you will be for
   him; if you offer yourselves to him as "a living sacrifice, be not
   conformed to this world;" that is an inconsistency to offer to God a
   mundane thing, a worldly thing, that which carries the impress of this
   world upon it; you offer to him an abomination, that which he must
   abhor--you offer him a sacrifice that smells of impure earth, that hath
   (as it were) the reake of a dunghill:--what, will you offer that to
   him? No; "be riot conformed to this world, but be ye transformed in the
   renewing of your minds, that ye may prove what is that good and
   acceptable will of God," as there it followed This is a great thing;
   and we do nothing in considering either the work of believing in Christ
   as the Messiah, or in considering, much less in experiencing, the work
   of regeneration which is conjunct therewith, if we understand not what
   it is to come off from this world, and to have the worldly image and
   impress abolished and defaced in us, so as that it shall not be a
   prevailing thing, a regnant thing any longer. And to this purpose you
   must know that the image which we are to bear, or which we have borne,
   it is not superficial only, it is not an outside thing; but if we have
   the image of this earth upon us, we have it in our very souls, the
   world is set in our hearts, it is in us another nature, a worldly and
   terrene nature; that is it wherein the image lies; not in an outside,
   but we are in spirit, and in our very natures, contempered 1o this
   world. We read therefore of a spirit, and a spirit opposite to one
   another in this matter. As there are those two terms between which the
   motion of the soul lies, so there are two motive-principles, and each
   of them called spirit, the spirit which is of this world, and the
   Spirit which is of God: it is this spirit that operates either to work
   the one image or the other. The spirit of this world, that forms us to
   the world; the Spirit of God forms us to God, and suits us to his
   communion and converse. You find, 1 Cor. ii. 12, that so the state of
   the case is represented, that a contest is continually kept up, and
   will be kept up by the Spirit of God against the spirit of this world;
   and is kept up till there be an overcoming by the spirit of this world
   against the Spirit of God. We have not received the spirit of this
   world, but the Spirit that is from God. It is not a mundane spirit;
   that spirit that now comes upon us is another spirit, and is to work
   out the former impress, and introduce a new one. And so is the case
   again stated in the fourth chapter of this epistle, at verse 4, that
   the spirit that is in this world and the Spirit which is from God are
   engaged, as it were, in a war one against the other; "Little children,
   ye are of God, and have overcome the world: because greater is he that
   is in you, than he that is in the world:" and he that is the greater,
   he that is in you is to work out the former worldly impress and to
   introduce the new one; and he will do so in all that are regenerate.
   And therefore, these two things in reference to this worldly spirit and
   image must be understood to be done; and pray consider it, for it
   concerns the souls of us all.

   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 their 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 ch. iv. v. 6, of this epistle you will see
   how men are distinguished; there is one sort of whom it is said, "We
   are of God," born of God, regenerated ones (as you have heard that
   passage is sometimes contracted.) We are of God: well, but how doth
   that appear? "He that knoweth God heareth us; he that is not of God
   heareth not us." And hereby it is that spirits are distinguished, which
   spirit is regular; they that are regenerate are of God, and then they
   hear the things of God, the word of God, with gust, with savour and
   relish; it is according to the image, the impress, they have upon them;
   if they be like this world they can savour nothing else but the things
   of the world. "They that are of the world, speak of the world, and the
   world heareth them," as at verse 5, of this chapter. Worldly minded men
   can discourse with one another of the things of the world all the day
   long with gust and relish, and never be weary: but the things of God
   they have no relish, no savour of. There fore there is a diverse
   impression upon the mind and spirit of the one and of the other. To the
   same purpose is that John viii. 43, "Why do ye not understand my
   speech?" saith our Saviour, "even because ye cannot hear my words." You
   cannot hear them; there is another gust and relish of things with you;
   they cannot enter into you, as he saith a little before in the same
   chapter: "My word hath no place in you." There is no likeness, no
   similitude or agreement between the impression, influence and tenour of
   my words and your minds; your minds disagree, are otherwise impressed
   and otherwise tinctured. So in verse 47 of the same chapter, "He that
   is of God heareth God's words; ye therefore hear them not, because ye
   are not of God." You have nothing divine in you, nothing of the
   distinguishing work, therefore you cannot hear the words of God. This
   is one thing concerning this image to be abolished, to wit, there must
   be an opposition to it wherever the contrary image is to be introduced.
   And,

   Secondly, There must be a victory over it, to which that opposition
   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 verse 4, that "whatsoever is born of God overcometh the world:
   and this is the victory that overcometh the world, even our faith." And
   that he might give to understand that he speaks consistently with
   himself, pursuantly to his design in verse 5, he adds, "Who is he that
   overcometh the world, but he that believeth that Jesus is the Son of
   God?" He that hath this faith in him is a conqueror over this world; if
   it be this faith indeed, not the name, not the show, not the mock show
   of it only. And let this now be gladly thought of, "He that believeth
   Jesus to be the Christ, is born of God; he that is born of God
   overcometh the world;" first taking this sound and sense of it, that
   is, that whoever is born of God, is by the new birth become so noble,
   so raised, and so altered a creature, that he can be no longer a slave
   to this world only. What, are the sons of God, his children, to be
   slaves? If they are born of him, he is their father, and they are his
   sons. What more monstrous absurdity can be conceived, than that a son
   of God, and born of God by a divine birth, should be held afterwards to
   so base a thing as this world is? What, do you think that the sons of
   God are to be in a state of slavery? No; so soon as they are born they
   conquer, they overcome. That is, the divine principle in them is a
   victorious principle. And so the other image (though there be fragments
   of it) is not intire, it is broken, and there can be but fragments. It
   is not the spirit of this world that is reigning and governing, but
   another spirit: and hereupon this is observable in the very complexion
   of their spirits, they can use the things of this world as other men
   do, but they do not entirely enjoy them, so as to rest in them, or to
   get their rest from them; but their tendency is higher; they in the
   most true sense possible possess them, but are not possessed by them;
   they are proprietors in the truest sense of the things of this world,
   to wit, by a restored right from God; he hath renewed their right, hath
   given them a right that was forfeited and lost; and so are they in a
   true sense owners of what portion he allows them in this world; under
   him they are owners and possessors; they 4o possess, but are not
   possessed: other men, unregenerate men, do not; they do not so truly
   and properly possess this world as they are possessed by it; those that
   are ignorant, are lords and masters of it; but for great men, that is
   master of them, they are slaves to it; worldly desires, worldly
   inclinations, worldly interests, worldly designs engross them, and
   swallow them up; they are in gulfed of this world, and possessed by it;
   they have not a power over it, but it hath a power over them. See what
   a spirit of liberty as to this the apostle describes, 1 Cor. vi. 12;
   "All things are lawful unto me," (speaking of such things as he refers
   to, the lawful use of the creatures) any thing to which I have an
   inclination; this or that sort of creature that I have need of, I may
   lawfully enjoy them: but nothing hath that power over me that I cannot
   distinguish between expedient and inexpedient; but I may covet too much
   of that which is in itself simply a lawful thing, and so turn it into
   unlawful. And how doth he expound it? why, thus--that he kept himself
   from being under the power of any thing--"all things are lawful for me,
   but all things are not expedient." And even among these things it is
   that he resolved he would be under the power of nothing. Here is the
   difference in reference to the slate of the two, between the regenerate
   and unregenerate, and that with relation to this world. Whatsoever the
   unregenerate man's heart is set upon in this world, it hath him under
   its power; it hath power over him, so that he shapes and grounds his
   course accordingly; doth not consider whether he shall walk by rule or
   not by rule, whether he shall please God or displease him, but only
   considers, shall I please myself? or is this a thing which I find
   suitable to my purpose? will it serve my end? I find it will be
   grateful, will it be otherwise serviceable to me? And so are the
   questions deter mined; all disputes end and are decided in this manner:
   and so this world hath him continually under its power. They are lords
   and masters of nothing of it; though every thing that is grateful and
   most suitable to them is master of them, and hath the power over them.
   But whatsoever "is born of God overcometh the world," brings it under,
   prevails, and tramples over worldly inclinations; that is, the divine
   and heavenly principle, so far as it does obtain, is a victor. It is a
   hero, a divine birth that is produced. It was said of that great hero
   among the pagans (Hercules) that in his cradle, he strangled two
   serpents. They are the things of this world that the old serpent tempts
   by, and preys upon the souls of men to their destruction. But one that
   is born of God overcomes. When the regenerating principle takes place,
   it makes the skive a victor; he that was a slave to this world before,
   is now a conqueror. There is then a worldly image wrought out, that was
   in-wrought by the spirit of the world, and maintained till the work of
   regeneration be found to take place; and then is the divine image
   introduced: which is the next thing here to speak of, and to shew the
   resemblance of God in that which will appear in many particulars
   hereafter to be mentioned.

   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 me? 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.
     __________________________________________________________________

   [46] Preached May 13, 1694.
     __________________________________________________________________

SERMON XLV. [47]

   1 John v. 1.

   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.

   And 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, 2 Cor. vi. last: "I will be a
   father to you, and ye shall be my sons and daughters, saith the Lord
   Almighty." Why, now upon this must be a suitableness to God in this
   product itself.

   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, John iii.
   3, 6. And you have it under the eternal seal of our Lord's amen, four
   times affixed in those two verses. I say unto you, He that is the Amen
   hath given it under that seal, "Except a man be born again, he cannot
   enter into (he cannot so much as see) the kingdom of God." Therefore we
   had need to take heed how we hear such matters of such weight and
   importance as this. God is not trifling with us when he sends to deal
   with us in the ministry of his word. Consider then wherein the divine
   character is imprest suitable to God as a father must appear in them
   that are born of him. And as that which is most fundamental,

   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 spiritual
   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, Col. ii. 18. Their very
   minds and consciences are impure, tinctured with the vain tincture of
   carnality upon it, Tit. i. 15. This is the great thing then to be
   effected by regeneration, or in this divine birth; God doth in
   compassion to the work of his own hands, to the spirit which he hath
   made, restore it out of that state of base servitude wherein it was. It
   was a servant to base lusts and pleasures. Tit. iii. 3, 4. But when the
   kindness and love of God towards man appeared, according to his mercy
   he saved us by the washing of regeneration and renewing of the Holy
   Ghost. Whereby it is that he exalts this sunk, depressed spirit, that
   was immersed in flesh, buried in flesh, where it should but dwell.
   Flesh should have been its mansion, but it became and was made its
   grave, its dormitory. But by regeneration this spirit is raised into
   dominion; it is the spirit that is fetched out of the grave, and made a
   governing thing over the flesh, over all natural appetites and desires.
   That is the product in the work of regeneration, this is the thing
   produced and brought forth. "That which is born of the Spirit, is
   spirit." John iii. 6. Signifying that the spirit of a man, whilst it
   remains a servant and slave to natural inclinations, hath even
   forfeited its name; it is no more worthy to be called spirit.

   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 the 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. Eph. iv.
   18. There are two things wherein an apparent difference lies, and may
   be seen: that is, whether you consider the tendency, or whether you
   consider the aliment of that life, in the one, and in the other way.

   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, and
   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." Rom. vi. 11. Dead to sin, but alive to God
   through Jesus Christ our Lord. There is a great deal of vitality,
   liveliness, and vigour in an unregenerate man, per haps. And which way
   doth it work? Either towards for bidden, or towards mean things. They
   are either alive to sin, to that which is forbidden; or towards things
   that are contemptibly mean. Alive to the world, towards which they
   should be mortified, crucified, and it crucified to them, so as that
   the world and they should be dead things to one another. When the great
   regenerating work is, wrought, God is the great terminus of that life
   that is then begun. That is a life that is sanctified, is infused,
   added to a pre-existing thing. In regeneration a man is not in all
   essentials created anew; then what could be said to Nicodemus's
   question? "Can a man enter the second time into his mother's womb and
   be born?" No, it is only an holy, sanctified influence that is infused,
   and doth supervene, as what was grafted upon nature, upon that stock;
   and so that life be comes an holy life that was but a natural life
   before. It rested before in all its tendencies in self; in flesh, in
   this world, in vain or prohibited things, as was said; but now it tends
   to God, and acts all in a divine sphere, and therefore is called a
   divine life, the life of God. And so look,

   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 Gal. ii. 19. That life that is
   peculiar to a regenerate person is, that he is through the law dead to
   the law; in order to a new life springing up in him, that he may live
   unto God. But how then afterwards is this maintained? Look to the
   twentieth verse, "I am crucified with Christ, nevertheless I live; yet
   not I, but Christ liveth in me." And the life I live in the flesh;
   whilst I live so meanly in this base flesh, I have a life springing and
   flourishing in me that is maintained continually by faith in the Son of
   God, who loved me and gave himself for me. This is the regenerate life.
   By its tendencies, and by its aliment, it appears to be a divine thing,
   and that this is a creature born of God. For which way doth it work?
   and what sup ports doth it seek, and is it continually sustained by?
   This is most agreeable to the former: "for to be carnally minded is
   death, but to be spiritually minded is life and peace." Rom. viii. 6.
   So long as the soul is under a prevailing carnality, so long is it dead
   to every thing that is good. But when regenerating grace takes place in
   it, as it is in that work spiritualized, thence it is consequent, that
   life springs in it agreeably to such a divine nature as is put into it.
   "To be spiritually minded is life and peace;" and a most significant
   adjunct that is; to let us know that this life is not the life of a
   fury, or that peace is not the peace of a fool; but both these are in
   conjunction, complicated with one another, peaceful life, and vital
   peace; a steady principle that works sedately and calmly, and with such
   regularity towards the objects and in the business that it is to be
   engaged and taken up about. It is not an ungovernable principle, but as
   there is life belonging to that sedate and peaceful frame that now
   takes place in the soul, so there is peace and calmness and
   tranquillity belonging to that life which springs up in the soul. And
   this is one part of its likeness unto God, called the life of God, or
   living unto God, that is part of the work of regeneration in such as
   are born of God. But then,

   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." 2 Pet. i. 3, 4. A God-resembling
   nature! These productions carry the divine impress upon them in this
   respect, that there was an appearance of a divine power in the effect,
   which is a permanent thing. As we told you the influence did pass away,
   but it did relinquere post se opus, it left a work behind it, wherein
   are permanent, abiding signatures of a divine hand, that shew it to be
   a thing to be produced by God himself; whereupon you read of a certain
   power belonging to godliness. And that spirit that is given is said to
   be a spirit of love and power, and of a sound mind. To us a spirit is
   given, imparted and communicated. As in that John iii. you read of a
   Spirit producing, and spirit produced. The divine Spirit ingenerated is
   there called by the name of Spirit. And that spirit that is capable of
   being given, of abiding, and being permanent, is said to be a spirit of
   love, power, and a sound mind. That which is born of God in a
   regenerate person, it is a powerful thing: and therefore is a principle
   of divine power which animates that form of godliness, so as that it is
   not a mere spiritless form. "From them that only have the form of
   godliness, but deny the power thereof, (practically deny it, understand
   it not, know no such thing, look after no such thing, as if they did in
   plain words deny the reality of it, as if it were only a fiction, a
   fancy,) from such turn away, as a living man would from a putrefying
   carcase." 2 Tim. iii. 5. There is no society between the living and the
   dead. A regenerate man can take no pleasure in such conversation; with
   such as savour of nothing else but carnality and death in all their
   conversation; from such turn away. The divine principle in them as well
   as their rule bids them to turn away from them. There is none but
   impure, putrid breath that comes from them. They smell of a grave, turn
   away from them. It is very true indeed, that when the regenerate work
   takes place there is very often great complaints of much weakness: the
   good that I would, that I cannot do; and when I would be doing good,
   evil is present with me. But there is a great deal of difference
   between weakness and death, between an ability to do much and a
   disability to do any thing at all. There is nothing can be done by the
   unregenerate person in vital and real religion; to every such good work
   he is reprobate. It is one thing to be impotent and feel, another to be
   impotent and feel nothing. A carcase doth not complain that it can do
   nothing, but a sick man doth; he complains of impotence if he be sick
   only. But if there be a total death, it is impotency, of which there is
   no complaint. And what there is of power, (as there is always some
   power always going with the regenerate life and principle,) it is a
   power of a higher kind and order than that which doth belong to the
   rest of men, wherein they do something, though but little, yet above
   all that the unregenerate world can do. They can love God, though it is
   too weakly, too faintly: they can desire after him, can pant for him.
   The rest of the world are strangers to such desires, to such designs.
   The practical workings of the powers that belong to them still
   terminate in an inferior orb, they never reach God, there is no working
   of power that way. And therefore it is said of such unregenerate men in
   common, that they are without strength. It signifies total destitution.
   They are without any strength of that kind; in that kind they can do
   nothing at all. When a man shall make an essay upon itself, try himself
   before his own soul, say to it, Oh! my soul, what canst thou do in a
   design for God, for heaven, for eternal life? When all a man's natural
   powers are bound quoad hoc, as to this. It is true he hath powers in
   him belonging to his nature; but they work not at all this way. Why,
   here is a manifest difference between the regenerate and unregenerate
   world in this respect. In the regenerate there is a principle of divine
   power that works in them towards God, and can employ itself about
   divine things.

   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 19th verse of this chapter, where the text lies, "We
   know that we are of God, (an eliptical expression of being born of
   God,) and he hath given us an understanding to know him that is true."
   Are we born of God? Then we have a spiritual eye-sight, a cognitive
   power, enlightened towards God so as to make us capable of knowing him,
   and of knowing him with so active and operative a knowledge as to give
   us an union with him; he hath given an understanding to know him that
   is true, so as to be in him that is true, even in his Son Jesus Christ:
   this is the true God and eternal life.

   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 a production? "I write unto you, little children, because ye
   have known the Father." 1 John ii. 13. As soon as they are children, as
   soon as they are so born, born of God as their Father, there is a
   disposition of mind to him to receive the knowledge of him. The rest of
   the world do not like to retain God in their knowledge, they are
   ignorant of God; not because he cannot be known, that that knowledge
   should take place in or should center in them. That knowledge is our
   notion of divine light, though it hath a further notion, as you may
   hear hereafter. They have a light darted into the inmost center of
   their souls. Indeed a superficial light there is in every unregenerate
   mind too; some natural notions of God; light that is morally,
   objectively divine, conversant about God. For I do not think any man
   can totally abolish and rend off the characters of God from his mind,
   tear out the ideas. They that have set themselves most industriously to
   do so have been able to effect nothing therein to satisfy themselves
   but so as still there would remain a formido oppositi, a dread that he
   is whom they would fain make themselves believe not to be. Therefore
   the fool's saying, of what we find Ps. xiv. 1, "The fool hath said in
   his heart, There is no God;" it is not an assertion, but it is a wish.
   The copulative in the text is wanting, which we supply needlessly. The
   fool hath said in his heart, No God. Let there be none, oh that there
   were none! It is not what they put into a proposition, there is none
   that can obtain so much of themselves, but they have their secret wish,
   Oh that there were none! So they are willingly ignorant of God.
   "Alienated from the life of God through the ignorance that is in them,
   because of the blindness of their hearts." Eph. iv. 18. Such a
   blindness as consists only in a resolution not to see, or in an
   unwillingness to see. But that knowledge of God, and of divine things
   which belong to the regenerate state;, it is not that superficial
   knowledge which hovers in the soul and surface of the mind; but it is
   central, it centers in the soul. "God, that commanded the light to
   shine out of darkness, hath sinned into our hearts." So that this light
   which is in the heart, must be understood to carry a liking and
   complacency in it. That as the unregenerate soul cloth not like to
   retain God in its knowledge, the regenerate liketh this knowledge; it
   is lightsome to them, and carries "pleasant savour with it: whence it
   comes to be operative and unitive, and unites the soul with the object
   known. And,

   Fifthly, Another signature of God upon this same product, a 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." Titus iii. 3, 4, 5, 6.
   There are not greater instances of folly and madness among them who
   under cure in houses set apart on purpose for that end, than are
   generally to be found, (though not taken notice of because they are
   common,) in the generality of the unconverted world. They that in so
   clear light spend their strength for trifles, will not get
   understanding of what is their best good They that throw away their
   souls for nought, that rush upon armed vengeance, and are not afraid to
   perish; they continually run counter to principles, that are secretly
   conscious of the immortality of the soul, profess to believe there is a
   heaven, and a hell, yet they run away from the one, and run into the
   other in sight. Greater instances of madness and folly are not
   conceivable than these.

   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." Eph. i. 17, 18. And so, indeed, do the
   regenerate seed justify that wisdom that is their parent: "Wisdom is
   justified of her children;" so that it may be known, even to the world,
   that these are the children of it. They are not a generation of fools.
   See how wisely they do design, and how wisely they pursue their design,
   to wit, by patient continuance in well doing, seeking for honour, and
   glory, and immortality, to the actual enjoying of eternal life. No
   lower things do they design, nor a less suitable course do they take in
   pursuance of it, than by patient continuance in well doing to seek it.
   Their design is high and great, and their pursuit apt and suitable.
   This shews the only wise God is their Parent: they discover of what
   seed and offspring they are.

   It is true, the children of this world are wiser in their generation
   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." Ex. xv. 11. They are changed
   into the same image, and thereby become glorious creatures, as he is
   their glorious Creator and Father. "We all with open face, beholding as
   in a glass the glory of God, are changed into the same image, from
   glory to glory, as by the Spirit of the Lord." 2 Cor. iii. 18. Here is
   this work in its inchoation and in its progress; that work by which
   souls are at first made God-like creatures; and then promoted and
   carried on towards a state of maturity, and made ripe for the regions
   of glory into which they are to be translated at length. This
   impression of holiness upon them is by the regenerating Spirit, which
   is therefore called the Spirit of holiness, and the Holy Ghost, as you
   know nothing is to be more frequently noted in the Book of God. This is
   a creature, born spirit of Spirit; that Spirit of which it is born is
   the Holy Spirit or the Holy Ghost, even as such. And therefore, such
   must this production be. You find (1 Pet. i. 3,) that God is adored
   upon this account, as having begotten such as are truly appertaining to
   him upon this special account, unto a lively hope by the resurrection
   of Jesus Christ from the dead, to an inheritance incorruptible, and
   undefiled. Nothing could be more agreeable than that they who are born
   of him, should inherit from him; that they who are his children should
   be his heirs also. But having once made mention of them, and of him,
   upon this relative account, as they are begotten of him, and as he is
   their great Parent, and the author of this spiritual and new divine
   being to them. Thereupon it follows, (as you may see in the same
   chapter) "As obedient children ye are no longer to fashion yourselves
   according to your former lusts, in your ignorance: but as he which hath
   called you is holy, so be ye holy in all manner of holy conversation
   and godliness." And by the way, you must know that efficacious calling
   and regeneration is all one. God calls when he creates; when he
   creates, he regenerates. His calling that which was not to exist and
   be. And this is but another name for the regenerating work, in which
   respect any are said to be born of God. Now inasmuch "as he which hath
   called you (that is as much as to say, as he that hath begotten you, he
   of whom ye are born) is holy, so be ye also holy in all manner of
   conversation;" which is but to make your conversation correspond to the
   very principles of your birth: For you cannot be his offspring if you
   be not a holy seed. Because he is holy, so you must be supposed to be
   holy in your very constitution and frame. And therefore see you to it,
   that you express what is correspondent hereunto in all your walkings,
   that in all manner of conversation you discover yourselves to be the
   children of such a Father, holy ones as he is. It is upon this account,
   that they that are born of him are said to be "children of light." When
   I told you last time, that according to our notion of light it meaneth
   divine knowledge, taken in the borrowed and metaphorical sense, (for
   every one knows what it is taken in the proper and literal sense) I
   then hinted, that taken in the metaphorical sense too, it hath a
   further notion, to wit, to signify holiness as well as knowledge: and
   indeed, knowledge is no further to be called and counted divine light,
   than as it tends to holiness, and is productive of it; and from thence
   it comes to be denominated light. It is light, as it terminates in that
   which is itself so splendid and illustrious a thing, holiness; a
   bright, a shining, a glorious thing. "Let your light so shine before
   men, that they may see your good works:" that is, not knowledge, that
   they may hear you talk fine notions; but that they may see your good
   works. That is the light, the divine peculiar light, that
   distinguisheth the children of God from another seed. See how light is
   taken principally in that, 1 Epistle John i. 5, 6. How is the solemnity
   of a message sent unto the children of men on purpose "to make
   discovery to them of the nature and excellency of God. And, saith the
   apostle, "This is the message which we have heard, and declare unto
   you, that God is light, and in him is no darkness at all." The words
   that follow do plainly enough shew what is meant by light and by
   darkness here. By light is meant purity and holiness, as we cannot
   conceive any thing more pure and simple than light; and therefore not
   any thing more expressive of holiness than light, "God is light;" as if
   he should have said of himself, [would have all to conceive so of me;
   and therefore I send this message unto men, to instruct them how to
   form their notions and conceptions of me. I am light, and with me there
   is no darkness at all. And now, saith the apostle, "If any say they
   have fellowship with God, and walk in darkness, they lie, and do not
   the truth." If any say they have a participation with God, that they
   partake and communicate with him in any thing divine, and walk in
   darkness, they tell a most gross and insolent and absurd lie: "they
   lie, and do not the truth." It is a practical lying, their practice
   gives themselves the lie; they do (as it were) proclaim themselves
   liars. And what is the meaning of all this, hut to shew that light is
   holiness. If any say they have fellowship with God, and live wickedly,
   shew themselves to be impure and unholy creatures, that is a great lie,
   a gross lie, a lie most injurious to God, and no ways advantageous to
   themselves: they can gain nothing by it, but they wrong him by it
   infinitely, to make it to be thought as if he were an impure one, like
   them that pretend to him, to be acquainted with him, to be conversant
   with him. It is to make a wrong and false representation of him to the
   world, so that they gain nothing by it but shame retorted into their
   own faces; for at the same time when they do so, they (as it were)
   virtually call themselves liars before the world. Because they who know
   any thing at all of God, know that he cannot be such a one: "He is
   light, and with him is no darkness at all."

   The same notion we have of light as it signifies holiness, in that Eph.
   v. 8. "Ye were darkness, but now are ye light in the Lord;" speaking of
   that mighty turn and change wrought upon the soul in the work of
   regeneration. Ye were darkness in your unregenerate state, now are ye
   light in the Lord. You not only have it, but are light; us before ye
   not only had darkness in you, but ye were darkness, as it were so many
   lumps and masses of impure, gross, and consistent darkness. But now you
   are light. Indeed there may be light in an unregenerate mind; but
   though such a one may be said to have it, he is riot said to be it. And
   that light though it may have a tendency to some suitable disposition
   in the heart, yet it prevails not to effect, to bring it about. Though
   there be a weak tendency thitherward, the thing is not done. And
   therefore that light doth forfeit its name, and is still called
   "darkness," (as our Lord saith;) and you may take his judgment in the
   case without wavering: "if the light that is in thee be darkness," how
   great is that darkness!" The very light that is in an unregenerate
   person, is rather to be called darkness. As in the natural world there
   is no such thing as purae tenebrae, no pure darkness, no darkness
   without a mixture of light; but the denomination is taken from that
   which prevails; otherwise, we should never say it is night, never say
   it is darkness. We can never say so, as supposing no admixture of light
   at all; but when darkness prevails, then we say, concerning the region
   and horizon, it is dark. And so it is with the unregenerate soul: till
   the day-spring from on high doth visit, and till the Sun of
   righteousness arise, that soul is a region of darkness, impure
   darkness, such a darkness as where in men work all manner of
   wickedness, living still under the power and dominion of the Prince of
   darkness: for he governs in that region. And therefore the work of
   regeneration too is elsewhere expressed by "being translated out of
   darkness into the kingdom of God's dear Son," our Lord Jesus Christ;
   and "out of the power of darkness into his marvellous light;" to
   signify that we were under other government, other power, before. They
   that are born of God therefore (as he is the Father of lights) are
   children of light; that is, holy ones. There is that frame of holiness
   that invests them, and is put upon them, which carries a lustre, a
   glory in it, as you have heard, and this must still shine brighter and
   brighter, in those that are truly righteous, unto the perfect day. And
   as they gradually approach nearer and nearer to the land of light, and
   thereby are made more and more meet to partake at length of "the
   inheritance of the saints in light." Col. i. 12. But,

   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, Deut. xxxii. 3, 4, when he tells us he will now
   publish the name of the Lord, he therefore exhorts all to ascribe
   greatness unto God. "Because I will publish the name of the Lord:
   ascribe ye greatness unto our God. He is the rock, his work is perfect:
   for all his ways are judgment: a God of truth, and without iniquity,
   just and right is he." It is the same thing that is spoken of him so
   often in scripture under the name of faithfulness: the divine
   faithfulness, that takes in part of the meaning, though not all of what
   is carried in the notion of truth; for faithfulness doth particularly
   refer to the promises he hath made, or the covenants that he hath
   promulgated and entered into. It is generally speaking, the same thing
   with sincerity; that is another comprehensive expression, that takes in
   the full of what is signified by the name of truth. They that are born
   of God are true, the children of truth, sincere, upright, without
   deceit or guile; when they speak, speaking the truth from the heart;
   when they act, acting according to what they have spoken, especially
   wherein they have obliged themselves by promise. And that is the proper
   notion of fidelity, one great branch of this truth. That is a glorious
   attribute of God, wherein he is pleased frequently to represent his
   excellency to the children of men; his faithfulness that reacheth to
   the clouds. Look as high as heaven, look all the way between this earth
   and up to the heavens, and you have continual instances throughout of
   the faithfulness of God; all things being conserved through this vast
   and spacious universe according to the tenor of his word, and those
   ordinances that he hath settled in this great creation of his. And so
   the Lord Jesus Christ, who is the substantial, consubstantial image of
   God, and the brightness of his glory, this is his great character too,
   the Amen, the faithful and true witness. It is a peculiar name that
   belongs to the Son of God, "he that is faithful and true." Often he is
   spoken of by those distinguishing titles: and well they belong to him,
   as he was the original, substantial image of God. The image of God in
   the regenerate, those that are born of him, it is true, is much
   inferior in them, (as we have heard about the generation of the only
   begotten Son,) to what it is in him.; but it is not contrary, it is a
   true image, though it be not so perfect an image. It doth not make a
   false representation of God: it represents him truly, though not so
   perfectly as in the first and original impression of it in his only
   eternally begotten Son; of whom it is said, Isa. xi. 5, "That
   faithfulness is the girdle of his loins:" they are girt about with
   truth. And observe, after the same manner, and under the same notion,
   is that truth which is said to be found in the children of God in this
   world, spoken of too. "Take unto you the whole armour of God, having
   your loins girt about with truth." Eph. vi. 14. This keeps men steady,
   keeps them in an equal temper, so as they do not vary from themselves.
   Being once made like God, then they are to be continually in an
   uniformity and agreeableness to themselves; their course equal, and the
   temper of their spirits steady, true, and not apt to swerve or
   prevaricate this way or that, hut like his children. Therefore,
   inasmuch as he always counts it the glory of his own being, his own
   nature, that falsehood is incompetent, incompatible, yea, impossible to
   him, a God "that cannot lie;" so if he hath any children in this world,
   see how he speaks of them, "They are my people, children that will not
   lie: therefore he was their Saviour." Isa. lxiii. 8. Put away lying,
   (saith the apostle,) and let every man speak truth with his neighbour.
   Put away lying, in reference to narrations, and lying in reference to
   promises. It hath the same distinction that oaths are wont to have,
   which are usually different by those terms, of assertory and
   promissory. If one should be guilty of perjury, it may be either of
   these two ways; and if one be guilty of lying, it is one of these two
   ways too; either by representing a thing otherwise than it is; or by
   promising to do that which was never intended, and, therefore,
   accordingly is never done. But the one way or the other, there is that
   which is contrary to sincerity, and to that truth which is the divine
   glory, the glory of the Divine Being, and wherein he doth exalt himself
   so infinitely, the God "that cannot lie." And if I have a people in
   this world, if I have a seed, a race, a progeny, though it cannot be
   said of them, they are those that cannot lie, (that is the divine
   prerogative,) yet it may be said of them, they will not lie, "children
   that will not lie, so he was their Saviour."

   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 covered. 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," Ephes. v. 9.

   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 and 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 do 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." 2 Corinth. iii. 3. That is it which is done by
   regeneration; when God doth beget out of an impure apostate world a
   holy seed, a divine offspring for himself, Whereas their defection and
   apostasy lay in the violation of the whole intire law of their
   creation, their regeneration lies in the renewing the impression of it,
   turning it into a living law within, not into an audible law or a
   visible law, that they can hear with ears or read with eyes, but a
   living law, which they feel and relish with their hearts; their hearts
   being contempered to it. And he Spirit of God makes no maimed
   impression, it makes the impression intire and full, so as that all the
   several parts of that law are expressed together. There are characters
   that signify each several part, and these are but the several
   lineaments of the new creature, or the new man, pourtrayed in the soul
   by the regenerating Spirit of 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 our 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." 1
   Pet. i. 23, 24, 25. Is the gospel preached to us for this purpose, and
   is the proper design of it to regenerate at first, and nourish
   afterwards unto eternal life? For ex iis nutrimnr ex quibus constamur;
   the same gospel is to both. Methinks it should beget in us the most
   deeply serious and solicitous thoughts imaginable. What is done upon us
   to this blessed purpose? Hath any thing heretofore been done? Or do I
   find any thing yet adoing? Was nothing done the last year? May it be
   hoped that any thing shall be done this year? Was nothing done the last
   Lord's day? Is it not yet to be hoped that somewhat may be done to-day?
   Do I find my spirit altered? There are great previous dispositions in
   natural productions, before there is a complete product: What
   disposition do I find? What tendency towards such a birth? What
   strivings, what agonies, what pangs are in my soul? Do I reckon I am to
   be born again, born of God, born from Heaven, and never feel it? Can so
   mighty a change pass upon my soul as amounts to another birth, to a
   divine birth, and I never be sensible of it? If such a day as this pass
   with us, and we feel no such thoughts in our spirits, and are
   unconcerned, what have we to justify our unconcernedness? Wherewith
   shall we justify our being unconcerned? We can have nothing as a ground
   on which rationally to justify u?, unless we could tear the whole
   gospel constitution, unless we could ascertain ourselves there is no
   such thing as an heaven or hell; for if there be, and there will be so
   vast differences in the final states of men, certainly those eternal
   differences must have their foundation here: as men are distinguished
   by being regenerate and unregenerate, so they will be for heaven or
   hell. Sure if there be such two distinct states into which men are to
   be disposed of by the Supreme and Universal Judge, who cannot but do
   wisely, and righteously, and holily, it cannot be that men should be
   disposed of into those states promiscuously, whether they are his
   children or not his children, as if he would make no difference between
   those that are born of him, and those that are not born of him, but
   have lived and died in perpetual rebellion against him, full of enmity
   and perpetual malignity towards him, whereby they testify themselves
   never to have been begot ten of him, and that they are not like him; as
   the following words after the text, "Every one that loveth him that
   begat, loveth them also that are begotten of him." If he begat us, Ave
   shall be sure to love him. They that have all their days chosen
   distance from him, is it a supposeable thing God should have begotten
   any according to his own nature, and they should not love him? Not love
   to converse with him, love not to be in his presence, to open their
   hearts to him, to unbosom and pour out their souls before him? Hath God
   begotten any such unnatural children that can live without him all the
   day, never come near him, never look towards him, never think of him,
   that know not what belongs to prayer to him? What can men have to
   preserve peace and quiet in their souls, but the apprehension--that
   sure there are no such things as heaven and hell, of which we have
   heard so much?

   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 of 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, Rev. iii. 9, that laid "they were Jews, (that is,
   Christians,) and were not, but of the synagogue of Satan, they do lie."
   It is a very fearful thing when even a man's profession is a lie. I
   call myself a Christian, but it is a lie; one that believeth Jesus to
   be the Christ, but it is a lie; for whosoever believeth this, is born
   of God; but of this I find nothing in myself.
     __________________________________________________________________

   [47] Preached May 20, 1694.
     __________________________________________________________________

SERMON XLVI. [48]

   1 John v. 1.

   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." John iii. 6. And we are told, Ephes. v. 9, "That the fruit of
   the Spirit is in all goodness." It lies in an universal goodness; here
   iii the product, this is that God-like thing that is now produced. When
   one is said to be born of God, he is a creature made up of goodness; it
   is the production of the Holy Ghost, the Divine Spirit; "and the fruit
   of the Spirit is in all goodness." And it is added, "righteousness and
   truth too," which we have spoken of before. Every one that doth
   righteousness is born of God, and the children of God are children that
   will not lie, but abhor falsehood. But they are also an offspring of
   great benignity, of most extensive and diffusive goodness.

   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," John viii.
   44. But now see wherein a divine production appears and shews itself to
   be such; here is somewhat be gotten, born of God, that appears like God
   in this, as a thing made up of goodness. And here I shall more
   distinctly consider,

   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 are 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,)
   Psalm xvi. 2; but, as was said, it being an imitation of the divine
   goodness, it must respect such objects as divine goodness, which is
   beneficent, doth respect, and they are of two sorts; there is a more
   general, and there is a more special object of the divine goodness, as
   hath been largely shewn upon another occasion. God's goodness hath,

   (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," Gal. vi. 10; a goodness that must flow every where, as far as one
   can, that must diffuse and spread itself to our very uttermost. As you
   have opportunity--supposing there be an ability and power, then there
   needs nothing more than opportunity. If there be opportunity, let this
   goodness exert itself; this shall shew you a God-like sort of
   creatures, born of God, bearing his image; he doth good to all--"as you
   have opportunity do you do good to all."

   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 peculiar
   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." Psalm xvi. 3.
   God takes pleasure in his people; he loveth the righteous; he hath a
   peculiar love, good will, and kindness towards those that he doth
   regenerate, that are born of him. And so they that are born of him have
   a peculiar kindness and goodwill unto one another, as the text
   speaks--"Whosoever loveth him that begat, loveth also them that are
   begotten of him." It cannot but be so, as there is opportunity to do
   it, good must be done to all, but "especially to those who are of the
   household of faith," Gal. vi. 10. They that bear the same image, that
   have the same nature, that spring from the same father, and are of the
   same seed, this goodness must have a more peculiar reference and
   tendency to such; and it will argue our not being of his seed, not
   being children of this Father, if all be alike to him, if his kindness
   be not distinct, if he be as well pleased with the conversation of the
   one sort as of the other. But then,

   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," Phil. ii. 15. Mark the connexion, "the sons of
   God"--and harmful? mischievous?--that cannot be: hath he begot such a
   sort of creatures into the world to do mischief in it? no; such are not
   of this seed.

   [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 1 Cor. xiii. 5--"not easily
   provoked," which is a great imitation of God, who is "slow to anger;"
   so must they be, and so they habitually are, "swift to hear, slow to
   speak, and slow to wrath."

   [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," Titus iii.3. This cannot belong to this God-like sort of
   creature, to have a fixed hate for any one, whosoever they be; no, not
   the worst enemy in all the world; the contrary is expressly commanded,
   and is a law in their very natures, even in reference to the very worst
   enemy. And,

   [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," Gal. vi. 10. So doth this goodness imitate the
   divine goodness, he is good and doth good. Never talk of being good if
   you do no good when there is opportunity. And again,

   [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 of 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, how 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, "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
   apprehended 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 them
   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, Matt. v.
   44, 45. He doth good to enemies, otherwise what might become of you?
   Might it have been said of any of you, Oh, if he did not know how to
   spare an enemy, nay to oblige an enemy, and conquer an enemy by
   kindness and goodness, what would become of any of us all.
     __________________________________________________________________

   [48] Preached June 10, 1694.
     __________________________________________________________________

SERMON XLVII. [49]

   1 John v. 1.

   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,
   all 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 have 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 Gal. v. you will find the contraries to this divine
   principle strangely matched and sorted; to wit, hatred, variance,
   emulation, wrath, strife, seditions, envyings, in the 20th and 21st
   verses; you find them sorted with idolatry, witchcraft, adultery,
   fornication, heresies, murders, drunkenness, revellings, and such like.
   These do keep company; it seems they are not unfit company for one
   another, or to be sorted and put together.

   Let me carry you to another epistle of this same Apostle, Eph. iv. 30,
   31, 32, when he had given that great and tender charge. "Grieve not the
   Holy Spirit of God, whereby ye are sealed to the day of redemption;" he
   immediately sub joins, "Let all bitterness and wrath and anger, and
   clamour and evil speaking, be put away from you, with all lying." What
   is the import of all this, but that these things do most directly tend
   to grieve that Spirit by which we must be sealed (if ever we be sealed
   up) to the day of redemption; we grieve him whom we expect to comfort
   us: that is his peculiar title and style, the Spirit of Grace. The
   pseudo-Christians, or apostates from Christianity (that the Apostle
   speaks of with so much severity in divers places of that Epistle to the
   Hebrews) they are such "as crucify to themselves afresh the Son of God,
   and put him to open shame, and do despite to the Spirit of Grace." The
   most wicked and mischievous thing in all the world, to spite the Spirit
   of Grace, the Spirit of all kindness and love, and goodness and
   benignity. Wherever this work is done, the regenerating work; wherever
   any are truly said to be born of God, the Spirit is the immediate
   agent, they are born of the Spirit; being born of water signifies
   nothing without this. What do you tell me of mere figurative
   Christianity, mere symbolical Christianity, the sign without the thing!
   except, besides the being born of water, there be the being born of the
   Spirit too (signified by that water) you can never enter into the
   kingdom of God, can never so much as see it: whatsoever tends to spite
   this Spirit which regenerates, doth certainly very ill agree with the
   regenerating principle, with the work of regeneration itself; nothing
   can be more unsuitable to our being born of God than to cherish and
   indulge that in himself which spites and vexeth and grieves that Spirit
   which is the immediate agent in his regeneration.

   If I should carry you yet a little further to another of that Apostle's
   epistles, Coloss. iii. "Having put on the new man, which is renewed in
   knowledge after the image of him that created him;" then put on "as the
   elect of God (holy and beloved) bowels of mercies, kindness, humbleness
   of mind, meekness, longsuffering, and forgiving one another, if any man
   have a quarrel against any: even as Christ forgave you, so also do ye.
   But above all these things put on charity, which is the bond of
   perfectness. And let the peace of God rule in your hearts, unto which
   also ye are called in one body; and be thankful." It is a rebellion
   against the divine call by which we are called in one body to indulge
   ourselves in the contraries to the before enjoined things, bowels of
   mercy, kindness, forgiveness, and the like.

   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, James iii. 13. "Who is a wise man and endued with knowledge
   among you? let him shew out of a good conversation his works with
   meekness of wisdom. But if you have bitter envying and strife in your
   hearts, glory not, and lie not against the truth. This wisdom
   descendeth not from above, but is earthly, sensual, devilish. For where
   envying and strife is, there is confusion and every evil work. But the
   wisdom that is from above is first pure, then peaceable, gentle, easy
   to be entreated, full of mercy and good fruits, without partiality, and
   without hypocrisy. And the fruit of righteousness is sown in peace for
   them that make peace." Here are two opposite principles, that which
   makes the import of this context the more apparently weighty, and of
   the greatest importance imaginable: the one is said to be from above,
   and the other from beneath; the one is therefore the regenerate
   principle, belonging to the new nature unto this divine birth; and the
   other fetcheth its parentage from hell, so vastly disagreeing, so
   directly opposite are these two, not as heaven and earth, but as heaven
   and hell itself. If you have bitter envyings and strife in your heart,
   glory not, this wisdom is not from above (this same genius, this
   spirit, wisdom and folly being the characters of good men and bad in
   the ordinary language of scripture) this wisdom that is cognate with
   evil. Envy and strife and wrath and bitterness, is of no heavenly
   descent, it descends not from above, it hath no kindred, no alliance
   with those calm, serene, pure, and peaceful regions. No; quite
   contrary, but it is first pure, then peaceable, gentle and easy to be
   entreated, so that in contests there will not be a perpetual insisting,
   inflexibly, I am in the right, and I will not yield an hair: and the
   other as stiff as he, No, I am in the right, and I will yield as little
   as you. This wisdom is not from above, it is from beneath; that which
   is from above is easy to be entreated, can tell how to yield when it is
   opportune, and when the case manifestly requires it. And so the fruit
   of righteousness is sown in peace (that hath agreeable soil wherein it
   will take) with them that love peace.

   And to bring you back at last to this same Apostle from whom 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," verse 9, doth not
   commit sin; doth not industriously set himself to pursue or persist in
   an evil and forbidden course, doth not make sin, is not a worker of
   iniquity, that is not his trade (as many men's callings are denominated
   from the things they make,) one in whom wickedness is the governing
   thing, and with whom it is an habitual thing, it runs through his life:
   but he that is born of God is no sin-maker, is not a worker of
   iniquity. But how are such distinguished from them that are not such?
   Why, in this the children of God (that are born of God) are manifest,
   and the children of the devil; whosoever doth not righteousness is not
   of God, neither he that loveth not his brother. Taking this in as a
   matter so intimately conjunct with the divine life, wheresoever it is,
   love to one's brother, the children of God, and the children of the
   devil, are manifest in this; to wit, that they who are the children of
   God, they do work righteousness; he that doth not so is not of God,
   neither he that loveth not his brother; he hath that principle in him
   that speaks him to abide in death, the divine life hath not yet
   obtained, hath not yet a place in him.

   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 which 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," Col. i.
   27. And if you will consider it in its similitude to Christ, and under
   that name (as the scripture doth warrant us, even to place the very
   name upon this thing) then where it is amidst these prevailing
   contraries (as they may be for the present prevailing, though they do
   not habitually prevail) it may be (as I may say) Christ crucified,
   Christ in torture, Christ nailed on the cross, and Christ put to open
   shame, where such things do appear, break forth, and come in view:
   nothing is more plain. So that of all things in the world that can come
   under common notice, this is what Christians should abhor from, and
   studiously take care of, that if they will name that worthy name, if
   they will court to be denominated by it, they may not reproach that
   name, and throw dishonour and infamy upon him whose name they bear; as
   if Christianity were to get nothing but ignominy by their being called
   Christians.

   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 (anothen} 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 us." 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 viii. Rom.--19,
   compared with verse 23, calls it the manifestation of the sons of God,
   waiting for the adoption, to wit, the time and season for the
   manifestation of the sons of God: when they shall be owned to be his
   sons, when it shall be openly declared and known who they are. And this
   is the state that they who have received the first fruits of the Spirit
   do aspire to; so as to be content with nothing beneath, or on this side
   that: I am born an heir to glory, or the ultimate perfection of that
   state to which I am born, and whereof by divine designation I am
   capable, to that I aspire, and can take up with nothing beneath it,
   nothing short of it. They that continually grovel in the dust of this
   earth, never think an higher or a nobler thought, are these born of
   God? are these of the divine offspring? What an inconsistency and
   absurdity is that! They that perpetually mind earthly things, have no
   business in this world but to feed, and dress, and please their flesh,
   without any thought or concern for the immortal spirit. Are they born
   of God? No; they that are so born, so well born, have aspirations
   suitable to the nobility of their birth and parentage, thither they
   aspire.

   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." Rom. ii. 7. And,

   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 most
   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. Prov. xiv. 24. A fountain fed from an higher
   fountain. God hath made him a living spring within himself, so that he
   needs not another; doth not need to depend upon this or that, or the
   other creature; so as to reckon that if he lose that he is undone. As
   that wretch cried out, "Ye have taken away my gods, (meaning his
   idols,) and what have I more?" Every unregenerate person hath some such
   idol or other, which he reckons his all. Ye have taken away my gods,
   and what have I more? When the world is gone, when honour and grandeur
   are gone, when wealth and riches, this or that pleasant seat gone, Ye
   have taken away my gods, and what have I more? No, the regenerate soul
   hath learnt that doctrine, ne. . . . . . . I do not need to range, to
   forage; if I can enjoy God at home in my own soul, I have enough. Such
   a kind of self-sufficiency as that of Jacob, he had all; when Esau
   compliantly said to him, "I have enough;" but I, saith he, have all. So
   the apostle. Phil. iv. 18, "I have all, and abound." Let your
   conversation be without covetousness, and be content with such things
   as ye have; for he hath said, I will never leave thee, nor forsake
   thee; there is the emphasis. Thou shalt have my presence, God will
   always render himself present, will never leave them, nor forsake them.
   Therefore be content with what you have. There is a self-sufficiency
   belonging to a good man, in exclusion to external good things, he can
   live without them.

   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 between 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," Jas. i. 18, that we
   might be a nobler sort of creatures. A more glorious sort than the rest
   of the miscreant world are: if the case be so, then while I live under
   the gospel, which is appointed on purpose for begetting children to
   God, what do I find done upon my soul? What impressions are there,
   wherein I do differ from other men? Is there no difference between the
   children of God and the children of that other father, that worst of
   fathers? Is there no difference between heaven and hell? Some do think
   we can confound and mingle them. Oh, methinks, it should cause great
   palpitations of heart. What do I find inwrought into my soul, that
   looks like a divine nature? One born of God, and that may suit and
   answer the end for which he sent his Son to be a Jesus, and Jesus to be
   a Christ in this world, by faith to be acknowledged and owned as such?
   That must be an high and noble design! It challengeth very deep and
   searching thoughts of heart to be employed about it. What is doing of
   it in my soul? When we sec how little is done, how little effect the
   gospel hath, what a miscarrying womb it is for the most part, it may
   make many a sad misgiving heart among us. What, hath God no children to
   raise up in our days, and in this part of the world? Hath he done with
   the converting of souls? Begetting and regenerating them in his own
   image, when they go from day to day, from week to week, and from year
   to year, with the same unregenerate hearts, just what they were under
   the ministration which is appointed to minister life and spirit to
   souls? To remain still the same that one was, what will the issue of
   this be? What, if time should expire with us now?
     __________________________________________________________________

   [49] Preached June 17, 1694.
     __________________________________________________________________

SERMON XLVIII. [50]

   1 John v. 1.

   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, Mal. i. 6. It
   requires to be deeply and sadly considered under what notion are we
   here: Is it not under the notion of God's children? To pretend
   ourselves to be such, and not to have the highest veneration and honour
   for our divine Parent, is a contradiction and a mockery; it is an
   interpretative disowning and disclaiming the relation. It is more than
   saying, it is a signifying practically, that we are none of his
   children, if we most highly honour him not in our hearts and souls.
   What must be said in this case by them who go from day to day, and not
   so much as a thought, least of all a great thought, an adoring and
   honouring thought of that God whose children they pretend to be!

   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." Ps. cix. 4. So we
   translate it, but there is no more in the Hebrew text, but "I prayer,"
   as if he were all composed of prayer, made up of prayer; let other men
   take their own courses, (as if he had said,) this is mine, I am for
   prayer.

   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
   Father, 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." Matt. vi. compared
   with Luke xii. 36. Why, have you not a Father, and doth h not know what
   you need? You are to use a prudent care in the way of your duty; but
   you are not to use a tormenting care, a care that doth no good, but
   hurt only; a care that cannot add one cubit to your stature. Take heed
   of such a care, it doth not consist with the relation of children to an
   heavenly Father. And,

   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 Rom. viii. 19.) When all the sons
   of God are to have an open, compleat, formal, magnificent adoption
   declared before angels and men. This is that which the depending spirit
   of his children prompts them to expect. And they exercise dependence
   this way, and exert it upon this account in reference to their eternal
   concernments. I find there are no great things to be had here in this
   world, by which God distinguished! his children from other men; he doth
   not distinguish them by what they are to possess and enjoy of external
   good things here; and they are taught to lay no great stress upon any
   such things; but they are taught to depend upon a kingdom for ample
   provision hereafter, wherein he will deal with them like a God. And it
   is their Father's pleasure to give them this kingdom, and upon this
   they are to depend. It will go well enough with me hereafter, and
   therefore I am little solicitous what occurs to, or befalls, me in my
   present transient state. Again,

   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, chap. iii. of this epistle,) "by this the children of God
   are manifest, and the children of the devil." The children of God
   cannot be manifest in distinction from them that are of another
   parentage, in any thing more than this, their "loving him that begat."
   Loving him of whom they are born, as it is a trying, so it is, and
   ought to be a satisfying character in them in whom it is found. If they
   are to judge of their estate, Am I one born of God, yea or no? They may
   comfort ably conclude well concerning this, I find a divine love
   springing in my soul towards him, my love working Godward, working
   upward shews me my descent, of whom I am, who it is that begat me. Oh,
   the wretched case of those souls that cannot evince their relation to
   God as their Father, as being born of him by such a character as this.
   Do I say God is my Father? Alas, I love him not, I have no love for
   him. If it be paid, as Christ tells the Jews, "I know you, that ye have
   not the love of God in you," how must that sink the soul and spirit of
   that man, in him that pretends to that relation to God as a father,
   when his own heart testifies that he loves him not?

   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 two 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 stones, 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." Eph. vi. 1. A due obedience even to earthly parents, the
   fathers of our flesh, not of our souls (they were never capable of
   producing such a thing in us as an intelligent immortal spirit,) yet
   this is a right challenged unto them. And what? Is it not a right to
   our celestial Father, to obey him and to be subject to, him? To be
   willingly and of choice under his government, under his rule and law?
   He that is the parent of our life and being, he that hath given me a
   being, shall not he give me a law? He that hath given me a spirit,
   shall not he give me a command to be received from his mouth? Oh, when
   a man's life is nothing else but rebellion, insolent rebellion, will
   not such an one be confounded within himself, if he be put to answer
   the question, Is God your Father? Are you one of his children, or are
   you not? "How much more (saith the apostle, Heb. xii. 9,) shall we not
   be subject to the Father of spirits and live?" You have had fathers of
   your flesh (saith he,) and they chastised us, and ye gave them
   reverence: shall we not much more be subject to the Father of spirits
   and live? How came I to have a spirit in me, an intelligent immortal
   spirit, such a sort of being as can think, that is by so noble powers
   distinguished from a clod, a piece of clay? How came I to have such a
   being? And if there be a superadded divine principle, so as that God is
   my father, not only having fashioned my spirit in me, put an immortal
   understanding spirit in me, but by giving a principle of holiness also
   in superaddition thereunto; I am under a double obligation to him to
   own him as my Father; and then shall I not be in subjection to the
   Father of my spirit! And when life lies upon it, shall we not be in
   subjection to the Father of spirits and live? What doth that imply, but
   that it is mortal to disobey, mortal not to be subject? If you will not
   be subject, ye die for it; every one must be subject or perish.
   Subjection and perdition, they are the disjunctive, and between them
   any one may make his choice. Oh, what shall they say, that have never
   yet had hearts taught to obey, formed to subjection? That despise to be
   governed, that live after their own will, that contest for the
   governing power with him that gave them breath, saying in practice, I
   will not obey, I will live as I list, I will chuse my own way and
   course. This cannot stand with this relation; it cannot stand with
   being born of God; it cannot stand with the foregoing character last
   mentioned, love to him, filial love to him; "For this is the love of
   God (as you see presently in the context,) that we keep his
   commandments, and his commandments are not grievous." This is the sense
   of a child, one born of God (as the next words again do import,)
   "Whatsoever is born of God, overcometh the world." Therefore his
   commandments are not grievous to such an one; he is "born of God," he
   hath a divine nature in him, that contempers him to the law and
   commands of God, so that he counts nothing grievous that God
   commandeth. When every thing that he commands, and the whole state of
   his government is looked upon as a grievance, it is a grievance to be
   under the restraint of his law, that I may not live as I list, that I
   may not indulge inclinations, covetous inclinations, wrathful
   inclinations, envious inclinations, vindictive inclinations; no, I
   cannot be governed, I must have my will. Then you are no child, then
   you are not born of God. He is not your father, if you will not be
   ruled; indeed he despiseth that obedience that proceeds not from love.
   "This is the love of God, that we keep his commandments;" to obey him
   placidly and of choice, so that this is the sense of the soul, I had
   rather obey than not obey. It is a privilege to be under his
   government. If this be not the sense of the soul, it is the absurdest
   contradiction imaginable to pretend to be born of God; it is a pretence
   that overthrows and destroys itself, to say I am born of God, but I
   will not be ruled by him.

   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, is 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
   John i. 12, 13. "But as many as received him, to them gave he power to
   become the sons of God, even to them that believe on his name: which
   were born, not of blood, nor of the will of the flesh, nor of the will
   of man, but of God." Again,

   (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 23d and 24th verses
   of the 2d chapter of this epistle, and you find that it is upon this
   faith that God owns us as his children, or our having an interest in
   him as our father doth depend, to wit, "that Jesus is the Christ." Upon
   our owning of this truth (if it be sincerely and truly owned) this is
   the consequence, that we now have God for our father: "Whosoever
   denieth the Son, the same hath not the Father; but he that acknowledged
   the Son (this is manifestly meant though not expressed in our copies,
   and therefore you have it subjoined in a different character) hath the
   Father also." That acknowledged! the Son--How? That he is the Christ
   (as all the drift of the apostle sheweth) he hath the Father, he hath
   God for his father, he hath no father else; but with having an interest
   in God as his father, his being related to God as his child, is the
   participation of the divine nature, connected; as you see in the close
   of the same chapter, "If ye know that he is righteous, ye know that
   every one that doeth righteousness is born of him." Whereupon it
   immediately followeth, "Behold what manner of love the Father hath
   bestowed upon us, that we should be called the sons of God:" See the
   series of discourse here: in the latter part of that second chapter,
   "he that acknowledgeth the Son, hath the Father also;" God is his
   father; he may say, I have a father, an heavenly Father, I have God for
   my Father: if he acknowledge the Son, believe him to be the Christ, if
   he sincerely do so. But observe, what the character of such an one must
   be, he must be able to evince that he is born of God, by doing
   righteousness as he is righteous; that he hath an holy rectitude
   inwrought into his spirit, which is become the fixed habit of his soul;
   otherwise it is an absurd pretence that he is born of God, or that he
   hath God for his father. And the same thing is as manifest in that
   mentioned John i. 12, 13; he that receiveth him hath the privilege
   presently to be called the son of God. But doth that privilege go
   alone? or, is son ship to God an empty relation? or, hath that relation
   no foundation? Yes, it hath a foundation--"which were born, not of
   blood, nor of the will of the flesh, nor of the will of man, but of
   God." If they are believers in his name, they are sons, they are called
   sons, they are presently in that relation. But how in relation? is it a
   nominal relation only? no; but a real one; founded upon being born of
   God, "not of blood, nor of the will of the flesh, nor of the will of
   man, but of God." That is a second consideration to evince this
   connexion, to wit, that relation goes with this faith, and therefore
   the participation of a suitable nature must go with this faith also;
   for adoption and regeneration cannot be separated. And,

   (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, John iii. 24. And who are they that are exempt from
   condemnation? according to the determination we have so positively set
   down, Rom. viii. 1, "There is now no condemnation to them who are in
   Christ Jesus." You know that there is no being in Christ Jesus, but by
   believing in him, believing him to be the Christ with such a faith as
   thereupon drawing the soul into union with him. But do you think that
   any are exempt from condemnation besides the regenerate, or those that
   are born of God?

   (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, John ii.
   26. He hath that life in him that shall never expire. But can any think
   they have an actual title to eternal life, to the glories hereafter to
   be revealed, who are not sons, who are not born of God? It is an
   inheritance, and who shall inherit but sons? it is called so many and
   many times. 1 Pet. i. 3, the apostle solemnly blesseth God for "having
   begotten them again unto a lively hope through the resurrection of
   Jesus Christ from the dead, to an inheritance in corruptible, and
   undefiled, and that fadeth not away." The title to this everlasting
   blessedness and glory and life is connected with this faith; but it is
   plain it is also connected with sonship to God; and therefore it is
   equally connected with regeneration, wherein the sonship hath its
   foundation, for none can be sons that are not born of him.

   (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, Matt. xvi. 16, 17, "Thou art
   Christ, the Son of the living God," (which is the faith the text speaks
   of)--"And Jesus answered and said unto him, Blessed art thou, Simon
   Bar-jona: for flesh and blood hath not revealed this unto thee, but my
   Father which is in heaven." And how plainly are we told, 1 Cor. xii. 3,
   "No man can say that Jesus is the Lord, (which is the same thing as to
   say, he is the Christ; Lord being the known title of the Mediator's
   office, and of the Messiah in the New Testament, and in many places of
   the Old) but by the Holy Ghost." And is not the same Holy Ghost the
   immediate author of the work of regeneration? "Except a man be born
   again" of the Spirit, "he cannot enter into the kingdom of God." The
   same Spirit that begets faith, the same Spirit regenerates the soul
   into the divine image and likeness by which they are born of God. And,

   (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," James i. 18; and
   1 Pet. i. 23, "Being born again, not of corruptible seed, but of
   incorruptible, by the word of God," that word "that liveth and abideth
   for ever"--when all flesh, as the grass, withers; "and this is that
   word," (saith he) "which by the gospel is preached unto you." It is by
   it you are born again, so that there is a connexion too in the
   secondary, or instrumental cause, the gospel, as well as in the first
   and most noble cause, the Spirit of God.

   (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
   without 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.
     __________________________________________________________________

   [50] Preached June 24th, 1694.
     __________________________________________________________________

SERMON XLIX. [51]

   1 John v. 1.

   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
   one 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," Matt.
   xvi. 16. And then in verse 17, our Saviour replies, "Blessed art thou,
   Simon Bar-jona:" thou art a blessed man. Why is he blessed for this?
   "for flesh and blood hath not revealed it unto thee, but my Father
   which is in heaven." All the question is, whether this faith we have
   about this thing be a self-sprung faith, or an heaven-sprung faith; if
   it be self-sprung, then it is only the product of flesh and blood, but
   flesh and blood cannot reach so high as to produce any such faith as
   this, neither his own flesh and blood; which signifies his human
   nature; nor the same nature as it is among others, by transmitting
   whereof from one to another this faith would only be a traditional
   thing; but the product of flesh and blood which cannot reveal such a
   thing; but if it be such a faith as is immediately from himself, then
   blessed art thou that so belie vest; this faith is not from thee or
   other men, no way from flesh and blood, or human nature, but from my
   Father which is in heaven.

   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 grace 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 chap. iv. of this
   epistle, and the 15th verse, "Whosoever confesseth that Jesus is the
   Son of God, God dwelleth in him, and he in God." Pray consider it; what
   is this less than that such a man is born of God? The divine fulness is
   come in upon him. God and he do in-dwell one another. Whoever he is
   that confesseth, believingly confesseth that this "Jesus is the Son of
   God;" for this is all one as believing Jesus to be the Christ. We find
   them often put together to signify the same; that if one be expressed,
   the other is implied, as in that Matt. i. 16, "Thou art Christ the Son
   of the living God;" and so John vi. 69, "We believe, and are sure that
   thou art Christ the Son of the living God." And again, John xx. last
   verse, "These things are written (this book I have now written--this
   gospel is written all for this purpose,) that you may believe that
   Jesus is the Christ, the Son of God, and that believing you may have
   life through his name." And you may easily apprehend, that confessing
   this implies the belief of it. No man that is sincere will confess what
   he doth not believe; "Whosoever doth confess so much that this Jesus is
   the Son of God, dwelleth in God, and God in him." This is no less a
   thing than being born of God.

   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." 1 Thess. ii. 13. And in the
   10th verse of this chapter, "He that believeth in the Son of God hath
   the witness in himself." And,

   (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, John i. 12, "To as many as received him, to them gave he power
   to become the sons of God, even to them that believe in his name."
   Pray, why do they that so believe in his name as to receive him, bear
   the title of "the sons of God?" He gives them all the privilege to be
   his sons, why is that? The next words tell you, without which it had
   been very absurd to have such an appellation. Why are believers so
   called the Sons of God? Is it an empty name and title? No, they are
   born of God, who were "born, not of blood, nor of the will of the
   flesh, nor of the will of man, but of God." Sure they must be his sons
   that are born of him; but they that believe in him, so as to receive
   the Son of God, that faith opening its way into their hearts, they are
   said to be born, not of the will of man, but of God. That
   heart-assuring persuasion concerning him, presently makes the soul open
   to him, and entertain him; take him in and appropriate him, and say,
   "My Lord and my God," so as that he comes to have an in-dwelling in the
   soul by that faith.

   And then do but consider what was generally said concerning being born
   of God, that it makes that person of whom 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
   God. 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 Acts xiv. 11, when Paul and Barnabas had wrought
   miracles upon the impotent man, and preached such admirable divine
   doctrine that ravished and astonished the souls of their hearers, they
   immediately cried out, "The gods are come down to us in the likeness of
   men." And Paul, because he was chief speaker, he is called Mercurius,
   and Barnabas was called Jupiter, two of the most famous deities. And
   they are intent upon the business of sacrificing to them as incarnate
   deities. And the apostles had no small difficulty to withhold them from
   worshiping, and offering solemn sacrifices to them. So mightily did
   this mistaken notion operate.

   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 did 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," Hosea xi. 4. If there be such a thing as love in the
   nature of man not quite abolished, not quite erased, which by such
   means as this, that Holy Spirit shall apply itself to a man's spirits
   to draw him by these cords, that love which he hath in him being taken
   hold of by the divine love appearing in this design, this gives it
   advantages to operate with the greatest efficacy that can be thought.

   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
   verse 15, looked upon in reference to what immediately goes before in
   verse 14, "Whosoever shall confess that Jesus is the Son of God, God
   dwelleth in him, and he in God." Now look upon the foregoing words, and
   you will see which way this works to open the soul unto God, so as that
   he comes to have an indwelling in that soul, and that soul an
   indwelling in him. We have seen and do testify that the Father sent the
   Son to be the Saviour of the world." I pray regard this, a mighty
   stress lies upon it, "We see and do testify, that the Father sent the
   Son to be the Saviour of the world;" and now it is subjoined, that "who
   soever confesseth that Jesus is the Son of God, dwelleth in him, and he
   in God." Why? because this can be under stood or believed under no
   other notion than as a Saviour to it, a Saviour to men; he came upon a
   saving design; this lets him into the soul, "God dwelleth in him, and
   he in God;" and do you think that this person must not be regenerate?
   what can it be but that he must be born of God, when God is come into
   so near an union hereupon? And what lets him in and brings about this
   union? why, believing that he came as a Saviour into the world, we
   believe and testify that he came to do the office of a Saviour, and
   then God dwelleth in us, and we in God. There is that union hereby
   brought about between God and you, that it is impossible you should not
   be born of God. A new nature must hereupon come upon you, making you
   Godlike.

   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.

   First, 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 third chapter of this epistle, verse 5. Oh, how
   will this transport a soul that hath once had but the convictive light
   (the thing before supposed) let in upon it to reveal Christ to it, and
   to reveal it to itself. Take away sin and I am a happy creature indeed,
   the only thing that ever hurt me, ever did me any harm. This Jesus was
   manifested for to take away sin; he is a Saviour for that, a Jesus for
   that, to save his people from their sins. And that is the reason of his
   name, Matt. i. 21. And,

   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," Eph. ii. 2, 3. It is Christ's
   design as a Saviour to turn us from darkness to light, and from the
   power of Satan unto God. If a man be apprehensive of this, as when
   there is such light concerning Christ (there is such light concerning
   our state too) in this respect, he will be ready to cry out, Oh
   wretched man that I am! a vassal to the devil! he hath led me captive
   at his will, could do with me what he would, hath had his will upon me!
   Oh then to be rescued out of this captivity! Oh blessed Jesus! when
   Jesus is believed to be the Christ in order to this, it is not strange
   it should work such a work in the soul of a man. And

   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 cometh 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: that
   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 God, and that the Holy Ghost dwelleth in you?" 1 Cor. iii.
   16. And this cannot but infer then, that there should be such a
   regenerating work by which a foundation is laid for the truth of this
   assertion, "Whosoever believeth that Jesus is the Christ, is born of
   God." For all these things to be done by Christ are matter of promise,
   and all the promises are yea and amen, only in Christ, 2 Cor. i. 20.
   And what are these promises for? we are made partakers of these
   exceeding great and precious promises, or they are given to us, that by
   them we might be made partakers of the divine nature which is the very
   work of regeneration itself, the imparting that divine nature to us;
   all this promised good is in and by Christ; and believing him to be the
   Christ, we become intitled to all these promises, and they come of
   course (we having such a title) to be accomplished and made good.

   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.

  FINIS
     __________________________________________________________________

   B. Bensley, Bolt Court, Fleet Street.
     __________________________________________________________________

   [51] Preached August 12, 1694.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1:1   [2]6:3   [3]6:5   [4]7:1   [5]17:1   [6]17:1   [7]17:1
   [8]18:17   [9]18:18   [10]18:19

   Exodus

   [11]15:11   [12]23:21   [13]34:5   [14]34:6   [15]34:7   [16]34:8

   Numbers

   [17]27:16

   Deuteronomy

   [18]6:5   [19]29:18   [20]29:19   [21]32:3   [22]32:4

   1 Samuel

   [23]28:15

   2 Samuel

   [24]23:5

   2 Chronicles

   [25]20:7

   Ezra

   [26]10:3

   Nehemiah

   [27]8:10

   Job

   [28]5:24   [29]13:15   [30]15:21   [31]21:14   [32]21:14   [33]22:21
   [34]35:9

   Psalms

   [35]1   [36]2:3   [37]2:6   [38]4:5   [39]7:11   [40]7:11   [41]8:5
   [42]11:6   [43]11:6   [44]14:1   [45]16   [46]16:1   [47]16:2
   [48]16:3   [49]16:11   [50]24:9   [51]30:5   [52]31:5   [53]32:6
   [54]39:7   [55]40:6   [56]40:7   [57]41:4   [58]42   [59]42:5
   [60]42:11   [61]43:5   [62]44:11   [63]45   [64]48   [65]51:10
   [66]51:11   [67]51:12   [68]57:5   [69]62:8   [70]67:6   [71]68:21
   [72]73:23   [73]73:25   [74]73:25   [75]73:25   [76]73:25   [77]78:7
   [78]78:8   [79]78:30   [80]78:31   [81]81:11   [82]95:11   [83]109:4
   [84]110:1   [85]110:4   [86]116:9   [87]116:16   [88]119   [89]119:49
   [90]119:114   [91]125:5   [92]130:6   [93]130:7   [94]139:1-24
   [95]139:5   [96]139:23   [97]139:24   [98]150:6

   Proverbs

   [99]1:10   [100]1:23   [101]1:23   [102]1:24   [103]1:28   [104]5:5
   [105]8:34   [106]8:34   [107]8:34   [108]8:35   [109]8:35
   [110]14:24   [111]28:14   [112]28:14   [113]29:1   [114]30:2

   Isaiah

   [115]1:3   [116]3:10   [117]3:11   [118]6:10   [119]9:6   [120]11:5
   [121]27:4   [122]27:5   [123]27:11   [124]30:11   [125]30:21
   [126]41:8   [127]49:3   [128]49:4   [129]49:5   [130]53:1   [131]53:1
   [132]53:5   [133]53:6   [134]53:8   [135]55:1   [136]55:1   [137]55:3
   [138]55:5   [139]55:6   [140]55:8   [141]55:8   [142]55:9   [143]55:9
   [144]61:1   [145]61:1   [146]63:8   [147]63:9   [148]63:17   [149]66:2

   Jeremiah

   [150]2:19   [151]2:25   [152]2:27   [153]2:29   [154]2:31   [155]3
   [156]3:12   [157]3:12   [158]3:13   [159]3:14   [160]3:14-19
   [161]3:22   [162]3:22   [163]17:17   [164]18:11   [165]18:12
   [166]20:9   [167]31:18   [168]31:18   [169]32:40   [170]44:4

   Lamentations

   [171]3:21   [172]3:29   [173]3:29

   Ezekiel

   [174]16:8   [175]16:32   [176]18:25-29   [177]18:27   [178]18:28
   [179]33:31   [180]36:26   [181]36:27   [182]36:27

   Hosea

   [183]4:15-16   [184]6:1   [185]6:5   [186]6:5   [187]8:12   [188]9:17
   [189]11:1   [190]11:4   [191]11:4   [192]11:7   [193]13:9   [194]14:1
   [195]14:4

   Micah

   [196]5:2   [197]5:2

   Malachi

   [198]1:6

   Matthew

   [199]1:16   [200]1:21   [201]1:21   [202]5:16   [203]5:44   [204]5:45
   [205]6:32   [206]7:28   [207]11   [208]11:3   [209]11:12   [210]11:16
   [211]11:24   [212]11:25   [213]11:28   [214]12:31   [215]13:43
   [216]16:15   [217]16:16   [218]16:16   [219]16:16   [220]16:16
   [221]16:17   [222]16:17   [223]18:11   [224]18:21   [225]18:22
   [226]19:27   [227]22:37   [228]24:13   [229]24:13

   Mark

   [230]1:1   [231]16:16

   Luke

   [232]2:14   [233]2:14   [234]2:14   [235]4:17   [236]4:20   [237]4:22
   [238]9:20   [239]9:45   [240]12:36   [241]13:3   [242]14   [243]14:20
   [244]14:33   [245]15:32   [246]16:25   [247]17:5   [248]18
   [249]18:5   [250]18:13   [251]19:10   [252]19:42   [253]22:31

   John

   [254]1:12   [255]1:12   [256]1:12   [257]1:12   [258]1:12   [259]1:12
   [260]1:12   [261]1:13   [262]1:13   [263]1:13   [264]1:13   [265]1:14
   [266]1:14   [267]1:14   [268]1:35   [269]2:26   [270]3   [271]3:3
   [272]3:3   [273]3:3   [274]3:3   [275]3:4   [276]3:5   [277]3:5
   [278]3:6   [279]3:6   [280]3:6   [281]3:6   [282]3:6   [283]3:6
   [284]3:6   [285]3:6   [286]3:16   [287]3:16   [288]3:16   [289]3:17
   [290]3:18   [291]3:18   [292]3:19   [293]3:19   [294]3:20   [295]3:21
   [296]3:21   [297]3:24   [298]3:33   [299]3:33   [300]3:36   [301]4:14
   [302]4:20   [303]5:12   [304]5:24   [305]5:39   [306]5:42-43
   [307]5:43   [308]6:27   [309]6:37   [310]6:44   [311]6:44   [312]6:65
   [313]6:68   [314]6:69   [315]8:43   [316]8:44   [317]8:44   [318]8:44
   [319]8:47   [320]8:56   [321]13:3   [322]14:1   [323]15:9
   [324]15:10   [325]15:15   [326]16:8   [327]17   [328]17:2
   [329]17:16   [330]17:17   [331]20:28   [332]20:31   [333]20:31
   [334]20:31

   Acts

   [335]2:11   [336]2:23   [337]2:36   [338]2:37   [339]2:37   [340]2:38
   [341]3:19   [342]3:19   [343]5:31   [344]5:31   [345]5:31   [346]5:31
   [347]7:1-60   [348]7:51   [349]7:51   [350]7:52   [351]7:53
   [352]7:54   [353]10:36   [354]10:43   [355]11:18   [356]11:18
   [357]13   [358]13:22   [359]14:11   [360]15:9   [361]15:18
   [362]17:1-34   [363]17:28   [364]17:28   [365]17:29   [366]17:30
   [367]20:21   [368]20:24   [369]26:18   [370]27:20   [371]28:25
   [372]28:26   [373]28:27

   Romans

   [374]1   [375]1:17   [376]1:18   [377]1:20   [378]1:20-28   [379]1:28
   [380]1:32   [381]2:1   [382]2:4   [383]2:4   [384]2:5   [385]2:6
   [386]2:7   [387]2:7   [388]2:7   [389]2:8   [390]2:9   [391]2:11
   [392]2:13   [393]2:14   [394]2:14   [395]2:15   [396]2:15   [397]2:15
   [398]3:25   [399]3:25   [400]3:30   [401]4   [402]4:18   [403]5:1
   [404]5:1   [405]5:2   [406]5:2   [407]5:2   [408]5:3   [409]5:4
   [410]5:4   [411]5:5   [412]5:6   [413]5:12   [414]5:12   [415]5:14
   [416]5:16   [417]5:17   [418]5:17   [419]5:17   [420]5:21
   [421]6:1-23   [422]6:2   [423]6:11   [424]6:11   [425]6:11
   [426]6:11   [427]6:13   [428]6:13   [429]6:13   [430]6:13   [431]6:14
   [432]6:14   [433]6:17   [434]6:19   [435]6:22   [436]7:24   [437]7:24
   [438]8   [439]8:1   [440]8:1   [441]8:2   [442]8:2   [443]8:4
   [444]8:5   [445]8:6   [446]8:6   [447]8:7   [448]8:13   [449]8:13
   [450]8:14   [451]8:17   [452]8:17   [453]8:17   [454]8:18   [455]8:19
   [456]8:19   [457]8:19   [458]8:23   [459]8:23   [460]8:24   [461]8:24
   [462]8:24   [463]8:24   [464]8:24   [465]8:24   [466]8:24   [467]8:24
   [468]8:24   [469]8:24   [470]8:24   [471]8:24   [472]8:24   [473]8:33
   [474]8:34   [475]8:36-39   [476]9:7   [477]10:10   [478]10:10
   [479]10:10   [480]10:12-21   [481]10:16   [482]10:17   [483]11:20
   [484]12:1   [485]12:1   [486]12:2   [487]12:2   [488]12:11
   [489]12:12   [490]12:12   [491]14:1-23   [492]14:22   [493]15:13
   [494]15:13   [495]15:13   [496]15:18   [497]16:25

   1 Corinthians

   [498]1:20   [499]1:30   [500]1:30   [501]1:30   [502]2:3   [503]2:12
   [504]3:3   [505]3:16   [506]3:16   [507]3:16   [508]3:16   [509]4:24
   [510]5:8   [511]6:9-10   [512]6:11   [513]6:11   [514]6:12
   [515]6:17   [516]6:19-20   [517]7:24   [518]7:24   [519]9:10
   [520]10:31   [521]11:32   [522]12:3   [523]13:5   [524]15:1
   [525]15:2   [526]15:19   [527]15:19   [528]15:45   [529]15:57
   [530]16:22

   2 Corinthians

   [531]1:12   [532]1:20   [533]1:30   [534]2:14-17   [535]2:17
   [536]3:1-18   [537]3:3   [538]3:5   [539]3:17   [540]3:17   [541]3:18
   [542]3:18   [543]3:18   [544]4:1   [545]4:2   [546]4:2   [547]4:2
   [548]4:2   [549]4:2   [550]4:2   [551]4:2   [552]4:2   [553]4:3
   [554]4:3   [555]4:3   [556]4:3   [557]4:3   [558]4:3   [559]4:3
   [560]4:4   [561]4:5   [562]4:5   [563]4:6   [564]4:6   [565]4:6
   [566]4:6   [567]4:13   [568]4:13   [569]4:13   [570]4:13   [571]5:1-8
   [572]5:1-8   [573]5:2   [574]5:11   [575]5:14   [576]5:14   [577]5:14
   [578]5:15   [579]5:17   [580]5:17   [581]5:17   [582]5:17   [583]5:19
   [584]6:1   [585]6:2   [586]6:2   [587]6:18   [588]7:3   [589]8
   [590]10:4   [591]10:5   [592]13:14

   Galatians

   [593]2:16   [594]2:16   [595]2:16-21   [596]2:17   [597]2:19
   [598]2:19   [599]2:19   [600]2:20   [601]2:20   [602]3:1   [603]3:16
   [604]3:16   [605]3:17   [606]4:19   [607]4:24   [608]5   [609]5:4
   [610]5:5   [611]5:5   [612]5:5   [613]5:6   [614]5:17   [615]5:20-21
   [616]5:22   [617]5:22   [618]5:22   [619]5:23   [620]6:8   [621]6:8
   [622]6:9   [623]6:10   [624]6:10   [625]6:10   [626]6:16

   Ephesians

   [627]1:3   [628]1:4   [629]1:5   [630]1:6   [631]1:11   [632]1:13
   [633]1:17   [634]1:17   [635]1:18   [636]1:18   [637]1:18   [638]1:19
   [639]1:19   [640]1:22   [641]1:22   [642]2:1   [643]2:1   [644]2:1-2
   [645]2:2   [646]2:2   [647]2:3   [648]2:3-5   [649]2:8   [650]2:10
   [651]2:10   [652]2:10   [653]2:12   [654]2:12   [655]2:12   [656]2:12
   [657]2:12   [658]2:13   [659]2:22   [660]3:16   [661]3:17   [662]3:17
   [663]4:1-32   [664]4:3   [665]4:13   [666]4:17   [667]4:18
   [668]4:18   [669]4:18   [670]4:18   [671]4:18   [672]4:22   [673]4:22
   [674]4:23   [675]4:23   [676]4:24   [677]4:30   [678]4:31   [679]4:32
   [680]5:8   [681]5:8   [682]5:9   [683]5:9   [684]5:25   [685]5:26
   [686]5:27   [687]6:1   [688]6:14   [689]6:17   [690]6:21

   Philippians

   [691]1:6   [692]1:20   [693]1:20   [694]1:23   [695]2:12   [696]2:12
   [697]2:13   [698]2:15   [699]2:16   [700]3:5   [701]3:6
   [702]3:17-20   [703]3:18   [704]3:19   [705]3:28   [706]4:18

   Colossians

   [707]1:11   [708]1:12   [709]1:13   [710]1:15   [711]1:16   [712]1:23
   [713]1:26   [714]1:27   [715]1:27   [716]2:6   [717]2:6   [718]2:18
   [719]2:19   [720]3:10   [721]3:10   [722]3:10   [723]3:12-15

   1 Thessalonians

   [724]1:3   [725]1:9-10   [726]2:13   [727]2:13   [728]4:16
   [729]4:17   [730]4:17   [731]5:9   [732]5:23

   2 Thessalonians

   [733]1:8   [734]1:8   [735]1:8   [736]1:10   [737]2:10   [738]2:11
   [739]2:13   [740]2:13   [741]2:17

   1 Timothy

   [742]1:11   [743]1:14   [744]1:15   [745]2:6   [746]2:10   [747]3:6
   [748]4:10   [749]6:9

   2 Timothy

   [750]2:26   [751]3:5   [752]3:7   [753]4:8

   Titus

   [754]1:1   [755]1:2   [756]1:2   [757]1:15   [758]2:11   [759]2:11
   [760]2:12   [761]2:12   [762]2:13   [763]2:14   [764]3   [765]3:3
   [766]3:3   [767]3:3   [768]3:3-5   [769]3:4   [770]3:4   [771]3:5
   [772]3:6

   Hebrews

   [773]1:1   [774]1:1-19   [775]1:2   [776]1:6   [777]2:2   [778]2:3
   [779]2:4   [780]2:7   [781]2:17   [782]2:18   [783]3:11   [784]3:12
   [785]4:4   [786]4:5   [787]4:12   [788]4:13   [789]5:9   [790]5:9
   [791]5:9   [792]6:7   [793]6:8   [794]6:9   [795]6:9   [796]6:17
   [797]6:17   [798]6:18   [799]6:18   [800]6:18   [801]6:18   [802]6:19
   [803]6:19   [804]6:19   [805]6:19   [806]6:20   [807]6:20   [808]7:18
   [809]9:26   [810]10:22   [811]10:29   [812]10:29   [813]10:34
   [814]10:36   [815]10:37   [816]10:38   [817]10:39   [818]10:39
   [819]11   [820]11:1   [821]11:1   [822]11:1   [823]11:1   [824]11:1
   [825]11:1   [826]11:1   [827]11:1   [828]11:2   [829]11:6   [830]11:6
   [831]11:7   [832]11:13   [833]11:16   [834]11:26-27   [835]11:37
   [836]12:3   [837]12:3   [838]12:9   [839]12:14   [840]12:23
   [841]12:25   [842]13:5   [843]13:20   [844]13:21

   James

   [845]1:14   [846]1:17   [847]1:18   [848]1:18   [849]1:18   [850]2:14
   [851]2:15-16   [852]2:23   [853]2:23   [854]2:23   [855]2:23
   [856]2:23   [857]2:23   [858]2:23   [859]2:23   [860]2:23   [861]2:23
   [862]2:23   [863]3:13

   1 Peter

   [864]1:3   [865]1:3   [866]1:3   [867]1:3   [868]1:3   [869]1:9
   [870]1:9   [871]1:10   [872]1:11   [873]1:13   [874]1:13   [875]1:13
   [876]1:20   [877]1:21   [878]1:21   [879]1:23   [880]1:23   [881]1:23
   [882]1:24   [883]1:25   [884]2:4   [885]2:5   [886]2:7   [887]2:24
   [888]2:24   [889]2:24   [890]3:15   [891]3:21   [892]4:4   [893]4:7
   [894]4:11   [895]5:10

   2 Peter

   [896]1:3   [897]1:3-4   [898]1:3-4   [899]1:4   [900]3:7   [901]3:7
   [902]3:9   [903]3:9   [904]3:10   [905]3:10   [906]3:15   [907]3:15

   1 John

   [908]1:3   [909]1:5-6   [910]1:7   [911]2:1   [912]2:13   [913]2:15
   [914]2:15   [915]2:20   [916]2:23   [917]2:23-24   [918]3:1
   [919]3:1   [920]3:2   [921]3:3   [922]3:5   [923]3:8-9   [924]3:9
   [925]3:10   [926]3:10   [927]3:10   [928]3:17   [929]3:18   [930]3:29
   [931]4:4   [932]4:5   [933]4:6   [934]4:14   [935]4:15   [936]4:15
   [937]4:15   [938]4:19   [939]5:1   [940]5:1   [941]5:1   [942]5:1
   [943]5:1   [944]5:1   [945]5:1   [946]5:1   [947]5:1   [948]5:1
   [949]5:1   [950]5:1   [951]5:1   [952]5:4   [953]5:5   [954]5:10
   [955]5:10   [956]5:12   [957]5:12   [958]5:12   [959]5:19
   [960]5:19-20   [961]5:20   [962]5:20

   Jude

   [963]1:21   [964]1:21

   Revelation

   [965]1:5   [966]2:17   [967]3:9   [968]3:12   [969]3:17   [970]3:18
   [971]3:21   [972]4:11   [973]12:11   [974]15:3   [975]19:10
   [976]20:6   [977]21:5   [978]21:11   [979]21:24   [980]21:24
     __________________________________________________________________

Index of Greek Words and Phrases

     * Eureka: [981]1
     * Eureka, Eureka: [982]1
     * Christos: [983]1
     * anothen: [984]1
     __________________________________________________________________

Index of Latin Words and Phrases

     * Causa causae est causa causati: [985]1
     * Credere Denm, credere Deo: [986]1
     * Da mihi noctem, da mihi nubem: [987]1
     * Ego non sum Ego.: [988]1
     * Ego non sum ego: [989]1
     * Eisdem nutrimur exquibus constamur: [990]1
     * Eternum non patitur novum: [991]1
     * Finis et bonus, convertuntur: [992]1
     * Multi pervenissent ad sapientiam: [993]1
     * Natura intendit perfectissimum.: [994]1
     * Non monstrare vias : [995]1
     * Non persuadebis etiamsi persuaseris: [996]1
     * Optimus Maximus: [997]1
     * Qui deus non timet, non curat homines: [998]1
     * Quicquid fieri potuit potest.: [999]1
     * Video meliora proboque deteriora sequar: [1000]1
     * aliunde: [1001]1
     * amplexus: [1002]1
     * animacula: [1003]1
     * aquae salientes: [1004]1
     * bonum: [1005]1 [1006]2 [1007]3
     * causa sine qua non: [1008]1
     * causa sine qua non et cum qua: [1009]1
     * complexus fidei: [1010]1
     * consessus: [1011]1 [1012]2
     * corruptio alterius: [1013]1
     * credere Christum, credere Christo: [1014]1
     * credere in Christum: [1015]1
     * credere in Deum: [1016]1
     * de debito retributionis: [1017]1
     * de jure: [1018]1
     * de novo: [1019]1
     * de sanguine sancisa sunt non abroganda: [1020]1
     * depositum: [1021]1
     * eadem opera: [1022]1 [1023]2
     * ex iis nutrimnr ex quibus constamur: [1024]1
     * ex officio: [1025]1
     * exemplaria: [1026]1
     * facto esse: [1027]1
     * fieri: [1028]1
     * formido: [1029]1 [1030]2
     * formido oppositi: [1031]1 [1032]2
     * frustra: [1033]1
     * generatio unius: [1034]1
     * habet ratione formae: [1035]1
     * idemest esse et apparere; idem non esse, et non apparere: [1036]1
     * identitatis: [1037]1
     * in foro: [1038]1 [1039]2 [1040]3
     * in regno nati sumus: [1041]1
     * inter pares: [1042]1
     * invitus feci, invitus ergo poenas dabis: [1043]1
     * involucrum: [1044]1
     * morsus: [1045]1
     * mutatis mutandis: [1046]1
     * nata: [1047]1 [1048]2
     * natulitia: [1049]1
     * non esse: [1050]1
     * non pertirudo Malhiham, sed non impertiendo gratiam: [1051]1
     * odiumus quem mehamus: [1052]1
     * optabile: [1053]1
     * pari passu: [1054]1
     * patibilis qualitas et passio: [1055]1
     * perdidissimus moribus: [1056]1
     * perdite nequam: [1057]1 [1058]2
     * personae: [1059]1
     * plena voluntas: [1060]1
     * plenum judicium: [1061]1
     * primordia: [1062]1 [1063]2
     * primum esse: [1064]1
     * principium conoscendi: [1065]1
     * principium essendi: [1066]1
     * prospicere: [1067]1
     * provocare: [1068]1
     * purae tenebrae: [1069]1
     * quoad hoc: [1070]1
     * relinquere post se opus: [1071]1 [1072]2
     * scripta: [1073]1
     * scripta lex: [1074]1
     * secunda post naufragium tabula: [1075]1
     * similitudinis: [1076]1
     * suppositis supponendis: [1077]1
     * tangere intangibiliter: [1078]1
     * temere: [1079]1
     * terminus: [1080]1
     * terminus productus: [1081]1
     * terrica lamenta: [1082]1
     * transire: [1083]1 [1084]2
     * transitus: [1085]1
     * ubi voluerit animus, ibi protinus erit corpus: [1086]1
     * vindicta: [1087]1 [1088]2
     * voluntarium: [1089]1 [1090]2
     __________________________________________________________________

Index of Pages of the Print Edition

   [1091]i  [1092]ii  [1093]iii  [1094]iv  [1095]1  [1096]2  [1097]3
   [1098]4  [1099]5  [1100]6  [1101]7  [1102]8  [1103]9  [1104]10
   [1105]11  [1106]12  [1107]13  [1108]14  [1109]15  [1110]16  [1111]17
   [1112]18  [1113]19  [1114]20  [1115]21  [1116]22  [1117]23  [1118]24
   [1119]25  [1120]26  [1121]27  [1122]28  [1123]29  [1124]30  [1125]31
   [1126]32  [1127]33  [1128]34  [1129]35  [1130]36  [1131]37  [1132]40
   [1133]41  [1134]42  [1135]43  [1136]44  [1137]45  [1138]46  [1139]47
   [1140]48  [1141]49  [1142]50  [1143]51  [1144]52  [1145]53  [1146]54
   [1147]55  [1148]56  [1149]57  [1150]58  [1151]59  [1152]60  [1153]61
   [1154]62  [1155]68  [1156]64  [1157]65  [1158]66  [1159]67  [1160]68
   [1161]69  [1162]70  [1163]71  [1164]72  [1165]73  [1166]74  [1167]75
   [1168]76  [1169]77  [1170]78  [1171]79  [1172]80  [1173]81  [1174]82
   [1175]83  [1176]84  [1177]85  [1178]86  [1179]87  [1180]88  [1181]89
   [1182]90  [1183]91  [1184]92  [1185]93  [1186]94  [1187]95  [1188]96
   [1189]97  [1190]98  [1191]99  [1192]100  [1193]101  [1194]102
   [1195]103  [1196]104  [1197]105  [1198]106  [1199]107  [1200]108
   [1201]109  [1202]110  [1203]111  [1204]112  [1205]118  [1206]114
   [1207]115  [1208]116  [1209]117  [1210]118  [1211]119  [1212]120
   [1213]121  [1214]122  [1215]123  [1216]124  [1217]125  [1218]126
   [1219]127  [1220]128  [1221]129  [1222]130  [1223]131  [1224]132
   [1225]133  [1226]134  [1227]135  [1228]136  [1229]137  [1230]138
   [1231]139  [1232]140  [1233]141  [1234]142  [1235]143  [1236]144
   [1237]146  [1238]146  [1239]147  [1240]148  [1241]149  [1242]150
   [1243]151  [1244]152  [1245]153  [1246]154  [1247]155  [1248]156
   [1249]157  [1250]158  [1251]159  [1252]160  [1253]161  [1254]162
   [1255]163  [1256]164  [1257]165  [1258]166  [1259]167  [1260]168
   [1261]169  [1262]170  [1263]171  [1264]172  [1265]173  [1266]174
   [1267]175  [1268]176  [1269]177  [1270]178  [1271]179  [1272]180
   [1273]181  [1274]182  [1275]183  [1276]184  [1277]185  [1278]186
   [1279]187  [1280]188  [1281]189  [1282]190  [1283]191  [1284]192
   [1285]193  [1286]194  [1287]195  [1288]196  [1289]197  [1290]198
   [1291]199  [1292]200  [1293]201  [1294]202  [1295]203  [1296]204
   [1297]205  [1298]206  [1299]207  [1300]208  [1301]209  [1302]210
   [1303]211  [1304]212  [1305]213  [1306]214  [1307]215  [1308]216
   [1309]217  [1310]218  [1311]219  [1312]220  [1313]221  [1314]222
   [1315]223  [1316]224  [1317]225  [1318]226  [1319]227  [1320]228
   [1321]229  [1322]230  [1323]281  [1324]232  [1325]233  [1326]234
   [1327]235  [1328]236  [1329]237  [1330]238  [1331]239  [1332]240
   [1333]241  [1334]242  [1335]243  [1336]244  [1337]245  [1338]246
   [1339]247  [1340]248  [1341]249  [1342]250  [1343]251  [1344]252
   [1345]253  [1346]254  [1347]255  [1348]256  [1349]257  [1350]258
   [1351]259  [1352]260  [1353]261  [1354]262  [1355]263  [1356]264
   [1357]265  [1358]266  [1359]267  [1360]268  [1361]269  [1362]270
   [1363]271  [1364]272  [1365]273  [1366]274  [1367]275  [1368]276
   [1369]277  [1370]278  [1371]279  [1372]280  [1373]281  [1374]282
   [1375]283  [1376]284  [1377]285  [1378]286  [1379]287  [1380]288
   [1381]289  [1382]290  [1383]291  [1384]292  [1385]293  [1386]294
   [1387]295  [1388]296  [1389]297  [1390]298  [1391]299  [1392]300
   [1393]301  [1394]302  [1395]302  [1396]304  [1397]305  [1398]306
   [1399]307  [1400]308  [1401]309  [1402]310  [1403]311  [1404]312
   [1405]313  [1406]314  [1407]315  [1408]316  [1409]317  [1410]318
   [1411]319  [1412]320  [1413]321  [1414]322  [1415]323  [1416]324
   [1417]325  [1418]326  [1419]327  [1420]328  [1421]329  [1422]330
   [1423]331  [1424]332  [1425]333  [1426]334  [1427]335  [1428]336
   [1429]337  [1430]338  [1431]339  [1432]340  [1433]341  [1434]342
   [1435]343  [1436]344  [1437]345  [1438]346  [1439]347  [1440]348
   [1441]349  [1442]350  [1443]351  [1444]352  [1445]353  [1446]354
   [1447]355  [1448]356  [1449]357  [1450]358  [1451]359  [1452]360
   [1453]361  [1454]362  [1455]363  [1456]364  [1457]365  [1458]366
   [1459]367  [1460]368  [1461]369  [1462]370  [1463]371  [1464]372
   [1465]373  [1466]374  [1467]375  [1468]376  [1469]376  [1470]378
   [1471]379  [1472]380  [1473]381  [1474]382  [1475]383  [1476]384
   [1477]385  [1478]386  [1479]387  [1480]388  [1481]389  [1482]390
   [1483]391  [1484]392  [1485]393  [1486]394  [1487]395  [1488]396
   [1489]397  [1490]398  [1491]399  [1492]400  [1493]401  [1494]402
   [1495]403  [1496]404  [1497]405  [1498]406  [1499]407  [1500]408
   [1501]409  [1502]410  [1503]411  [1504]412  [1505]413  [1506]414
   [1507]415  [1508]416  [1509]417  [1510]418  [1511]419  [1512]420
   [1513]421  [1514]422  [1515]423  [1516]424  [1517]425  [1518]426
   [1519]427  [1520]428  [1521]429  [1522]430  [1523]431  [1524]432
   [1525]433  [1526]434  [1527]435  [1528]436  [1529]437  [1530]438
   [1531]439  [1532]440  [1533]441  [1534]442  [1535]443  [1536]444
   [1537]445  [1538]446  [1539]447  [1540]448  [1541]449  [1542]450
   [1543]451  [1544]452  [1545]453  [1546]454  [1547]455  [1548]456
   [1549]457  [1550]458  [1551]459  [1552]460  [1553]461  [1554]462
   [1555]463  [1556]464  [1557]465  [1558]466  [1559]467  [1560]468
   [1561]469  [1562]470  [1563]471  [1564]472  [1565]473  [1566]474
   [1567]475  [1568]476  [1569]477  [1570]478  [1571]479  [1572]480
   [1573]481  [1574]482  [1575]483  [1576]484  [1577]485  [1578]486
   [1579]487  [1580]488  [1581]489  [1582]490  [1583]491  [1584]492
   [1585]493  [1586]494  [1587]495  [1588]496  [1589]497  [1590]498
   [1591]499  [1592]500  [1593]501  [1594]502  [1595]503  [1596]504
   [1597]505  [1598]506  [1599]507  [1600]508  [1601]509  [1602]510
   [1603]511  [1604]512  [1605]513  [1606]514  [1607]515  [1608]516
   [1609]517  [1610]518  [1611]519  [1612]520  [1613]521  [1614]522
   [1615]523  [1616]524  [1617]525  [1618]526  [1619]527  [1620]528
   [1621]529  [1622]530  [1623]531  [1624]532  [1625]533  [1626]534
   [1627]535  [1628]536  [1629]537  [1630]538  [1631]539  [1632]540
   [1633]541  [1634]542  [1635]543  [1636]544  [1637]545  [1638]546
   [1639]547  [1640]548  [1641]549  [1642]550  [1643]551  [1644]552
   [1645]553  [1646]554  [1647]555  [1648]556  [1649]557  [1650]558
   [1651]559  [1652]560  [1653]561  [1654]562  [1655]563  [1656]564
   [1657]565  [1658]566  [1659]567  [1660]568  [1661]569  [1662]570
   [1663]571  [1664]572  [1665]573  [1666]574  [1667]575  [1668]576
   [1669]577  [1670]578  [1671]579  [1672]580  [1673]581  [1674]582
   [1675]583  [1676]584  [1677]585  [1678]586  [1679]587  [1680]588
   [1681]589  [1682]590  [1683]591  [1684]592  [1685]593  [1686]594
   [1687]595  [1688]596  [1689]597  [1690]598  [1691]599  [1692]600
   [1693]601  [1694]602  [1695]603  [1696]604  [1697]605  [1698]606
   [1699]607  [1700]608  [1701]609  [1702]610  [1703]611  [1704]612
   [1705]613  [1706]614  [1707]615  [1708]616  [1709]617  [1710]618
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

   1. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gen&scrCh=1&scrV=1#i_4-p29.4
   2. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gen&scrCh=6&scrV=3#i_5-p27.4
   3. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gen&scrCh=6&scrV=5#i_4-p37.1
   4. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gen&scrCh=7&scrV=1#vi_3-p7.4
   5. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gen&scrCh=17&scrV=1#iv-p25.3
   6. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gen&scrCh=17&scrV=1#vi_2-p20.1
   7. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gen&scrCh=17&scrV=1#ix_1-p13.1
   8. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gen&scrCh=18&scrV=17#viii_1-p15.1
   9. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gen&scrCh=18&scrV=18#viii_1-p15.2
  10. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gen&scrCh=18&scrV=19#viii_1-p15.3
  11. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Exod&scrCh=15&scrV=11#viii_2-p25.1
  12. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Exod&scrCh=23&scrV=21#vi_1-p27.1
  13. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Exod&scrCh=34&scrV=5#iv_1-p24.1
  14. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Exod&scrCh=34&scrV=6#iii-p19.1
  15. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Exod&scrCh=34&scrV=7#iii-p19.2
  16. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Exod&scrCh=34&scrV=8#iii-p19.3
  17. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Num&scrCh=27&scrV=16#iii-p27.1
  18. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Deut&scrCh=6&scrV=5#iii.i.ii-p16.1
  19. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Deut&scrCh=29&scrV=18#iv_2-p26.1
  20. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Deut&scrCh=29&scrV=19#iv_2-p26.2
  21. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Deut&scrCh=32&scrV=3#viii_2-p27.1
  22. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Deut&scrCh=32&scrV=4#viii_2-p27.2
  23. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Sam&scrCh=28&scrV=15#vii_1-p29.1
  24. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Sam&scrCh=23&scrV=5#vi_2-p16.2
  25. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Chr&scrCh=20&scrV=7#i_7-p3.1
  26. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ezra&scrCh=10&scrV=3#iii.iii.ii-p25.1
  27. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Neh&scrCh=8&scrV=10#v_2-p34.1
  28. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Job&scrCh=5&scrV=24#iii.i.iii-p24.2
  29. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Job&scrCh=13&scrV=15#vii_2-p21.1
  30. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Job&scrCh=15&scrV=21#vi_1-p25.4
  31. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Job&scrCh=21&scrV=14#v_1-p6.4
  32. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Job&scrCh=21&scrV=14#vi_3-p10.3
  33. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Job&scrCh=22&scrV=21#i_7-p21.1
  34. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Job&scrCh=35&scrV=9#vi_3-p10.4
  35. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=1&scrV=0#vi_2-p26.1
  36. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=2&scrV=3#iii.i.ii-p14.2
  37. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=2&scrV=6#iii.i.ii-p9.1
  38. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=4&scrV=5#iii.i.ii-p19.1
  39. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=7&scrV=11#vi_1-p25.2
  40. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=7&scrV=11#v_1-p12.5
  41. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=8&scrV=5#i_2-p30.2
  42. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=11&scrV=6#vi_1-p25.3
  43. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=11&scrV=6#v_1-p12.4
  44. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=14&scrV=1#viii_2-p21.3
  45. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=16&scrV=0#iii.iii.ii-p11.4
  46. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=16&scrV=1#viii-p10.3
  47. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=16&scrV=2#ix_2-p10.1
  48. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=16&scrV=3#ix_2-p15.1
  49. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=16&scrV=11#xii-p24.1
  50. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=24&scrV=9#iv_5-p31.1
  51. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=30&scrV=5#v_1-p12.1
  52. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=31&scrV=5#vii_2-p15.1
  53. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=32&scrV=6#x_1-p23.1
  54. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=39&scrV=7#x-p5.1
  55. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=40&scrV=6#i_8-p19.2
  56. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=40&scrV=7#i_8-p19.3
  57. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=41&scrV=4#v_3-p15.1
  58. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=42&scrV=0#vii_1-p30.2
  59. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=42&scrV=5#x-p5.2
  60. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=42&scrV=11#x-p5.3
  61. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=43&scrV=5#x-p5.4
  62. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=44&scrV=11#vii_2-p21.2
  63. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=45&scrV=0#xii-p25.1
  64. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=48&scrV=0#xiv-p21.1
  65. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=51&scrV=10#v_3-p13.2
  66. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=51&scrV=11#v_3-p11.1
  67. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=51&scrV=12#v_3-p16.1
  68. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=57&scrV=5#ii.i.ii-p3.1
  69. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=62&scrV=8#viii_1-p28.4
  70. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=67&scrV=6#xiv-p21.2
  71. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=68&scrV=21#vi_1-p25.1
  72. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=73&scrV=23#v_3-p11.3
  73. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=73&scrV=25#ii.i.ii-p17.2
  74. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=73&scrV=25#x-p5.5
  75. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=73&scrV=25#vii_2-p10.2
  76. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=73&scrV=25#ix_1-p10.3
  77. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=78&scrV=7#iv_2-p22.1
  78. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=78&scrV=8#iv_2-p22.2
  79. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=78&scrV=30#v_1-p12.2
  80. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=78&scrV=31#v_1-p12.3
  81. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=81&scrV=11#iv-p40.1
  82. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=95&scrV=11#iii.ii.iii-p10.2
  83. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=109&scrV=4#xi_1-p6.1
  84. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=110&scrV=1#i_8-p13.5
  85. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=110&scrV=4#i_8-p19.4
  86. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=116&scrV=9#iv-p25.4
  87. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=116&scrV=16#x_1-p29.1
  88. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=119&scrV=0#iv_1-p12.3
  89. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=119&scrV=49#vi_2-p17.1
  90. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=119&scrV=114#vi_2-p17.2
  91. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=125&scrV=5#vi_2-p4.1
  92. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=130&scrV=6#vi_2-p17.3
  93. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=130&scrV=7#vi_2-p17.4
  94. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=139&scrV=1#iii-p22.1
  95. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=139&scrV=5#iii.iv.ii-p9.1
  96. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=139&scrV=23#iv-p25.1
  97. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=139&scrV=24#iv-p25.2
  98. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ps&scrCh=150&scrV=6#i_2-p36.1
  99. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=1&scrV=10#vi_1-p16.1
 100. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=1&scrV=23#iii.ii.iii-p24.2
 101. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=1&scrV=23#iv_2-p16.5
 102. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=1&scrV=24#iii.iv.iii-p8.1
 103. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=1&scrV=28#iii.iii.iii-p31.1
 104. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=5&scrV=5#vi_2-p4.2
 105. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=8&scrV=34#v_1-p18.1
 106. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=8&scrV=34#xi-p31.1
 107. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=8&scrV=34#viii_1-p9.2
 108. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=8&scrV=35#v_1-p18.2
 109. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=8&scrV=35#xi-p31.2
 110. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=14&scrV=24#x_2-p28.1
 111. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=28&scrV=14#v_1-p14.1
 112. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=28&scrV=14#vi_2-p6.1
 113. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=29&scrV=1#iii.ii.iii-p18.3
 114. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Prov&scrCh=30&scrV=2#v_1-p7.1
 115. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=1&scrV=3#ix-p24.1
 116. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=3&scrV=10#iii.i.iii-p14.4
 117. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=3&scrV=11#iii.i.iii-p14.5
 118. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=6&scrV=10#i_5-p27.7
 119. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=9&scrV=6#iii.v.ii-p6.6
 120. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=11&scrV=5#viii_2-p27.3
 121. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=27&scrV=4#vi_1-p25.5
 122. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=27&scrV=5#vi_1-p25.6
 123. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=27&scrV=11#v_1-p8.5
 124. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=30&scrV=11#v_1-p6.5
 125. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=30&scrV=21#v_3-p6.4
 126. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=41&scrV=8#i_7-p3.2
 127. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=49&scrV=3#vii-p15.2
 128. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=49&scrV=4#vii-p15.3
 129. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=49&scrV=5#vii-p15.1
 130. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=53&scrV=1#vi_3-p7.1
 131. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=53&scrV=1#vi_3-p7.3
 132. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=53&scrV=5#xi-p8.2
 133. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=53&scrV=6#iv_1-p12.5
 134. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=53&scrV=8#iv_4-p6.2
 135. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=55&scrV=1#xiii-p37.2
 136. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=55&scrV=1#iv_4-p7.1
 137. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=55&scrV=3#v_1-p10.1
 138. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=55&scrV=5#iii.ii.iii-p12.3
 139. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=55&scrV=6#iii.ii.iii-p12.4
 140. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=55&scrV=8#iv_1-p24.2
 141. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=55&scrV=8#v_3-p10.1
 142. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=55&scrV=9#iv_1-p24.3
 143. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=55&scrV=9#v_3-p10.2
 144. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=61&scrV=1#i_8-p17.1
 145. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=61&scrV=1#iii.v.ii-p8.3
 146. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=63&scrV=8#viii_2-p27.5
 147. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=63&scrV=9#i_5-p27.6
 148. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=63&scrV=17#vi_2-p6.2
 149. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Isa&scrCh=66&scrV=2#v_1-p9.1
 150. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=2&scrV=19#iv_4-p18.1
 151. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=2&scrV=25#vii_1-p35.2
 152. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=2&scrV=27#vi_3-p12.1
 153. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=2&scrV=29#iii.iii.iii-p24.1
 154. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=2&scrV=31#vi_3-p10.5
 155. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=3&scrV=0#v_3-p4.1
 156. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=3&scrV=12#vi_2-p29.5
 157. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=3&scrV=12#v_3-p10.7
 158. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=3&scrV=13#v_3-p10.8
 159. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=3&scrV=14#vi_2-p29.6
 160. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=3&scrV=14#v_3-p10.9
 161. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=3&scrV=22#vi_2-p29.7
 162. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=3&scrV=22#v_3-p6.1
 163. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=17&scrV=17#xiii-p27.1
 164. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=18&scrV=11#vii_1-p35.3
 165. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=18&scrV=12#vii_1-p35.4
 166. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=20&scrV=9#vii_1-p34.1
 167. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=31&scrV=18#v_1-p17.1
 168. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=31&scrV=18#iii.iii.iii-p23.1
 169. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=32&scrV=40#vi_2-p7.1
 170. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jer&scrCh=44&scrV=4#iii.i.iii-p8.1
 171. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Lam&scrCh=3&scrV=21#iv_2-p8.1
 172. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Lam&scrCh=3&scrV=29#iii.iii.ii-p21.1
 173. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Lam&scrCh=3&scrV=29#xi-p28.1
 174. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ezek&scrCh=16&scrV=8#xiv-p21.3
 175. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ezek&scrCh=16&scrV=32#iii.iii.ii-p21.2
 176. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ezek&scrCh=18&scrV=25#iii.i.iii-p15.5
 177. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ezek&scrCh=18&scrV=27#iv_2-p9.1
 178. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ezek&scrCh=18&scrV=28#iv_2-p9.2
 179. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ezek&scrCh=33&scrV=31#v_1-p10.3
 180. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ezek&scrCh=36&scrV=26#iv_4-p10.5
 181. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ezek&scrCh=36&scrV=27#vi_2-p7.2
 182. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Ezek&scrCh=36&scrV=27#iv_4-p10.6
 183. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=4&scrV=15#v_3-p17.4
 184. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=6&scrV=1#v_3-p15.2
 185. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=6&scrV=5#iii.i.iii-p14.2
 186. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=6&scrV=5#iii.i.iii-p14.3
 187. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=8&scrV=12#iii.ii.iii-p15.2
 188. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=9&scrV=17#iii.v.ii-p14.1
 189. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=11&scrV=1#iii.iv.ii-p5.7
 190. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=11&scrV=4#iii.iv.ii-p5.6
 191. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=11&scrV=4#xii_1-p19.1
 192. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=11&scrV=7#v_3-p4.2
 193. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=13&scrV=9#iii.ii.iii-p24.1
 194. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=14&scrV=1#v_3-p6.2
 195. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Hos&scrCh=14&scrV=4#v_3-p6.3
 196. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Mic&scrCh=5&scrV=2#iii.v.ii-p6.7
 197. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Mic&scrCh=5&scrV=2#vi_4-p7.2
 198. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Mal&scrCh=1&scrV=6#xi_1-p5.1
 199. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=1&scrV=16#xii_1-p8.2
 200. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=1&scrV=21#i_8-p12.1
 201. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=1&scrV=21#xii_1-p22.2
 202. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=5&scrV=16#ii.i.ii-p3.2
 203. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=5&scrV=44#ix_2-p34.1
 204. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=5&scrV=45#ix_2-p34.2
 205. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=6&scrV=32#xi_1-p8.1
 206. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=7&scrV=28#iii.v.ii-p8.1
 207. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=11&scrV=0#xiii-p37.1
 208. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=11&scrV=3#iii.v.ii-p9.1
 209. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=11&scrV=12#v-p14.2
 210. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=11&scrV=16#v-p14.1
 211. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=11&scrV=24#iv_1-p12.1
 212. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=11&scrV=25#iv_1-p12.2
 213. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=11&scrV=28#vi_1-p26.1
 214. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=12&scrV=31#iii.ii.ii-p15.1
 215. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=13&scrV=43#xii-p19.1
 216. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=16&scrV=15#i_8-p13.2
 217. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=16&scrV=16#iii.v.ii-p10.1
 218. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=16&scrV=16#iii.v.iii-p10.2
 219. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=16&scrV=16#xi_1-p25.1
 220. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=16&scrV=16#xii_1-p6.1
 221. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=16&scrV=17#xi_1-p25.2
 222. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=16&scrV=17#xii_1-p6.2
 223. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=18&scrV=11#iii.ii.ii-p10.1
 224. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=18&scrV=21#v_3-p9.1
 225. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=18&scrV=22#v_3-p9.2
 226. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=19&scrV=27#vi_3-p14.1
 227. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=22&scrV=37#iii.i.ii-p16.2
 228. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=24&scrV=13#vi_1-p23.1
 229. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Matt&scrCh=24&scrV=13#iii.iii.ii-p9.1
 230. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Mark&scrCh=1&scrV=1#iii.v.ii-p10.2
 231. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Mark&scrCh=16&scrV=16#i_6-p28.3
 232. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=2&scrV=14#i_1-p1.1
 233. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=2&scrV=14#i_2-p2.1
 234. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=2&scrV=14#iii-p2.1
 235. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=4&scrV=17#iii.v.ii-p8.2
 236. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=4&scrV=20#v_1-p10.2
 237. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=4&scrV=22#iii.ii.ii-p13.1
 238. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=9&scrV=20#iv_5-p4.2
 239. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=9&scrV=45#i_5-p17.2
 240. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=12&scrV=36#xi_1-p8.2
 241. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=13&scrV=3#i_6-p28.1
 242. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=14&scrV=0#i_7-p21.2
 243. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=14&scrV=20#iii.iii.iii-p26.1
 244. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=14&scrV=33#vii_1-p22.1
 245. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=15&scrV=32#iv_1-p12.4
 246. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=16&scrV=25#viii-p10.2
 247. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=17&scrV=5#v_3-p9.3
 248. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=18&scrV=0#vi-p8.2
 249. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=18&scrV=5#x-p28.2
 250. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=18&scrV=13#v_1-p16.1
 251. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=19&scrV=10#iii.ii.ii-p10.2
 252. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=19&scrV=42#iii.ii.iii-p12.5
 253. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Luke&scrCh=22&scrV=31#v_3-p17.1
 254. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=12#xiv-p17.2
 255. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=12#i_4-p29.5
 256. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=12#iii.iv.ii-p5.4
 257. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=12#v_5-p18.1
 258. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=12#xi_1-p21.1
 259. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=12#xi_1-p22.2
 260. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=12#xii_1-p11.1
 261. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=13#iii.i.iii-p14.7
 262. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=13#v_5-p18.2
 263. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=13#xi_1-p21.2
 264. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=13#xi_1-p22.3
 265. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=14#iii.i.ii-p9.2
 266. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=14#i_8-p14.1
 267. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=14#vi_4-p7.1
 268. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=1&scrV=35#iii.v.iii-p14.1
 269. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=2&scrV=26#xi_1-p24.1
 270. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=0#viii_2-p19.3
 271. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=3#iii.iii.ii-p8.1
 272. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=3#x-p28.5
 273. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=3#xi-p11.4
 274. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=3#viii_2-p8.1
 275. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=4#iii.iii.ii-p8.2
 276. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=5#i_6-p27.2
 277. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=5#x-p28.6
 278. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=6#iii.i.iii-p22.1
 279. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=6#xi-p11.5
 280. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=6#xiii-p20.1
 281. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=6#iii.iv.iii-p9.2
 282. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=6#vi_4-p10.1
 283. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=6#viii_2-p8.2
 284. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=6#viii_2-p13.5
 285. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=6#ix_2-p6.1
 286. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=16#i_6-p28.2
 287. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=16#iv_1-p19.1
 288. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=16#viii_1-p8.1
 289. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=17#viii_1-p8.2
 290. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=18#i_6-p28.4
 291. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=18#x-p28.4
 292. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=19#i_5-p26.4
 293. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=19#i_5-p26.5
 294. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=20#iv-p25.7
 295. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=21#iv-p25.5
 296. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=21#iv_4-p12.1
 297. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=24#xi_1-p23.1
 298. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=33#iv_1-p21.1
 299. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=33#vi_3-p15.1
 300. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=3&scrV=36#i_6-p28.5
 301. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=4&scrV=14#iii.iii.ii-p11.1
 302. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=4&scrV=20#x_1-p20.2
 303. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=5&scrV=12#iv-p40.2
 304. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=5&scrV=24#ix_1-p5.2
 305. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=5&scrV=39#iii.v.ii-p6.4
 306. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=5&scrV=42#vi_3-p11.1
 307. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=5&scrV=43#iii.v.ii-p9.2
 308. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=6&scrV=27#iii.i.iii-p12.1
 309. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=6&scrV=37#vi_1-p26.2
 310. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=6&scrV=44#iii.iii.iii-p30.1
 311. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=6&scrV=44#iii.iv.ii-p5.5
 312. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=6&scrV=65#iii.iii.iii-p30.2
 313. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=6&scrV=68#iii.v.iii-p10.1
 314. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=6&scrV=69#xii_1-p8.3
 315. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=8&scrV=43#vii_3-p8.3
 316. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=8&scrV=44#iii.i.iii-p21.1
 317. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=8&scrV=44#v_5-p6.1
 318. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=8&scrV=44#ix_2-p7.1
 319. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=8&scrV=47#vii_3-p8.4
 320. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=8&scrV=56#i_7-p4.1
 321. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=13&scrV=3#iv_5-p21.1
 322. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=14&scrV=1#ix_1-p10.2
 323. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=15&scrV=9#xiv-p22.2
 324. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=15&scrV=10#xiv-p22.3
 325. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=15&scrV=15#viii_1-p29.1
 326. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=16&scrV=8#v-p6.1
 327. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=17&scrV=0#vi_4-p11.4
 328. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=17&scrV=2#iv_5-p21.2
 329. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=17&scrV=16#viii-p29.1
 330. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=17&scrV=17#x_1-p14.5
 331. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=20&scrV=28#iii.v.iii-p13.1
 332. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=20&scrV=31#iii.i.ii-p9.3
 333. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=20&scrV=31#i_8-p13.3
 334. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=John&scrCh=20&scrV=31#xii_1-p8.4
 335. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=2&scrV=11#iii.ii.iii-p15.1
 336. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=2&scrV=23#v_2-p18.1
 337. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=2&scrV=36#iv_5-p26.1
 338. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=2&scrV=37#vi-p22.1
 339. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=2&scrV=37#vii-p17.1
 340. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=2&scrV=38#iii.iv.iii-p5.4
 341. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=3&scrV=19#x-p28.3
 342. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=3&scrV=19#iii.iv.iii-p5.3
 343. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=5&scrV=31#iii.i.ii-p10.1
 344. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=5&scrV=31#xi-p11.1
 345. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=5&scrV=31#iii.iv.iii-p5.6
 346. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=5&scrV=31#iv_5-p26.2
 347. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=7&scrV=1#iii.ii.iii-p12.1
 348. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=7&scrV=51#i_5-p27.5
 349. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=7&scrV=51#iii.ii.iii-p19.1
 350. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=7&scrV=52#iii.v.ii-p6.3
 351. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=7&scrV=53#iv_1-p7.2
 352. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=7&scrV=54#vii-p17.2
 353. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=10&scrV=36#i_8-p13.6
 354. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=10&scrV=43#iii.v.ii-p6.2
 355. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=11&scrV=18#iii.iv.iii-p5.5
 356. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=11&scrV=18#iv_4-p4.1
 357. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=13&scrV=0#iii.v.ii-p6.5
 358. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=13&scrV=22#iv_1-p8.1
 359. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=14&scrV=11#xii_1-p15.1
 360. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=15&scrV=9#vii_2-p7.1
 361. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=15&scrV=18#i_2-p13.1
 362. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=17&scrV=1#i_4-p29.3
 363. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=17&scrV=28#iii-p26.1
 364. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=17&scrV=28#i_4-p32.1
 365. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=17&scrV=29#i_4-p32.2
 366. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=17&scrV=30#iii.ii.iii-p12.2
 367. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=20&scrV=21#iii.iv.iii-p7.1
 368. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=20&scrV=24#vi_4-p14.1
 369. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=26&scrV=18#iv_2-p16.1
 370. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=27&scrV=20#iii.ii.ii-p24.2
 371. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=28&scrV=25#i_5-p27.8
 372. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=28&scrV=26#i_5-p27.9
 373. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Acts&scrCh=28&scrV=27#i_5-p27.10
 374. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=1&scrV=0#xiii-p10.1
 375. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=1&scrV=17#iii.ii.ii-p12.1
 376. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=1&scrV=18#iii.ii.ii-p24.1
 377. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=1&scrV=20#i_4-p29.1
 378. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=1&scrV=20#i_5-p26.3
 379. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=1&scrV=28#vi_3-p10.2
 380. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=1&scrV=32#iv-p40.6
 381. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=1#iv-p40.5
 382. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=4#ix-p22.1
 383. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=4#i_7-p18.1
 384. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=5#ix-p22.2
 385. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=6#iii.iii.ii-p14.1
 386. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=7#iii.iii.ii-p9.2
 387. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=7#v_2-p30.2
 388. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=7#x_2-p25.1
 389. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=8#iii.i.iii-p15.2
 390. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=9#iii.i.iii-p15.3
 391. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=11#iii.i.iii-p15.4
 392. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=13#xiii-p40.1
 393. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=14#iii.i.ii-p18.1
 394. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=14#ix-p18.1
 395. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=15#iii-p29.1
 396. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=15#iii-p29.2
 397. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=2&scrV=15#ix-p18.2
 398. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=3&scrV=25#vi_2-p27.1
 399. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=3&scrV=25#iv_4-p7.3
 400. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=3&scrV=30#v_3-p4.4
 401. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=4&scrV=0#x_1-p27.1
 402. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=4&scrV=18#vii_2-p20.1
 403. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=1#i_6-p30.1
 404. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=1#iii.iv.iii-p5.1
 405. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=2#i_6-p30.2
 406. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=2#v_2-p11.1
 407. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=2#v_2-p34.2
 408. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=3#vii_1-p25.1
 409. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=4#v_2-p20.1
 410. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=4#vii_1-p25.2
 411. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=5#v_2-p20.2
 412. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=6#ix_1-p11.1
 413. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=12#viii_1-p9.3
 414. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=12#viii_1-p9.5
 415. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=14#viii_1-p9.9
 416. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=16#viii_1-p9.6
 417. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=17#viii_1-p7.1
 418. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=17#viii_1-p9.4
 419. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=17#viii_1-p9.7
 420. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=5&scrV=21#iii.ii.ii-p11.6
 421. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=1#viii_1-p10.2
 422. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=2#v_3-p10.5
 423. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=11#iii.iv.iii-p10.2
 424. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=11#viii_1-p10.1
 425. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=11#iv_5-p29.2
 426. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=11#viii_2-p17.2
 427. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=13#v-p15.1
 428. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=13#iii.iii.ii-p28.1
 429. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=13#iii.iv.iii-p10.4
 430. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=13#iv_5-p29.3
 431. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=14#iii.iv.iii-p10.3
 432. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=14#v_3-p10.3
 433. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=17#v_1-p11.1
 434. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=19#v_5-p15.2
 435. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=6&scrV=22#iii.iv.iii-p11.1
 436. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=7&scrV=24#vii_1-p28.1
 437. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=7&scrV=24#xiii-p21.1
 438. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=0#ix_1-p5.3
 439. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=1#iii.ii.ii-p12.2
 440. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=1#xi_1-p23.2
 441. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=2#iii.i.iii-p22.2
 442. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=2#iii.iv.iii-p10.1
 443. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=4#v_2-p2.1
 444. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=5#iii.ii.ii-p11.3
 445. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=6#iii.ii.ii-p11.4
 446. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=6#viii_2-p18.3
 447. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=7#iii.iv.ii-p6.1
 448. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=13#iii.i.iii-p9.1
 449. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=13#xi-p11.6
 450. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=14#iii_1-p3.2
 451. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=17#x-p28.7
 452. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=17#xii-p11.2
 453. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=17#xii-p23.1
 454. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=18#xii-p11.1
 455. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=19#xiii-p13.2
 456. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=19#x_2-p21.2
 457. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=19#xi_1-p9.1
 458. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=23#xiii-p13.1
 459. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=23#x_2-p21.2
 460. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#i_6-p2.1
 461. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#xiv-p2.1
 462. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#iii.iii.ii-p2.1
 463. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#iii.iii.iii-p2.1
 464. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#iv_2-p2.1
 465. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#vi_2-p2.1
 466. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#vii_1-p2.1
 467. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#viii-p2.1
 468. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#ix-p2.1
 469. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#x-p2.1
 470. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#xi-p2.1
 471. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#xii-p2.1
 472. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=24#xiii-p2.1
 473. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=33#vi_2-p29.1
 474. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=34#vi_2-p29.2
 475. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=8&scrV=36#vii_2-p21.3
 476. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=9&scrV=7#iii.i.iii-p15.1
 477. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=10&scrV=10#vii_2-p6.1
 478. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=10&scrV=10#viii_1-p9.1
 479. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=10&scrV=10#x_1-p11.1
 480. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=10&scrV=12#vii_2-p17.3
 481. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=10&scrV=16#vi_3-p7.2
 482. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=10&scrV=17#i_5-p9.1
 483. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=11&scrV=20#vi_2-p6.4
 484. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=12&scrV=1#v-p15.2
 485. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=12&scrV=1#iv_5-p29.4
 486. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=12&scrV=2#v_5-p13.1
 487. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=12&scrV=2#vii_3-p7.1
 488. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=12&scrV=11#v_2-p31.1
 489. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=12&scrV=12#v_2-p31.2
 490. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=12&scrV=12#v_2-p34.3
 491. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=14&scrV=1#iii.iii.ii-p11.2
 492. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=14&scrV=22#iv-p40.3
 493. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=15&scrV=13#i_6-p18.1
 494. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=15&scrV=13#v_2-p34.5
 495. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=15&scrV=13#viii-p13.1
 496. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=15&scrV=18#xiv-p35.1
 497. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rom&scrCh=16&scrV=25#i_5-p16.1
 498. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=1&scrV=20#i_7-p20.1
 499. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=1&scrV=30#iii.iii.iii-p7.1
 500. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=1&scrV=30#viii_1-p8.3
 501. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=1&scrV=30#x_1-p13.2
 502. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=2&scrV=3#i_8-p13.4
 503. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=2&scrV=12#vii_3-p7.2
 504. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=3&scrV=3#iv-p25.6
 505. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=3&scrV=16#iii.iv.ii-p9.2
 506. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=3&scrV=16#iv_4-p10.1
 507. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=3&scrV=16#v_5-p15.3
 508. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=3&scrV=16#xii_1-p30.1
 509. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=4&scrV=24#vii-p9.2
 510. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=5&scrV=8#xi-p27.2
 511. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=6&scrV=9#iii.iv.ii-p8.2
 512. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=6&scrV=11#iii.iv.ii-p8.1
 513. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=6&scrV=11#v_3-p10.4
 514. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=6&scrV=12#vii_3-p9.3
 515. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=6&scrV=17#iii.iii.iii-p28.1
 516. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=6&scrV=19#v_5-p15.5
 517. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=7&scrV=24#vii_2-p25.2
 518. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=7&scrV=24#x_1-p20.1
 519. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=9&scrV=10#iii.iii.ii-p27.1
 520. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=10&scrV=31#ii.i.ii-p4.1
 521. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=11&scrV=32#ix_1-p5.1
 522. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=12&scrV=3#xi_1-p25.3
 523. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=13&scrV=5#ix_2-p21.1
 524. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=15&scrV=1#i_8-p23.1
 525. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=15&scrV=2#i_8-p23.2
 526. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=15&scrV=19#i_6-p22.1
 527. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=15&scrV=19#x-p8.1
 528. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=15&scrV=45#viii_1-p9.10
 529. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=15&scrV=57#vii_1-p28.2
 530. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Cor&scrCh=16&scrV=22#iii.i.iii-p14.9
 531. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=1&scrV=12#i_4-p20.1
 532. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=1&scrV=20#xii_1-p30.2
 533. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=1&scrV=30#v_3-p10.10
 534. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=2&scrV=14#vii-p15.4
 535. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=2&scrV=17#vii-p16.2
 536. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=3&scrV=1#i_5-p20.1
 537. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=3&scrV=3#viii_2-p32.1
 538. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=3&scrV=5#v_1-p15.1
 539. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=3&scrV=17#ii.i.ii-p17.1
 540. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=3&scrV=17#viii_1-p28.2
 541. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=3&scrV=18#i_6-p30.3
 542. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=3&scrV=18#iv_4-p19.3
 543. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=3&scrV=18#viii_2-p25.2
 544. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=1#v_1-p6.2
 545. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=2#i_4-p2.1
 546. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=2#iii_1-p1.2
 547. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=2#iii.i.iii-p2.1
 548. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=2#iv-p2.1
 549. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=2#v-p2.1
 550. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=2#vi-p2.1
 551. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=2#vii-p2.1
 552. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=2#v_1-p6.3
 553. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=3#iii_1-p2.2
 554. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=3#iv_1-p2.1
 555. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=3#i_5-p2.1
 556. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=3#vi_1-p2.1
 557. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=3#iii.ii.ii-p2.1
 558. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=3#iii.ii.iii-p2.1
 559. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=3#v_1-p2.1
 560. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=4#iii.i.ii-p10.4
 561. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=5#vi-p33.1
 562. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=5#v_1-p8.1
 563. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=6#i_5-p20.2
 564. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=6#v_1-p8.2
 565. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=6#xiii-p8.1
 566. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=6#vi_4-p11.6
 567. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=13#iii.iv.ii-p5.2
 568. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=13#viii_1-p28.1
 569. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=13#iii.v.iii-p12.1
 570. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=4&scrV=13#iv_5-p34.1
 571. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=1#xii-p23.2
 572. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=1#xii-p23.4
 573. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=2#xii-p18.1
 574. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=11#vi-p13.1
 575. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=14#iii.ii.ii-p11.7
 576. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=14#viii_1-p9.8
 577. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=14#iv_5-p26.3
 578. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=15#iv_5-p26.4
 579. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=17#iii.iii.iii-p7.3
 580. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=17#iv_5-p23.2
 581. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=17#v_5-p11.3
 582. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=17#v_5-p14.1
 583. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=5&scrV=19#x_1-p21.1
 584. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=6&scrV=1#iii.ii.iii-p12.6
 585. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=6&scrV=2#iii.ii.iii-p12.7
 586. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=6&scrV=2#iii.ii.iii-p12.8
 587. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=6&scrV=18#viii_2-p6.1
 588. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=7&scrV=3#vi_2-p6.3
 589. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=8&scrV=0#i_5-p18.1
 590. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=10&scrV=4#vi-p17.1
 591. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=10&scrV=5#vi-p17.2
 592. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Cor&scrCh=13&scrV=14#iv_4-p11.2
 593. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=2&scrV=16#vi_2-p16.1
 594. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=2&scrV=16#iii.iv.iii-p5.2
 595. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=2&scrV=16#viii_1-p6.2
 596. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=2&scrV=17#viii_1-p6.3
 597. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=2&scrV=19#viii_1-p6.1
 598. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=2&scrV=19#ix_1-p16.1
 599. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=2&scrV=19#viii_2-p18.1
 600. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=2&scrV=20#x_1-p15.1
 601. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=2&scrV=20#viii_2-p18.2
 602. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=3&scrV=1#iii.i.ii-p10.3
 603. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=3&scrV=16#i_7-p4.2
 604. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=3&scrV=16#vii_2-p8.1
 605. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=3&scrV=17#i_7-p4.3
 606. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=4&scrV=19#v_3-p13.1
 607. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=4&scrV=24#viii_1-p28.3
 608. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=0#x_2-p9.1
 609. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=4#viii_1-p14.2
 610. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=5#xi-p10.1
 611. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=5#iii.iv.iii-p16.1
 612. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=5#viii_1-p14.3
 613. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=6#vii_2-p9.2
 614. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=17#viii_1-p23.1
 615. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=20#x_2-p9.2
 616. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=22#xi-p11.3
 617. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=22#iii.iv.ii-p5.1
 618. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=22#iii.iv.iii-p9.3
 619. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=5&scrV=23#iii.iv.iii-p9.4
 620. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=6&scrV=8#v_2-p30.1
 621. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=6&scrV=8#xii-p21.1
 622. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=6&scrV=9#vi-p8.3
 623. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=6&scrV=10#ix_2-p12.1
 624. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=6&scrV=10#ix_2-p15.2
 625. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=6&scrV=10#ix_2-p26.1
 626. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Gal&scrCh=6&scrV=16#iii.i.iii-p24.1
 627. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=3#vi_2-p28.1
 628. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=4#i_2-p23.1
 629. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=5#i_2-p23.2
 630. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=6#i_2-p23.3
 631. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=11#v_3-p11.2
 632. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=13#iv_1-p8.2
 633. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=17#vi_2-p28.2
 634. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=17#viii_2-p23.1
 635. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=18#v_2-p11.4
 636. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=18#vi_2-p28.3
 637. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=18#viii_2-p23.2
 638. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=19#i_2-p13.2
 639. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=19#vi_2-p28.4
 640. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=22#i_2-p13.3
 641. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=1&scrV=22#iv_5-p23.1
 642. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=1#iii.ii.ii-p11.5
 643. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=1#iv_2-p16.3
 644. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=1#xiii-p8.2
 645. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=2#iv_2-p16.4
 646. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=2#xii_1-p23.1
 647. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=3#xii_1-p23.2
 648. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=3#vi_4-p18.1
 649. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=8#iii.iv.ii-p5.3
 650. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=10#iii.iii.iii-p7.2
 651. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=10#iv_5-p23.3
 652. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=10#v_5-p14.2
 653. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=12#iii.iii.ii-p24.1
 654. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=12#vi_2-p14.1
 655. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=12#viii-p8.3
 656. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=12#ix_1-p15.1
 657. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=12#vi_4-p16.1
 658. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=13#ii.i.ii-p18.1
 659. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=2&scrV=22#iv_4-p10.4
 660. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=3&scrV=16#vi_4-p12.1
 661. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=3&scrV=17#x_1-p13.1
 662. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=3&scrV=17#iv_5-p5.1
 663. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=1#ii.i.ii-p9.1
 664. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=3#iii.i.iii-p10.2
 665. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=13#x_1-p14.1
 666. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=17#x_1-p14.2
 667. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=18#i_5-p26.1
 668. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=18#v_1-p6.1
 669. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=18#vi_3-p10.1
 670. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=18#viii_2-p16.1
 671. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=18#viii_2-p21.4
 672. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=22#x_1-p14.3
 673. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=22#v_5-p13.2
 674. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=23#x_1-p14.4
 675. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=23#v_5-p13.3
 676. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=24#iv_4-p19.1
 677. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=30#x_2-p10.1
 678. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=31#x_2-p10.2
 679. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=4&scrV=32#x_2-p10.3
 680. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=5&scrV=8#xiv-p16.2
 681. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=5&scrV=8#viii_2-p26.1
 682. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=5&scrV=9#viii_2-p28.1
 683. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=5&scrV=9#ix_2-p6.2
 684. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=5&scrV=25#xii-p25.2
 685. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=5&scrV=26#xii-p25.3
 686. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=5&scrV=27#xii-p25.4
 687. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=6&scrV=1#xi_1-p15.1
 688. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=6&scrV=14#viii_2-p27.4
 689. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=6&scrV=17#xi-p27.1
 690. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Eph&scrCh=6&scrV=21#iii.i.iii-p14.8
 691. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=1&scrV=6#vi_2-p6.6
 692. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=1&scrV=20#vii-p16.1
 693. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=1&scrV=20#iv_5-p26.5
 694. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=1&scrV=23#xii-p23.3
 695. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=2&scrV=12#vi_1-p8.1
 696. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=2&scrV=12#vi_2-p6.5
 697. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=2&scrV=13#vi_1-p8.2
 698. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=2&scrV=15#ix_2-p18.1
 699. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=2&scrV=16#vii-p24.1
 700. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=3&scrV=5#vii_2-p17.1
 701. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=3&scrV=6#vii_2-p17.2
 702. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=3&scrV=17#vii-p9.1
 703. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=3&scrV=18#xi-p23.1
 704. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=3&scrV=19#xi-p23.2
 705. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=3&scrV=28#xiii-p13.3
 706. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Phil&scrCh=4&scrV=18#x_2-p28.2
 707. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=1&scrV=11#vi_4-p12.2
 708. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=1&scrV=12#viii_2-p26.3
 709. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=1&scrV=13#iv_2-p16.2
 710. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=1&scrV=15#iv_5-p20.1
 711. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=1&scrV=16#iv_5-p20.2
 712. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=1&scrV=23#v_2-p18.2
 713. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=1&scrV=26#i_5-p16.2
 714. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=1&scrV=27#iii.iii.iii-p11.3
 715. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=1&scrV=27#x_2-p16.1
 716. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=2&scrV=6#vii_2-p9.3
 717. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=2&scrV=6#iv_5-p24.1
 718. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=2&scrV=18#viii_2-p13.1
 719. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=2&scrV=19#v_1-p8.3
 720. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=3&scrV=10#iv_4-p19.2
 721. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=3&scrV=10#vi_4-p11.2
 722. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=3&scrV=10#x_2-p11.1
 723. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Col&scrCh=3&scrV=12#x_2-p11.1
 724. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Thess&scrCh=1&scrV=3#xiv-p27.2
 725. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Thess&scrCh=1&scrV=9#iii.v.ii-p15.1
 726. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Thess&scrCh=2&scrV=13#i_8-p23.5
 727. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Thess&scrCh=2&scrV=13#xii_1-p10.1
 728. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Thess&scrCh=4&scrV=16#xii-p22.1
 729. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Thess&scrCh=4&scrV=17#xii-p22.2
 730. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Thess&scrCh=4&scrV=17#v_3-p18.3
 731. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Thess&scrCh=5&scrV=9#iii.i.iii-p10.1
 732. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Thess&scrCh=5&scrV=23#v_5-p15.1
 733. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Thess&scrCh=1&scrV=8#iii.i.iii-p14.11
 734. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Thess&scrCh=1&scrV=8#i_6-p28.7
 735. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Thess&scrCh=1&scrV=8#x-p28.9
 736. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Thess&scrCh=1&scrV=10#vi_3-p15.3
 737. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Thess&scrCh=2&scrV=10#v_1-p6.6
 738. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Thess&scrCh=2&scrV=11#v_1-p6.7
 739. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Thess&scrCh=2&scrV=13#x-p28.10
 740. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Thess&scrCh=2&scrV=13#vi_4-p11.5
 741. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Thess&scrCh=2&scrV=17#xi-p11.7
 742. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Tim&scrCh=1&scrV=11#v_5-p11.2
 743. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Tim&scrCh=1&scrV=14#ix_1-p11.2
 744. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Tim&scrCh=1&scrV=15#x_1-p11.2
 745. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Tim&scrCh=2&scrV=6#iv_4-p7.2
 746. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Tim&scrCh=2&scrV=10#v_2-p11.2
 747. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Tim&scrCh=3&scrV=6#i_2-p29.2
 748. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Tim&scrCh=4&scrV=10#v_2-p22.1
 749. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Tim&scrCh=6&scrV=9#i_6-p22.2
 750. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Tim&scrCh=2&scrV=26#xi-p11.2
 751. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Tim&scrCh=3&scrV=5#viii_2-p19.4
 752. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Tim&scrCh=3&scrV=7#v_1-p8.4
 753. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Tim&scrCh=4&scrV=8#v_2-p24.1
 754. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=1&scrV=1#v_2-p23.1
 755. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=1&scrV=2#v_2-p23.2
 756. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=1&scrV=2#vi_2-p21.1
 757. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=1&scrV=15#viii_2-p13.2
 758. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=2&scrV=11#v_2-p32.1
 759. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=2&scrV=11#vii_1-p17.3
 760. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=2&scrV=12#v_2-p32.2
 761. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=2&scrV=12#vii_1-p17.4
 762. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=2&scrV=13#v_2-p32.3
 763. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=2&scrV=14#iii.iv.iii-p11.2
 764. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=3&scrV=0#ix_2-p22.1
 765. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=3&scrV=3#v-p9.1
 766. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=3&scrV=3#viii_2-p13.3
 767. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=3&scrV=3#viii_2-p22.1
 768. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=3&scrV=3#vi_4-p18.2
 769. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=3&scrV=4#viii_2-p13.4
 770. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=3&scrV=4#viii_2-p22.2
 771. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=3&scrV=5#viii_2-p22.3
 772. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Titus&scrCh=3&scrV=6#viii_2-p22.4
 773. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=1&scrV=1#iii.ii.iii-p17.1
 774. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=1&scrV=1#iv_1-p7.1
 775. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=1&scrV=2#iv_5-p20.3
 776. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=1&scrV=6#i_2-p29.1
 777. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=2&scrV=2#iv_1-p7.3
 778. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=2&scrV=3#iv_1-p8.3
 779. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=2&scrV=4#iii.v.ii-p15.2
 780. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=2&scrV=7#i_2-p30.1
 781. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=2&scrV=17#v_3-p17.2
 782. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=2&scrV=18#v_3-p17.3
 783. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=3&scrV=11#iii.ii.iii-p10.1
 784. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=3&scrV=12#v_3-p4.3
 785. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=4&scrV=4#iii.ii.iii-p21.1
 786. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=4&scrV=5#iii.ii.iii-p21.2
 787. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=4&scrV=12#iv-p24.1
 788. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=4&scrV=13#vii_2-p25.1
 789. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=5&scrV=9#iii.i.iii-p14.10
 790. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=5&scrV=9#i_6-p28.6
 791. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=5&scrV=9#x-p28.8
 792. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=7#iii.ii.iii-p18.1
 793. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=8#iii.ii.iii-p18.2
 794. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=9#i_5-p27.11
 795. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=9#x-p28.1
 796. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=17#xiv-p19.1
 797. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=17#vi_2-p21.2
 798. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=18#xiv-p19.2
 799. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=18#iii.iii.iii-p11.1
 800. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=18#vi_2-p21.3
 801. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=18#x-p20.1
 802. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=19#v_2-p34.4
 803. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=19#viii-p10.4
 804. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=19#x-p8.2
 805. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=19#x-p20.2
 806. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=20#viii-p10.5
 807. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=6&scrV=20#x-p20.3
 808. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=7&scrV=18#vi_2-p29.4
 809. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=9&scrV=26#iv_4-p6.3
 810. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=10&scrV=22#v_5-p15.4
 811. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=10&scrV=29#iii.ii.iii-p19.2
 812. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=10&scrV=29#vi_2-p26.3
 813. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=10&scrV=34#vii_1-p21.1
 814. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=10&scrV=36#xiv-p27.1
 815. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=10&scrV=37#v_2-p12.1
 816. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=10&scrV=38#x_1-p16.1
 817. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=10&scrV=39#i_6-p17.3
 818. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=10&scrV=39#iii.iii.ii-p9.4
 819. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=0#v_3-p18.2
 820. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=1#i_6-p17.4
 821. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=1#iii.iii.ii-p22.1
 822. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=1#v_2-p12.2
 823. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=1#vii_1-p14.1
 824. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=1#vii_1-p24.2
 825. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=1#viii-p10.1
 826. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=1#x-p18.1
 827. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=1#iii.v.iii-p7.1
 828. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=2#i_4-p29.2
 829. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=6#viii-p16.1
 830. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=6#viii_1-p14.1
 831. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=7#vii-p15.6
 832. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=13#v_2-p25.1
 833. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=16#v_2-p25.2
 834. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=26#iii.iii.ii-p22.2
 835. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=11&scrV=37#vii_1-p24.1
 836. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=12&scrV=3#vi-p8.1
 837. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=12&scrV=3#vii-p15.5
 838. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=12&scrV=9#xi_1-p15.2
 839. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=12&scrV=14#x-p28.11
 840. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=12&scrV=23#viii-p17.1
 841. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=12&scrV=25#iii.ii.iii-p17.2
 842. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=13&scrV=5#viii_1-p30.1
 843. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=13&scrV=20#vi_2-p26.4
 844. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Heb&scrCh=13&scrV=21#vi_2-p26.5
 845. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=1&scrV=14#iii.ii.iii-p24.3
 846. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=1&scrV=17#vi_4-p11.1
 847. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=1&scrV=18#vi_4-p8.2
 848. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=1&scrV=18#x_2-p31.1
 849. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=1&scrV=18#xi_1-p26.1
 850. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=14#i_7-p9.1
 851. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=15#iii.iv.ii-p4.1
 852. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#iii_1-p4.2
 853. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#i_7-p1.1
 854. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#iii.iv.ii-p2.1
 855. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#iii.iv.iii-p2.1
 856. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#iv_4-p2.1
 857. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#v_3-p2.1
 858. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#vi_3-p2.1
 859. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#vii_2-p2.1
 860. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#viii_1-p2.1
 861. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#ix_1-p2.1
 862. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=2&scrV=23#x_1-p2.1
 863. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jas&scrCh=3&scrV=13#x_2-p12.1
 864. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=3#xiv-p16.1
 865. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=3#viii-p8.2
 866. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=3#viii-p25.1
 867. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=3#viii_2-p25.3
 868. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=3#xi_1-p24.2
 869. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=9#i_6-p17.2
 870. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=9#iii.iii.ii-p9.3
 871. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=10#i_7-p4.4
 872. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=11#i_7-p4.5
 873. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=13#i_6-p17.1
 874. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=13#v_2-p17.1
 875. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=13#vii_1-p17.2
 876. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=20#vi_2-p11.2
 877. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=21#ix_1-p10.1
 878. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=21#x_1-p6.1
 879. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=23#vi_4-p11.3
 880. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=23#viii_2-p33.2
 881. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=23#xi_1-p26.2
 882. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=24#viii_2-p33.3
 883. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=1&scrV=25#viii_2-p33.4
 884. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=2&scrV=4#iv_4-p10.2
 885. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=2&scrV=5#iv_4-p10.3
 886. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=2&scrV=7#vii_2-p10.1
 887. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=2&scrV=24#iii.i.ii-p10.2
 888. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=2&scrV=24#xi-p8.1
 889. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=2&scrV=24#iv_4-p6.1
 890. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=3&scrV=15#xiv-p25.1
 891. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=3&scrV=21#iv-p17.1
 892. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=4&scrV=4#vii_1-p17.1
 893. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=4&scrV=7#iii.i.ii-p13.1
 894. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=4&scrV=11#vii-p17.3
 895. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1Pet&scrCh=5&scrV=10#v_2-p11.3
 896. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=1&scrV=3#xi-p18.1
 897. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=1&scrV=3#vi_4-p13.1
 898. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=1&scrV=3#viii_2-p19.1
 899. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=1&scrV=4#xi-p18.2
 900. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=3&scrV=7#iii.i.ii-p14.1
 901. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=3&scrV=7#iii.i.ii-p14.3
 902. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=3&scrV=9#iii-p30.1
 903. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=3&scrV=9#iii.i.ii-p13.2
 904. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=3&scrV=10#iii-p30.2
 905. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=3&scrV=10#xiii-p12.1
 906. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=3&scrV=15#ix-p22.3
 907. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=2Pet&scrCh=3&scrV=15#ix-p22.4
 908. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=1&scrV=3#iv_4-p11.1
 909. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=1&scrV=5#viii_2-p25.4
 910. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=1&scrV=7#viii_1-p21.1
 911. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=2&scrV=1#vi_2-p29.3
 912. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=2&scrV=13#viii_2-p21.1
 913. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=2&scrV=15#iii.i.iii-p11.1
 914. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=2&scrV=15#iii.iii.ii-p23.1
 915. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=2&scrV=20#vi_2-p27.2
 916. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=2&scrV=23#iv_5-p35.1
 917. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=2&scrV=23#xi_1-p22.1
 918. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=1#viii-p11.1
 919. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=1#x-p7.1
 920. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=2#xiii-p39.1
 921. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=3#i_6-p27.1
 922. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=5#xii_1-p22.1
 923. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=8#vii_3-p4.3
 924. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=9#x_2-p14.1
 925. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=10#iii.i.iii-p14.6
 926. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=10#v_5-p6.2
 927. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=10#xi_1-p11.1
 928. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=17#iii.iv.ii-p4.2
 929. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=18#xiii-p36.1
 930. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=3&scrV=29#iv-p40.4
 931. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=4&scrV=4#vii_3-p7.3
 932. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=4&scrV=5#vii_3-p8.2
 933. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=4&scrV=6#vii_3-p8.1
 934. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=4&scrV=14#xii_1-p20.2
 935. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=4&scrV=15#i_8-p13.1
 936. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=4&scrV=15#xii_1-p8.1
 937. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=4&scrV=15#xii_1-p20.1
 938. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=4&scrV=19#v_2-p20.3
 939. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#iii_1-p5.2
 940. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#i_8-p2.1
 941. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#iii.v.ii-p2.1
 942. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#iii.v.iii-p2.1
 943. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#iv_5-p2.1
 944. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#v_5-p2.1
 945. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#vi_4-p2.1
 946. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#vii_3-p2.1
 947. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#viii_2-p2.1
 948. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#ix_2-p2.1
 949. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#x_2-p2.1
 950. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#xi_1-p2.1
 951. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=1#xii_1-p2.1
 952. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=4#vii_3-p9.1
 953. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=5#vii_3-p9.2
 954. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=10#vi_3-p15.2
 955. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=10#xii_1-p10.2
 956. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=12#iii.iv.iii-p9.1
 957. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=12#iv_5-p5.2
 958. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=12#iv_5-p29.1
 959. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=19#iii.iii.ii-p8.3
 960. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=19#viii_2-p20.1
 961. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=20#i_8-p19.1
 962. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=1John&scrCh=5&scrV=20#iv_5-p5.3
 963. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jude&scrCh=1&scrV=21#xiv-p22.4
 964. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Jude&scrCh=1&scrV=21#x_1-p20.3
 965. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=1&scrV=5#viii_1-p7.2
 966. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=2&scrV=17#vi_1-p23.5
 967. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=3&scrV=9#viii_2-p35.1
 968. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=3&scrV=12#vi_1-p23.3
 969. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=3&scrV=17#vi_1-p23.4
 970. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=3&scrV=18#i_7-p21.3
 971. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=3&scrV=21#vi_1-p23.2
 972. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=4&scrV=11#vi_4-p8.1
 973. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=12&scrV=11#vii_2-p21.4
 974. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=15&scrV=3#iii.i.iii-p15.6
 975. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=19&scrV=10#iii.v.ii-p6.1
 976. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=20&scrV=6#v_3-p18.1
 977. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=21&scrV=5#v_5-p11.4
 978. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=21&scrV=11#i_5-p27.3
 979. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=21&scrV=24#i_6-p33.1
 980. file:///ccel/h/howe_john/howe08/cache/howe08.html3?scrBook=Rev&scrCh=21&scrV=24#iii.iii.ii-p6.1
 981. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-p14.2
 982. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-p14.3
 983. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-p15.1
 984. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-p19.1
 985. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-p33.2
 986. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-p6.1
 987. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-p25.8
 988. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-p26.1
 989. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-p11.1
 990. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-p11.1
 991. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-p29.6
 992. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-p7.1
 993. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-p7.2
 994. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-p16.1
 995. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-p18.2
 996. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-p35.1
 997. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-p17.1
 998. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-p31.1
 999. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-p22.2
1000. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-p21.2
1001. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-p26.1
1002. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-p17.1
1003. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-p14.1
1004. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-p7.2
1005. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-p5.1
1006. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-p5.2
1007. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-p12.1
1008. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-p8.1
1009. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-p8.2
1010. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-p9.1
1011. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-p25.3
1012. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-p25.4
1013. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-p5.4
1014. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-p6.3
1015. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-p6.4
1016. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-p6.2
1017. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-p14.1
1018. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-p7.2
1019. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-p13.3
1020. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-p26.2
1021. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-p11.1
1022. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.iii-p12.1
1023. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-p5.1
1024. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-p33.5
1025. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-p30.1
1026. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-p6.1
1027. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-p5.2
1028. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-p5.1
1029. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-p18.1
1030. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-p14.1
1031. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-p10.3
1032. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-p21.2
1033. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-p23.4
1034. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-p5.3
1035. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-p17.1
1036. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-p30.1
1037. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-p8.2
1038. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-p20.1
1039. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-p7.2
1040. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-p21.1
1041. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-p33.1
1042. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-p22.1
1043. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-p24.1
1044. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-p17.1
1045. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-p13.1
1046. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-p21.1
1047. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-p18.3
1048. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-p18.6
1049. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-p23.2
1050. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-p6.2
1051. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-p27.2
1052. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-p8.1
1053. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-p12.2
1054. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-p10.6
1055. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-p16.1
1056. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-p11.2
1057. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-p11.1
1058. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-p11.8
1059. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-p11.1
1060. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-p10.4
1061. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-p10.5
1062. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-p6.2
1063. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-p11.3
1064. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-p6.3
1065. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-p25.2
1066. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-p25.1
1067. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-p20.2
1068. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-p14.1
1069. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-p26.2
1070. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-p19.5
1071. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-p4.2
1072. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-p19.2
1073. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-p18.5
1074. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-p18.4
1075. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-p33.2
1076. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-p8.1
1077. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-p22.2
1078. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-p11.1
1079. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-p23.3
1080. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-p17.3
1081. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-p8.1
1082. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-p26.3
1083. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-p4.1
1084. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-p4.1
1085. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-p6.1
1086. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-p17.1
1087. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-p27.1
1088. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-p11.2
1089. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-p25.1
1090. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-p26.2
1091. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i-Page_i
1092. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i-Page_ii
1093. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i-Page_iii
1094. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_1-Page_iv
1095. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_1-Page_1
1096. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_2
1097. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_3
1098. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_4
1099. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_5
1100. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_6
1101. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_7
1102. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_8
1103. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_9
1104. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_10
1105. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_11
1106. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_12
1107. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_13
1108. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_2-Page_14
1109. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_15
1110. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_16
1111. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_17
1112. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_18
1113. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_19
1114. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_20
1115. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_21
1116. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_22
1117. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_23
1118. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_24
1119. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ii.i.ii-Page_25
1120. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_26
1121. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_27
1122. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_28
1123. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_29
1124. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_30
1125. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_31
1126. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_32
1127. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_33
1128. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_34
1129. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_35
1130. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_36
1131. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii-Page_37
1132. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_40
1133. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_41
1134. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_42
1135. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_43
1136. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_44
1137. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_45
1138. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_46
1139. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_47
1140. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_48
1141. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_49
1142. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_4-Page_50
1143. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_51
1144. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_52
1145. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_53
1146. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_54
1147. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_55
1148. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_56
1149. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_57
1150. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_58
1151. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_59
1152. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_60
1153. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.ii-Page_61
1154. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_62
1155. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_68
1156. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_64
1157. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_65
1158. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_66
1159. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_67
1160. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_68_1
1161. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_69
1162. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_70
1163. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_71
1164. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_72
1165. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.i.iii-Page_73
1166. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_74
1167. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_75
1168. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_76
1169. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_77
1170. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_78
1171. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_79
1172. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_80
1173. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_81
1174. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_82
1175. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_83
1176. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_84
1177. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv-Page_85
1178. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_86
1179. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_87
1180. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_88
1181. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_89
1182. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_90
1183. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_91
1184. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_92
1185. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_93
1186. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_94
1187. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_95
1188. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_96
1189. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_97
1190. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_98
1191. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v-Page_99
1192. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_100
1193. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_101
1194. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_102
1195. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_103
1196. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_104
1197. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_105
1198. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_106
1199. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_107
1200. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_108
1201. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_109
1202. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi-Page_110
1203. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_111
1204. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_112
1205. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_118
1206. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_114
1207. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_115
1208. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_116
1209. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_117
1210. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_118_1
1211. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_119
1212. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_120
1213. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_121
1214. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_122
1215. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii-Page_123
1216. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_124
1217. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_125
1218. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_126
1219. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_127
1220. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_128
1221. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_129
1222. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_130
1223. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_131
1224. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_132
1225. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_133
1226. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_134
1227. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_135
1228. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_5-Page_136
1229. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_137
1230. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_138
1231. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_139
1232. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_140
1233. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_141
1234. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_142
1235. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_143
1236. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_144
1237. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_146
1238. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_146_1
1239. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_147
1240. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.ii-Page_148
1241. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_149
1242. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_150
1243. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_151
1244. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_152
1245. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_153
1246. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_154
1247. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_155
1248. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_156
1249. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_157
1250. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_158
1251. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.ii.iii-Page_159
1252. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_1-Page_160
1253. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_1-Page_161
1254. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_1-Page_162
1255. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_1-Page_163
1256. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_1-Page_164
1257. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_1-Page_165
1258. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_1-Page_166
1259. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_1-Page_167
1260. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_1-Page_168
1261. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_1-Page_169
1262. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_170
1263. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_171
1264. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_172
1265. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_173
1266. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_174
1267. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_175
1268. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_176
1269. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_177
1270. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_178
1271. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_179
1272. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_180
1273. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_1-Page_181
1274. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_182
1275. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_183
1276. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_184
1277. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_185
1278. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_186
1279. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_187
1280. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_188
1281. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_189
1282. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_190
1283. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_191
1284. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_192
1285. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_193
1286. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_1-Page_194
1287. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_195
1288. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_196
1289. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_197
1290. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_198
1291. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_199
1292. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_200
1293. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_201
1294. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_202
1295. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_203
1296. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_204
1297. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_6-Page_205
1298. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_206
1299. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_207
1300. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_208
1301. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_209
1302. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_210
1303. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_211
1304. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_212
1305. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_213
1306. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_214
1307. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_215
1308. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_216
1309. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_217
1310. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.ii-Page_218
1311. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_219
1312. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_220
1313. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_221
1314. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_222
1315. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_223
1316. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_224
1317. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_225
1318. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_226
1319. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_227
1320. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_228
1321. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_229
1322. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_230
1323. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_281
1324. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_232
1325. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_233
1326. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iii.iii-Page_234
1327. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_235
1328. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_236
1329. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_237
1330. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_238
1331. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_239
1332. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_240
1333. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_241
1334. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_242
1335. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_243
1336. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_244
1337. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_245
1338. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_246
1339. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_247
1340. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_2-Page_248
1341. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_249
1342. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_250
1343. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_251
1344. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_252
1345. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_253
1346. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_254
1347. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_255
1348. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_256
1349. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_257
1350. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_258
1351. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_259
1352. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_260
1353. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_261
1354. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_262
1355. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_2-Page_263
1356. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_264
1357. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_265
1358. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_266
1359. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_267
1360. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_268
1361. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_269
1362. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_270
1363. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_271
1364. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_272
1365. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_273
1366. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_274
1367. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_2-Page_275
1368. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_276
1369. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_277
1370. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_278
1371. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_279
1372. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_280
1373. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_281
1374. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_282
1375. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_283
1376. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_284
1377. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_285
1378. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_286
1379. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_287
1380. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_288
1381. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_289
1382. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_1-Page_290
1383. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_291
1384. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_292
1385. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_293
1386. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_294
1387. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_295
1388. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_296
1389. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_297
1390. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_298
1391. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_299
1392. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_300
1393. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_301
1394. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_302
1395. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii-Page_302_1
1396. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_304
1397. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_305
1398. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_306
1399. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_307
1400. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_308
1401. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_309
1402. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_310
1403. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_311
1404. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_312
1405. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_313
1406. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix-Page_314
1407. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_315
1408. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_316
1409. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_317
1410. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_318
1411. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_319
1412. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_320
1413. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_321
1414. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_322
1415. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_323
1416. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_324
1417. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x-Page_325
1418. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_326
1419. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_327
1420. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_328
1421. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_329
1422. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_330
1423. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_331
1424. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_332
1425. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_333
1426. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_334
1427. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_335
1428. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_336
1429. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_337
1430. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi-Page_338
1431. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_339
1432. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_340
1433. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_341
1434. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_342
1435. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_343
1436. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_344
1437. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_345
1438. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_346
1439. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_347
1440. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_348
1441. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_349
1442. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii-Page_350
1443. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_351
1444. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_352
1445. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_353
1446. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_354
1447. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_355
1448. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_356
1449. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_357
1450. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_358
1451. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_359
1452. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_360
1453. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_361
1454. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_362
1455. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_363
1456. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiii-Page_364
1457. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_365
1458. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_366
1459. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_367
1460. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_368
1461. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_369
1462. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_370
1463. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_371
1464. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_372
1465. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_373
1466. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_374
1467. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_375
1468. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xiv-Page_376
1469. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_7-Page_376
1470. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_7-Page_378
1471. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_7-Page_379
1472. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_7-Page_380
1473. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_7-Page_381
1474. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_7-Page_382
1475. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_7-Page_383
1476. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.ii-Page_384
1477. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.ii-Page_385
1478. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.ii-Page_386
1479. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.ii-Page_387
1480. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.ii-Page_388
1481. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.ii-Page_389
1482. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.ii-Page_390
1483. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.iii-Page_391
1484. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.iii-Page_392
1485. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.iii-Page_393
1486. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.iii-Page_394
1487. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.iii-Page_395
1488. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.iii-Page_396
1489. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.iii-Page_397
1490. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.iii-Page_398
1491. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.iv.iii-Page_399
1492. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-Page_400
1493. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-Page_401
1494. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-Page_402
1495. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-Page_403
1496. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-Page_404
1497. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-Page_405
1498. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-Page_406
1499. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-Page_407
1500. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-Page_408
1501. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_4-Page_409
1502. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-Page_410
1503. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-Page_411
1504. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-Page_412
1505. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-Page_413
1506. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-Page_414
1507. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-Page_415
1508. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-Page_416
1509. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-Page_417
1510. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-Page_418
1511. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_3-Page_419
1512. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_420
1513. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_421
1514. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_422
1515. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_423
1516. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_424
1517. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_425
1518. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_426
1519. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_427
1520. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_428
1521. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_429
1522. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_3-Page_430
1523. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_431
1524. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_432
1525. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_433
1526. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_434
1527. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_435
1528. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_436
1529. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_437
1530. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_438
1531. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_439
1532. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_440
1533. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_441
1534. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_442
1535. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_2-Page_443
1536. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_444
1537. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_445
1538. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_446
1539. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_447
1540. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_448
1541. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_449
1542. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_450
1543. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_451
1544. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_452
1545. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_453
1546. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_454
1547. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_455
1548. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_456
1549. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_457
1550. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_458
1551. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_459
1552. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_460
1553. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_461
1554. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_1-Page_462
1555. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_1-Page_463
1556. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_1-Page_464
1557. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_1-Page_465
1558. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_1-Page_466
1559. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_1-Page_467
1560. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_1-Page_468
1561. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_1-Page_469
1562. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_1-Page_470
1563. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_471
1564. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_472
1565. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_473
1566. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_474
1567. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_475
1568. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_476
1569. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_477
1570. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_478
1571. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_479
1572. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_480
1573. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_481
1574. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_482
1575. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_483
1576. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_1-Page_484
1577. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_485
1578. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_486
1579. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_487
1580. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_488
1581. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_489
1582. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_490
1583. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_491
1584. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_492
1585. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_493
1586. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_494
1587. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_495
1588. file:///ccel/h/howe_john/howe08/cache/howe08.html3#i_8-Page_496
1589. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.ii-Page_497
1590. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.ii-Page_498
1591. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.ii-Page_499
1592. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.ii-Page_500
1593. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.ii-Page_501
1594. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.ii-Page_502
1595. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.ii-Page_503
1596. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.ii-Page_504
1597. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-Page_505
1598. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-Page_506
1599. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-Page_507
1600. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-Page_508
1601. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-Page_509
1602. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-Page_510
1603. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-Page_511
1604. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-Page_512
1605. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iii.v.iii-Page_513
1606. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-Page_514
1607. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-Page_515
1608. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-Page_516
1609. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-Page_517
1610. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-Page_518
1611. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-Page_519
1612. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-Page_520
1613. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-Page_521
1614. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-Page_522
1615. file:///ccel/h/howe_john/howe08/cache/howe08.html3#iv_5-Page_523
1616. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-Page_524
1617. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-Page_525
1618. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-Page_526
1619. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-Page_527
1620. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-Page_528
1621. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-Page_529
1622. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-Page_530
1623. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-Page_531
1624. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-Page_532
1625. file:///ccel/h/howe_john/howe08/cache/howe08.html3#v_5-Page_533
1626. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_534
1627. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_535
1628. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_536
1629. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_537
1630. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_538
1631. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_539
1632. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_540
1633. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_541
1634. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_542
1635. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_543
1636. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vi_4-Page_544
1637. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-Page_545
1638. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-Page_546
1639. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-Page_547
1640. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-Page_548
1641. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-Page_549
1642. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-Page_550
1643. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-Page_551
1644. file:///ccel/h/howe_john/howe08/cache/howe08.html3#vii_3-Page_552
1645. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_553
1646. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_554
1647. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_555
1648. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_556
1649. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_557
1650. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_558
1651. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_559
1652. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_560
1653. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_561
1654. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_562
1655. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_563
1656. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_564
1657. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_565
1658. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_566
1659. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_567
1660. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_568
1661. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_569
1662. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_570
1663. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_571
1664. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_572
1665. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_573
1666. file:///ccel/h/howe_john/howe08/cache/howe08.html3#viii_2-Page_574
1667. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_2-Page_575
1668. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_2-Page_576
1669. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_2-Page_577
1670. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_2-Page_578
1671. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_2-Page_579
1672. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_2-Page_580
1673. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_2-Page_581
1674. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_2-Page_582
1675. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_2-Page_583
1676. file:///ccel/h/howe_john/howe08/cache/howe08.html3#ix_2-Page_584
1677. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_585
1678. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_586
1679. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_587
1680. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_588
1681. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_589
1682. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_590
1683. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_591
1684. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_592
1685. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_593
1686. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_594
1687. file:///ccel/h/howe_john/howe08/cache/howe08.html3#x_2-Page_595
1688. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_596
1689. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_597
1690. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_598
1691. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_599
1692. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_600
1693. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_601
1694. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_602
1695. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_603
1696. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_604
1697. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_605
1698. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xi_1-Page_606
1699. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_607
1700. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_608
1701. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_609
1702. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_610
1703. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_611
1704. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_612
1705. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_613
1706. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_614
1707. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_615
1708. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_616
1709. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_617
1710. file:///ccel/h/howe_john/howe08/cache/howe08.html3#xii_1-Page_618