tihtavy of ^he theological ^emvnarjp PRINCETON • NEW JERSEY PRESENTED BY Professor Hency van Dyke April 3, 1901 THE WHOLE WORKS REV. JOHN HOWE, M.A, A MEMOIll OF THE AUTHOR. IN EIGHT VOLUMES. VOL. vni. CONTAINING THE PRINCIPr.ES OF THE ORACLES OF COD. PART II. CONCLUDED. 0. 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. ILonbou : PUBLISHED BY F. VVESTLEY, 10, STATIONERS' COURT AND AVE-MARIA LANE AND SOLD BY WAUGH AND INNES, EDINBURGH; AND CHALMERS AND COLLINS, GLASGOW. 1822 B. Bensletj, Boll Court, Fleet Street. THE PRINCIPLES OF THE ORACLES OF GOD, AV TWO PARTS, NEVER BEFORE PUBLISHED. PART 11— Concluded. CONTAINING VI. THE GENERAL AND SPECIAL GRACE OF COD, IN ORDER TO THE RECOVERY OF APOSTATE SOULS, IN THREE LECTURES, ON LUKE 2. 14. LECTURE XLIII.* LUKK II. 14. Good will towards men. [The whole verse 7uns thus, — Glory to God in the highest, on earth peace, and good will towards men.] "Y"OU know we have been largely, and very lately, discours- ing 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 propen- sion towards men ; which is to be considered as that which leads on the whole of any design or endeavour to that pur- pose ; 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 * Preached. December 29, 1694. yoi. Tin. « :£ THE PRINCIPLES OF THE ORACLES OF GOD. (PART JI. 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 lo 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 trans- mitting of such a nature, (which as you have heard it did not seem meet to the divine wisdom to hinder by preter- natural means,) here was, hereupon, a continual war main- tained, and kept up on earth against heaven ; and this war carried on in an open hostility from age to age. Upon the discovery (1 say) of all this the true representation (however defective and short of the full) of the state of the case be- tween 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, ]. Sure, have expected that there should liave 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 hos- tility 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 ; (accom- plices 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 LEC. xLiii.) Grace in Man's Recovery. 3 those disingenuous, apostate, ungrateful generations and race of creatures, than those angels that retained their inte- grity, that left not their first estate. We would have ex- pected 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 disho- nours 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, thanto be sent as the quick executioners of the divine revenge upon such a- wicked world as this. i\nd again, upon the forementioned supposition, there are two things that we should as little ever have expected, to wit: ]. That there should ever have been a thought of favour and kindness in heaven, and with the God of heaven, to- wards 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 sucli an apostate dege- nerate 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 cotue 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 mes- sengers of such glad tidings, to wit, because they were B 2 4 THE PRINCIPLES OF THE ORACLES OF GOD. (PART 11. 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 won- dering 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 wick- edness, which, through a succession of many ages, for almost tour thousand years together, had prevailed, and been acted on the stage of this rebellious world. But we see that in all respects, " God's wajs are not as our ways, nor his thoughts as our thoughts ; but as the heavens are high above tne earth, so are his ways above our ways, and his thoughts above our thoughts," Isaiah Iv. 7. What was, with deepest and most profound wisdom, fore- laid with bin: 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 de- sign must fall into that very season which was fore-deler- mined for it, and then receive its punctual accomplishment: LEc. xLiii.) Grace in Man's Recovery. 5 according to that of the Apostle James, tliat 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, raid 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 ihing 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 \yere 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 IVom 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 inwrappingand preying upon the hearts and vitals of rnen, they were hugged as their only delec- table darlings ; and all their business, every where, was to B 3 O THE PRINCIPLES OF THE ORACLES OF GOD. (PART 11. 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 tirmly laid, and one thing so connected with another, that it was altogetlier undisappointable; lie 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 him- self. 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 compla- cency, 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 LEC» XLiii.) Christ the Sun of Righteousness. 7 name of " Emanuel, God with us :" a God among men, how extraordinary was that thing? And the way of its dis- covery, it was suitably, it was correspondeatly, extraordinary, too : that is, by an embassy of angels, this should be first made known to the world. They were not to be the or- dinary 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 affiight,) 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 number- less 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 Scrip- ture : " 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. (I.) 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 glor}^ 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, i t 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 : b4 8 THE PRINCIPLES OF THE ORACLES OP GOD. (PART II* 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 hi» offending creatures here below. Other peace will propor- tionably, 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 ir> 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 hare 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 j,Ec. XLiii.) Final End of Christ^s Incarnation. 9 in ruin^ it" 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 the 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 him- self is the Supreme Judge : and, indeed, there is no com- petent 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 satis- faction 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, 1 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 ; 10 THE PRINCIPLES OF THE ORACLES OF GOD. (PART II. 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 refer- ence 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 imme- diately 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 dis- tinctly 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. 1 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 matterof 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 no- thing, 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. LEc. xLiii.) The Saying of the Jngels opened. 11 Let us but take notice, by the way, (before we come to collect from hence what the form of this saying must im- port,) 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 Iiere 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, justi- fied 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 ; there- fore, 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 (ccelites) 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 to shine as an illustrious person, in bright celestial glory, visibly and openly attended with guards of angels ; his 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 12 THE PRINCIPLES OF THE ORACLES OF GOD. (PART 11. 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 inha- bitants 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 minis- tered 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 necessarj^ 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, [].] 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 acknow- ledgment 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 busi- ness 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 LEC. xLiil.) The Saying of the Angels opened. 13 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 infi- nitely 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 spring- ing 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 sFiould 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 chil- dren of men ; (as miserable as their state and condition 14 THE PRINCIPLES OF THE ORACLES OF GOD. (PART II. 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 crea- tures. The angels of 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 maybe 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 consi- dering what we are here for, or what the Son of God did one day come hither for! What awakenings do we need? And before God shall have his glory, and the earth its peace, what wonderful changes are there yet to be wrought in the minds and spirits of men? And surely if God have any kindness for us, there will be great change wrought upon us. LECTURE XLVI*. But now to go on to the second thing, the material im- port 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 tlie creature's end. It cannot be understood in reference to both the same way. In reference to tlie 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 * Preached, January 12, 1694. LEC. XLiv.) Material Import of the Words. 15 first whereof is fundamental to the second, the agnition of his glory, and the manifestation of his glory. The acknow- ledgment 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 Ivii. and in multitudes of like passages of Scrip- ture. " So is our light to shine before men, that they may see our good works, and glorify our father which is in hea- ven." Matt. V. 16. That his glor}-^ 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 up thoughts very unsuitable, and very dishonourable, and very injurious, to the great and blessed God. That design which hath been already men- tioned, 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 term inative 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. What- soever we do, must be done, must be all consecrated unto this end, have a stamp of holiness put upon it, by a dedi- cation " 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 suit- able 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 16 THE PRINCIPLES OF THE ORACLES OF COD. (PART II. good man, to do such and such good actions for this as nis 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 them- selves 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 one's end, and one's good, are convertible terms, and signify the same thing. Finis et honut, coiivertuntur, philosophers use to say j to wit, that LEC. xLiv.) Peace between God and Man. 17 which is any one's ultimate end, which is so de JHre, is his highest and chiefest good. Now nothing is plainer than that there is no good adequate to God, hut 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 tiie 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 plea- sure 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 perfec- tion 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 intel- ligent 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 ac- knowledgment 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, 1 say, the first result of this undertaking, upon which our Lord Jesus Christ VOL. via. c 18 THE PniNCIPLES OF THE OKACLES OF GOD. (PART 11. 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, in my way to the third thing which 1 most principally intended, in my pitching upon this Scripture; to wit, the original and fountain of 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 de- pendent 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 LF.r. XLiv.) Peace belneoi God (Did M(ut. !}♦ be understood to have been contentedly employed upon this errand, to j)roclaim peace, peace to the inliabitants 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 mere}', and reserved unto the judgment of the great day, they wil- lingly 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 intend- ment of it between both, that God should be reconciled to them, and they should he reconciled unto God. Am\, 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 ro 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 1 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 re- venge, 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 liirn in acts of hatred and aversion : they no longer say to him, c2 20 THE PRINCIPLES OF THE ORACLES OF GOD. (PART 11. " Depart from us, we desire not the knowledge of thy ways :" they are no longer fighting against the righteous- ■ ness 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 liostilities, 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 i\\)i)n them in acts of grace, kindness, and goodness. His Spirit wa3 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 tiiese restraints. It now freely bieathes 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, heal- ing 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 stran- ger 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 daikness 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 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 J)ivine Spirit freely breathes on ihem, 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 liave 1 in heaven but thee, or whom can I desire on earth in LEc. XLiv.) Peace among Men. 21 comparison of" thee ?" Psalm Ixxiii. 25. This is the pri- mary 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 consi- dered, and that is — peace upon earth, among the inhabi- tants 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 reconci- liation that was first to be brought about between Jew and Gentile. " He is our peace, Tiaving ma'de both one," Ephes. ii. 13. so as that the highest enmities and animo- sities 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 Israel- ites, 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 J, 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 king- dom 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 know- c3 32 THE PRINCIPLES OF THE OKACLES OF GOD. (PART II. ledge 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 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 liave broken with God, and the breach remains between him and them. Accord- ing to what was emblematically held forth in reference to God, and the |)eople of Israel and Judah ; that is, by the two staves of beauty and of bands; the staff of beauty signi- fying 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 well- sprinj^ 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, 1 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 bpsed creatures. And. LEC. xLiv.) Analysis of the Author's Plan. 23 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, yi. The effects wrought in all that shall actually apper- tain and belong to God, and be brought home to him, in and by Christ, this Great Head of the reducees, of return- ing 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 uersist, 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. Vl^hence 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, c4 24 THE PRINCIPLES OF THE ORACLES OF GOD. (PART II. 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 unintel- ligible 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 1 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 distin- guishing 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 no- tion of a living creature, an animal taken at large, therefore. LEC. XLV.) General Good-will of God. 25 1 can the less conceive or take in the special notion of a particular sort of living creatures, that can do more than an ordinary livin^ 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 benig- nity. And consider, also, the same sort of creatures having, likewise somewhat beyond and superadded to the mere natural image of God, to wit, his holy image; this is the effect, (wherever it is, as the case of man is now become,) and can be the effect of nothing else, but special grace: but this I only lay before you by the way to that which we are to insist upon particularly. LECTURE XLV.* LUKE TI. 14. Good-zcill tozcards 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 considera- tion. 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 * Preached Janaary 19, 1604. 26 THE PRINCIPLES OF THE ORACLES OF GOD. (PART II. 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 my- self 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 mamtain the truth against them. But here my more principal design is, to let you see, by the arguments 1 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 makethino;s, 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 ol' 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 re- lief is yet in their case, (as black as it looks to be,) while they are under the dispensation of more general and com- LEc. xLv.) God's General Good-will to Men. 27 mon 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 1 have often reflected on in my own thoughts,) that very generally mercies should be thought less valuable, for that vejy 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 belonged 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 dif- fuses 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 liead of arguments, 28 THE PRINCIPLES OF THE ORACLES OF GOD. (PART II. shew what it is that men might collect (if they would use their thoughts and understandings aright) from such ap- pearances 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 argu- ings 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 argu- ments ; 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 hav- ing 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 an}'^ 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 con- firmed 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 LEc. XLV.) God's General Good-mil to Men. 29 such do find at such times in their own spirits from a 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 labour- ing 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 unex- pressive of it. So he speaks of himself, who best knows his own nature, Exod. xx'xiv. 6, 7, &• 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 posses- sion 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 30 THE PRINCIPLES OP THE OPwACLES OP GOD. (PART II. 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 have 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 lake no noticeof 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. Thus 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, withx his LEC. XLV.) God's General Good-will to Men. 31 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 1 hope generally have not forgotten, at least cannot be ignorant,) of the neces- sary 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 Jets 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 taber- nacles 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 con- tinues 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 \&y a dying, he solemnly gave God thanks that he had made him a jiian, 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 consi- der 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 32 THE PRINCIPLCS OF THE ORACLES OF COD. (PART II. 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 prompt- ed 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 ac- count. 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 them- selves 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 off"spring, 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 appre- hended 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. \6. 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 spi- rits; (as the soirits 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 LBc. XLV.) God's General Good-will to Men. 33 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 directl}' to speak, when I come to speak of God's good will to men, considered comparative!}' with the course of his dispensation towards that other order of apostate crea- tures. And, 4. The constant exercise of God's patience is a great ar- gument 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 accom- panying him. And more or less men have consciences ac- cusing and excusing, by turns, as the matter lies in view before us, Romans ii. 15. >Jow 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 apos- tacy 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 consi- der 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 him- self 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 VOL. VIII, D 34 THE PRINCIPLES OF THE ORACLES OF GOD. (pART IT, that to be resolved into, but divine goodness f '' Despisest thou the riches of his goodness and long suffering, not knowing that the goodness of God should lead thee to re- pentance ?" 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 will- ing that any should perish ; but that they may come to the knowledge of the truth, and be saved." And we are to ac- count 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-suffer- ing of the Lord salvation ; to wit, that he doth use this me- thod 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 argu- ment, 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 oft" 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 pleas- ing entertainment to man during his residence and abode here. Oh, the riches of the Divine goodness towards apos- tate, degenerate, fallen creatures ! These very things have a ducture, a leadingness with them. When God doth imme- diately please and gratify sense, there is an aptitude in this to instruct minds to reach the understandings of men, to LEC. XLV.) God's General Good-will to Men. 35 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 be 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 natu- ral ; that he hath prompted men to live in societies for common mutual defence ; that he hath so severely threat- ened 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 crea- tures that do inhabit this earth ; because this is an improve- able life; this is a thing that may be grafted upon ; noble grafts may be inserted here into an human life; there- fore, 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 1 set as a boundary and guard, to preserve so valuable and so pre- cious a thing. And then he takes such care for the keeping up of com- mon order in this world, that he hath appointed magis- tracy, 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 peace- ful region would this world be! So that men might have an opportunity to consider, at leisure, the greater concern- ments of another world. He hath, as to this, done several, things most highly becoming the goodness and benignit}'^ of a God towards such creatures as we were become. And then the obligation that he holds men under unto na- tural 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 D 2 36 THE PRINCIPLES OF THE ORACLES OF GOD. (PART 11. general to be religious, obliging tbem 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 com- f)lains that they do not come to him, nor will come. M^hen ooking 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 iieaven towards men on earth, as neg- lectful 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 cTiarge 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. 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 soul^. 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. D3 SERMON I. * 2 CORINTHIANS, IV. 2. iJommeHding ourselves to everi/ man's conscience in the sight of God. Ihese words, joined with what goes before, run thus: *^ therefore, seeing we have this ministry, as we have received raercy, we faint not : but have renounced the hidden things of dishonesty, not walking in craftiness, nor handhng 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 ma- naging 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 irj the whole verse a double account of his way in ma- naging his ministerial work — A negative account, and a positive. ]. 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 de- signs, 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 rea- * Preached January 11, 1690. D 4 40 THE GOSPEL RECOMMENDS ITSELF. son 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 wel- fare 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 inha- bitants 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 men- tioned 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 1 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 SER. I.) Import of the Context. 41 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 glo- rious, 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, tliereupon, renounce all the hidden things of disho- nesty, 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 ot 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 42 THE GOSPEL RECOMMENDS ITSELF. 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 un- fainting resolution and fortitude in it. 1 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 accord- ing 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 abi- lity 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 80 the judgment of conscience is two-fold, either con- SEH. I. Doctrine of the Text. 43 cerning 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 1 to do this, or am 1 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 judg- ment 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, 1 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 com- plied 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 whereunlo we come under obhga- 44 THE GOSPEL RECOMMENDS ITSELF tion ; suppose ihat they are not such things wherein we are left at Hberty to judge and think as we please, as we are in multitudes ol' 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 m reference whereunto, we are laid under an obligation. All that doth come as much within the compass of that matter, wherein consci- ence 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 i' 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 of religion do, by a self- recommending evidence, approve themselves. 2. The second thing we have 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 evi- dence as immediately, as soon, as it is heard and proposed, to command the mind to close in with it. But the mean- ing is this, that whereas there are some things of that kind that carry their own light so apparently in 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 SER. I.) ■ -JBy its Truths. 45 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 onl)^ 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 cnrry 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 them- selves 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 Pre- cepts.— Srdly. 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. 46 THE GOSPEL RECOMMENDS ITSELF 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 con- stantly 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 1 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. — Srdly. 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 funda- mental to all things else. You find that so the Deity was proved by the apostle in that text we so lately insisted on, Kom. 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 revela- tion 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. 1.2. wrote by the Evangelist. lohn : " 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 tlicrc can be no change of a necessary Being; of a self-existing Being; SER. 1.) By its Truths. 47 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 patitiir 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, 1 am a made thing. If any should hesitate at it, do but take a turn or two m thinking, and the matter would strike you with fresh light again and again. Why, what ? Do not ye know that you have 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 tliat 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; 1 have then a spiritual intellectual nature belonging to me ; and therefore, certainly, such excellencies as 1 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. «J THE GOSPEL RECOMMENDS ITSELF " 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, siich 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, 1 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 dis- posal ; 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 Hfe 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, t 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 con- science 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 SER. I.) Bjf its Truths. 49 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 com- , pare 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 crea- ture ; endowed a creature with a power of thought, ori- ginall}' 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 crea- ture ; sure God never made me such a creature as I am become, as I have made myself; a creature, endowed with so noble intellectual powers, to debase myself; to make so sublime a thing, as an intelligent immortal mind, per- petually 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; 1 am a fallen crea- ture, and as long as this continues my posture, and the state and temper of my mind and spirit, I may see the VOL. VIII. E 50 THE GOSPEL RECOMMENDS ITSELF matter will issue ill at last. I am a degenerate creature, especially if it be considered how the stream and current ot ray 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 Iwiiiseifi' 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, 1 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 1 am fallen low already, 1 am still liable to fall lower; and 1 cannot tell whether 1 may fall, how low I may sink, and what finally will become of me; for 1 am falling lower and lower all the wiiile I am a stranger to God, and a vassal to sensual inclinations. And 1 here again appeal, doth not all this speak to conscience? And doth not every one find in him- self 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 con- science, (for that is to be a rebel against God too,) what will it come to ? Oh ! might that be but seriously consi- dered 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 followine: concernment to us, in order to our future and eternal welfare. SERMON II.* 2 CORINTHIANS, IV. 2. Commending ourselves to every man's conscience. That which we have in hand of the several things ob- served to you from the text and context, is. That the great things of religion do carry with them a self- * Preached January 18, 1690. SKR. II.) J3y Us Truths. &\ 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 f Such an one can never steer his course acceptably to God, or comfortably to himself; and, according to its retros- pect, conscience is to make a stand, look back upon the way that a man hath taken, and thereupon make its judgment ; whether lie 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 prin- cipally conscience, in reference to its prospect, that we have to do with it here; thouo;h 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 aresuper-naturally revealed one way or other, come to have this self-recommending evidence to the con- sciences 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, of 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 con- cern— 1st. The beginning of all things. — 2ndly. The apos- tacy of man. — Srdly. His redemption by Christ; — and 4thly. The final issue of all things. And as to the two E 2 52 THE GOSPEL RECOMMENDS ITSELF 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 recom- mend 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 him- self 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 cha- racter 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 nume- rous 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. SER. 11.) By its Truths. 53 (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 speak- ing : 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 con- science, 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 acknow-* ledgment 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 other- wise, 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 con- science 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 E 3 54 THE GOSPEL RECOMMENDS ITSELF 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 slaved 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." I 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, suit- able 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 njust say. In my con- science it must be so; so that, if any do not subject their SEU. II.) I^jf its Truths. 55 souls to the design of that gospel that hath revealed this to them ; it may be said to them, Oh ! foolish crea- tures, 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 represen- tation 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 efli'ect? That is, to turn them into the image of that Christ, that was crucified for them ; to make them pure, and holy_, and heavenly crea- tures, 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 evi- dence 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 re- demption 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 con- siders, into an assent : This cannot but be so, in my consci- ence 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 pre- sent state of things shall have an end. Any body that con- siders, 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 hare an end ? Sure any conscience of man must need say. This £4 66 THE GOSPEL RECOMMENDS ITSELF 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, the 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 we 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 imme- • diate 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 pati- ence, 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 divineword, "TheLord isnot 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 repen- tance ;" (2 Peter iii. 90 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 neg- ligence, 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 SER. II.) By it^ Truths. 67 this while like themselves ; they_, like men, have trans- gressed, 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." I^salm 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. 58 THE GOSPEL RECOMMENDS ITSELF 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 shalt 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 them- selves 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 commu- nicate 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 1 have, and the same natural capacities, both as to knowledge and enjoyment, should be loved by me as myself: Do not my fellow crea- tures of the same order deserve as much love as 1 do deserve ? And, therefore, can it be a reasonable thing that 1 should cut off myself from the coinmunij:y 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 anoilier, that is required in that other precept; having all lapsed and fallen, without SER. II.) 1>^ ii" Precepts. 5'> a reparation and renewal of Uieir 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 con- tain 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 invari- able 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 1 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 1 been a traitor to him that gave me breath, and shall I not repent of it? or doth that gospel enjoin me a wrong- ful thing that calls me to repentance ? i\nd shall I not be a vile creature if, being so called, I will never repent ; 60 THE GOSPEL RECOMMENDS ITSELF 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 tiicrn, which may affright a con- gregation, and striivC the hearts of all that hear them with terror. An lieart that cannot repent ! A heart that could sin, that would offend and affront God, but .that cannot repent; repentance is liid 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 pay- ing 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. x\nd herem 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 he 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 liim 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 1 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 ray case, and being reduced to this, to bethink myself of returning to God, and I know there is no coming at him, SER III.) Bt/ its Precepts. (Si 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, 1 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, 1 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 of doing so? Is it not a righteous tiling, and a just thing, that this law should be laid upon returning sinners r If you go to God immediately, — ISo, 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 gos- pel covenant, take him for Lord and Christ, and resign and give up yourselves. This sums up that duty, and the sub- servient 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. SERMON III* 2 CORINTHIANS, IV. 2. Commending ourselves to every Mutt's Conscience in the sight of God. The matter is in itself so obvious, that this self-recommen- dation is not thus spoken of the persons, personally consi- dered, but with reference to their work of dispensing the gospel of Christ, and holding forth the great things con- tained in it : that that laid our ground fairly enough in view, for that which 1 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 * Preached, January 25, 1690. 62 THE GOSPEL RF.COMMENDS ITSELF 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 liie 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, en- joined 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, " Dh, do not that abominable thing which 1 hate." (Jer. xliv. 4.) What convictive light doth it carry to every conscience of man, that allows himself to think and con- sider ? I, a creature, the work of God's own hand, in whose power and pleasure it was, whether 1 should ever be or not be, whether ever 1 should draw a breath, or see the light in this world, yea or no; that 1 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? to spite the God of all grace; Him, whose nature is love itself, goodness itself, kindness ? For me to do the thing that 1 know he hates, how is it possible but this should recom- mend 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 mofe 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 1 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 ; tlmt it belongs to the baser flesh to be the govern- ing 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 SF.u. in.) '• ■' til/ ili P/oIiibitions. G3 the Spirit; (1 Thess. v. 9.) AVliat 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. 1 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. AVhen again he saith to men, love not this world, nor the things of this world ; If any man 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 €xclude 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 perish- €th ; 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 [ know I have but a short temporal Jife; 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 1 am a creature made for eternity, and for an everlasting state. Doth not this carry its own evidence with it, when 1 am forbid to take more care for this mor- tal life, than for life eternal ? When i am forbidden to make 64 THE GOSPEL RECOMMENDS ITSELl' more solicitous provision for this perishing life, than an immortal life ? Doth not the reason of the thing speak itself in m}' 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 1 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 judi- cial 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. JO, 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 chil- dren 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 SER. III.) — — By its Prohibitions. 65 work, when we know there is such a sort of men in this worJd, 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 he 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. ^^ hen 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 distinguish- ing 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 irpon 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 Anatliema Maranatlia ;" (1 Cor. xvi. 22.) an execrable thing, an accursed thing, till tlie Lord come to plead his own cause ajid quarrel himself. To what conscience of man doth not the equity of this determination or distin- guishing judgment appear and recommend itself? What! do we think (when men must have their final fehcity from the blessed Judge, if ever they be happy) that he is to dis- pense equally to them thai love him, and to them that hate him ? And so, when the business of obedience to his gos- pel, the laws of his kingdom, is mentioned as the contra- distinguishing character to that of disobedience and rebel- lion. 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 ap- prove itself to any man's conscience? That when every man must be beholden for this salvation to Christ the eter- nal Son of God, into whose hands and power this world is put, the whole universe, indeed, all the afl'airs 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 con- tinual 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 pro- cedure in that which is called the day of wrath, and the revelation of his righteous judgment ; to wit, that to them VOL. VIII, F 6G THE GOSPEL RECOMMENDS ITSELF. 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 ex- pectation of honour, glor}^, 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 base- ness, of this earth : no terrene good will satisfy them, or serve their turn ; for they are all for heaveri, all for glory, and immortality : 1 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 teriene inclinations, which bear them downwards towards this earth: " Indig- nation 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 ap- prove itself to the judgment of conscience than this deter- mination doth ? Yea, God hereupon makes his appeal to men : Are not my ways equal ? Ezek. xviii. 25— 2y. Be you, your very conscience itself, in the judgment seat, and let that pronounce. Are not my ways equal? what con- science 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 siiming against light in this world ; and espe- cially under the gospef, where there are those so clear, evi- dent, and convic^tive 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 as- semblies from one Lord's day to another ? Are they not the SER. HI.) Uses ami Inferences. 67 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 con- sciences? 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 im- portant 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 de- termined by the righteous will of God, and they take no care; have no forethought to make a title clear to the re- ward 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 prin- ciple that 1 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 isj 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 tlie forming of a preventive judgment concerning tliemselves. And r 2 G8 THE GOSPEL RECOMMENDS ITSELF. yel 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 imder a gos- pel, 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 dp belong to God as his own children, the members of his fa- mily, 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 1 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? \\ is strange how men can dream away their time under a gospel as we live, and never ask them- selves 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 princi- ple 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 in- fer 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 consi- dered ; for if they that live under the gospel, notwithstand- ing the clearer representation of things there which are of the greatest concernment to them, and the most earnest in- culcation of such things by them who have that part incum- bent on them to open and preach the great things of the gospel among tliem ; 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 mat- SER. III.) Uses and Inferences. 69 ter, 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 praclicaljudgment (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 hi« nature, it is plain this lust carries him against a thousand texts of scrip- ture ; 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 Savic.ur told the Jews ; so that is the true state of man's case, naturaliv : a degenerate creature he is; and herein lies his degeneration, or princi- pal maim, that he hath got by his fall ; the order is broken between the faculties, insomuch, that now a man's know- ing, or having the notion of this or that thing to be done, f3 70 THE GOSPEL RECOMMENDS ITSELF. 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 incHnation of her.rt, you may lay a thousand to one on the side of the inclination, that carries ii: 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 fail: we see our way, but have no inclination to go in it; we see what we should do, but we do not do it ; like here in the poet, — " Fideo meliora probuque deteriora sequar ;" — the same maim that Pagans have complained of, 1 see the bet- ter, and do the worse. It were a sad case if we sliould 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 princi- pally lies: when a man understands what it is to be dege- nerate, he will the better know what it is to be regenerate ; it must lie iti 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,) tlien he is called spirit; and he is made spirit before he ought to be called so. And this is theeflect of regeneration, the crea- ting of a man's spirit again, that is restoring him to him- self. *' 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; M'alk 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 sig- nificant; 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 mi- serable 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 SEH. HI.) Uses (tnd Inferences. 71 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 the 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 facul- ties 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 liabitually prevailing in the regenerate person. \.n 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 pur- fiose ; for the bent of his heart always carries it against the ight 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 3'our- selves 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 whicli flesh hath got dominion over conscience; whereupon con- science 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 recon- ciliation brought about between the light of their con- sciences 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 waj', and walks in it; sees that God ought to be loved, and he love* f4 72 THE GOSPEL IlECOMMENDS ITSELF. him; that he ought to be trusted, and trusts in him ; that he ought to be dehghted in, and delights in him : this is heaven on this side lieaven, this is heaven under lieaven, when conscience is the governing thing in his whole con- versation ; so that he doth not consider. Wherein shall 1 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 1 may approve my- self 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 ta- bernacle without conscience of sin. [ 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, with- out 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. SER. IV.) THE GOSPEL MINISTRY 73 SERMON IV.* 2 Corinthians, iv. 2, Commending ourselves to every mans 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 chap- ter,) 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, princi- pally 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 mi- nistry 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. * Preached February 8, 1690. 74 THE GOSPEI, MINlSTliY 1st. Wherein this transaction with the consciences of men doth lie. Why, 1. In deahng 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 as- sented 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 con- science; that is what we have to do, provocare, to call unto conscience: ^ Come, do thy part; see if there be not evi- dence in this and that truth ; see if there be not equity in this or that precept ; see if there be not wickedness or dan- ger in this or that sin; see if tliere be not righteousness and reasonableness in this or that judgment or determina- tion, that we find recorded in the word, and pronounced in reference to such and sucli cases.' These (you know) were the four heads instanced in, to let you see the things of reli- gion 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 doits 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 ap- peal 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 1 was telling my story : 1 appeal from you asleep, to you awake." So we are to appeal from conscience to conscience; from con- science 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 busi- ness, 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 SKU. IV. Deals with Menu Consciences. 75 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 deter- mination 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 con- science 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 liousehold 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, ' 1 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 76 THE GOSPEL MINISTRY 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 con- sciences 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 r 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, fi'om 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 witli the gospel offer, and take God in Christ, for ray 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 sig- nifies nothing else but a power to judge in such matters, relatino; to such practices as shall be laid before him. And, 2. 1 he 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 carr}-^ 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. SER. IV.) Deals tcilh Mens Consciences. 77 3rd Doctrine. — This transaction with the consciences of men must be in the sight of God, — there it must be made. 1 shall here briefly shew, 1st, what this means; and, 2ndly, why it must be so. 1st. What meanetli 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 tliis 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 elcctively 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 what- soever you do. "All things are naked and manifest to his eye, with whom we have to do." (Heb. iv. 12.) And, there- fore, it were a piece of very impertinent ofliciousness 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 sliine while r do such a thing : he can resolve nothing, but in refer- ence 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 particu- lar 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 tliat God will see, but it is matter of choice that we will appeal lo that eye of his. And this is the great character of sincere ones, ofien mentioned in scripture; 78 THE GOSPEL MINISTRY 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 ob- servation. "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 exxxix. 23, 24.) It was a dignostick of sincerity, that was enjoined as a test upon Abraham ; " 1 am God all-suffi- cient, 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 upriuht man. So the Psalmist, "I will walk before the Lord in the land of the living." (Psalm cxvi. 9.) 1 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 mani- fest, 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 t(^ 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 dark- ness, 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 mild 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 SER. IV.) Deah with Mens Consciences. 79 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 nego- ciation 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 distinguish- able ; 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 ow.n part, or man's part, wherein we are concerned, which lies under our present consi- deration, 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, !o treat and deal with the souls of men ; their part is directly there express- ed, to appeal to the eye of God, concerning their own integrity and the uprightness of their aims, in all the appli- cations 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 preach- eth ; he observes with what temper and disposition of mind every hearer heareth. This we are to our utmost to make you apprehensive of. And, 80 THE GOSPEL MINISTRY 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 be- tween 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 pre- cepts, 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 mat- ter 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, thati follow the liurry 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, whe- ther you ought not to hearken, whether it will be fit foryou, 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 wis- dom, 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 hu- mour, against his will, wisdom, and authority ; now you SER. IV.) Deals with Men's Consciences, and why '^ 81 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, 1 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 them- selves. 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 autho- rity 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 v/here 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 eye, 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 VOL. vni. G 82 THE GOSPEL MINISTRV 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 finai 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 e3'e, 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, im- mediately 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 recla- mations 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 SER. IV.) Deals i^ith Men's Consciences, and whtff 83 here speaks. Wh}' 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 record- ing thitjgs 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 lime tliou 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 con- viction of conscience, thou wert convinced in thy con- science, certainly there must be a change, and a refor- mation ; 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 1 have done: every time that Christ hath been offered to thee, and thou host refused him, and he hath liad cause to complain, as in the prophet, " My people would not hearken to my voice ; Israel would have none of me." (Psalm Ixxxi. 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 tliou 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 com- mand 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 o 2 84 THE GOSPEL MINISTRY a long tract of time, and yet my course hath been tlie 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 inti- mation. 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 ? J 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 onl}' do the same, but take pleasure in those that do them." (Rom. i. last verse.) They know that judg- ment; 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. Ohi what an inexcusable creature art thou ! SF.H V.) To be adapted to the Cotiscience. ^ 85 SERMON v.* 2 CORINTHIANS, IV 2. Commendifig ourselves to every man^s conscience. Our business must be at this time (as you foreknow) the application of two of those observations tojrether, which have been gathered from these words, (two doctrines ap- phed together;) to wit, the second, that the great busi- ness of the ministry hes 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 ac- commodate 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 prin- ciple is ; it is not that we are wont to call wit, or fancy, or honour, or even the speculative understanding, or a dis- position 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 infer- ence 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^ * Preached January 19, 1690. G 3 86 THE GOSPEL MINISTRY 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 1 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 (1 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 incli- nations, 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 bis 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 sliould 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 bound to be taken up about uns[)eak- ably greater things. I do consider again and again, that say^- ing ot the apostle, " Study to be quiet, and do your own bu- siness." (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 sEFw V.) To be adapted to the Conscience. 87 this is plain then, by consent on both sides, that they may be safely enough let alone, as to what they carry in them- selves ; 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 mani- festation 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 gos- pel 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, tliere 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 mo^t part, and have as little mind to concern them- selves about them, as we liave; 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 s 4 88 THE GOSPEL MINISTRY do belong to living, real substantial godliness; and mutu- ally to seek one another's common welfare, as we would do our own : wheu we agree to press and insist on these two great capital things, upon which hang all tlie Jaw 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 diflerences about lesser matters, either we shall come to an agree- ment 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 cer- tainly 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 ano- ther'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 dis- agree witli 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, tliat 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 peace- able 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 theni a recomniendableness to the consciences of men : in which. SER V.) To be adapted to the Conscietice. 89 when conscience is urged with matter of duty upon them, it will apprehend a bo)ium : my conscience tells me I shall be the better for it if I take this course, if 1 walk in such a way as the great things w'hich concern the substance of r-eligion direct unto, whereas those lesser matters, when you come to seek in them for a honum, 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 j'ou embrace only a shadow, and hug an empty cloud and no more. They are things which conscience cannot feel to have any real and sub- stantial 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 w ork 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 pros- perous) 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 tliis world hath blinded the minds of them that believe not. But God who com- manded 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 mi- nistry 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 thp same sub- 90 THE GOSPEL MINISTRY ject^ — 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 Com- forter, (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 signifi- cation 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 ; " Be- cause 1 have told you that 1 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 per- fection of that righteousness, which is to be had by me, which depends thereupon; and of judgment, when 1 shall be known to be enthroned, and to have all government, and principality, and ])ovver, 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 SER. T.) To he adapted to the Conscienee. 91 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 n)eu; that is to blind conscience, to cheat consci- ence, 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 con- victive 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 b}' 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 92 THE G05PEL MINISTRY make you wise and knowing, far beyond what you are, you will be as gods, knowing good and evil. His busi- ness 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 3'ourselves, all will be w^ell 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 ser- mon 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 ma3^ 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 ministr}', if conscience ever come to be awakened into ex- ercise, they must live a very weary life, if thcj' 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 si^uch persons should bear so much, from day to day, that hath a tendency in it SER. V.) To be adapted to the Cunscience. 93 lo make them to fear and suspect their present way, and present state, with so little effect ; for on they go, only be- cause (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 morti- fied, they betake themselves to the latter. If they cannot be patient of it, that sin must die, and undergo mortifica- tion, then, of consequence, they must betake themselves to this, that conscience must undergo this dying and mor- tification ; 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 ano- ther, 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 tlie 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 un- der 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 him- self. 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 plea- sures." Titus iii. 3. But it is no shame for a man to be un- deceived ; it is no shame for a man to be brought to exer- 94 THE GOSPEL MINISTRY cise a right judgment, once certified and set aright in him. This is a glory, to be thus conquered ; you are indeed con- quered; 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 j'our own judg- ment, 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 sa}^ 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, 1 must become a Christian in good earnest: I had sucii thoughts as these, and such inclinations, but I have over- come them ; 1 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 sum- moned 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 verN' 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, ge- nerally 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 av.ffullest 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 con- science is to be appealed to all along ; and it is to be ap- pealed unto in the sight of God; and the minister will sum- mon me into the presence of God : and if I do not yield, — but my heart hesitate«, and stands off, — I expect to hear SER. V.) To be adapted io the Conscience. 95 this from him; Come, let you and I debate this matter in the sight of God, before the throne of God, and sec if you know how to baffle conscience, and reject its convictions, in thesight 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 ser- mon upon such terms : many little think what tiicy 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. i\nd, therefore, now for a conclusion to be added to these inferences, as somewhal 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 ti'ansaction ? 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 trans- action 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 1 cannot approve myself in his sight, 1 will condemn and abase my- self in his sight?" 1 pray, hath it been wont to be so with you in that lonfi tract of time wherein you have sat under the gospel ? Have you engaged conscience in such a trans- action 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 your- selves before the judicature of God ; you have laboured to stifle all such thoughts as much as in you was ; your case is, 96 THE GOSPEL MIMgTRV then, as our Saviour represents it with the Jews : " Whereto shall 1 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 corre- spondent answer: when we would transact with them, they are dead, or asleep. And hence, no good is done ; con- science 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 (sailli our Saviour) the kingdom of heaven suffereth violence, and the violent take it by force." But now there is a dead calm, a dead Hat, and we pipe to men, and they do not dance; we mourn lo them, and they do not lament; there is no echo, no cor- respondent voice. This is now (saith he) the case of this generation. But I might here be a little more particular i.n 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 lie, all serious and living religion ; that is, a solemn surrender of yourselves to God in Christ. " Yield yourselves to God." Rom. vi, 13. " Present your- selves to him a living sacrifice." Rom. xii. I. 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 j^ou 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 rnine. A plain thing as any thing 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. SER. V.) To be adapted to the Conscience. 97 God knows how often you have been applied to, and con- science 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 con- sidering— 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 wilh; him I am going to serve, him I am going to seek. 3. How often liath conscience been appealed to about prajer ? A course of prayer ? Of secret closet prayer, and family prayer? God knows witli what effect. A dismal thing, if any of you have suffered a conviction of con- science 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 heasd so much of late. Conscience hath been thtre applied to, as in the sight of God. Pray consi- der, 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 im- partially, with such questions and inquiries as these. And then, to close all, pray hereupon let us be per- suaded and prevailed upon more to commune with con- science, 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 sliould justify us before God, let our coji- sciences 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 tlie 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 baflied, 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 rcfiex operation; but it doth as much (no doubt) in a way of direct operation, too: it VOL. viu. n V6 THE GOSPEL MINISTRY works with conscience ; and then conscience ceaseth, v/hen 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, mor- tified 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 ihat 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 con- science, to stifle and suppress it : and if the Spirit be gone thereupon in displeasure, this is a fearful thing. And con- sider, 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 camest 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 ; fol- lowing 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 nor, then have we confidence towards God. SER. VI.) To be adapted to the Conscience. 99 Upon these terms we may look in upon our soulsj, nnd be- hold all quiet : I have seen my way, and walked in it, as t le grace of God hath kept me. " This is my rejoicing, the tes- timony 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 tlie testimony of your conscience; I have laboured lo my uttermost to exercise a good conscience towards God and towards men, according lo 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 r I'his would make Sabbaths pleasant days to you, upon the review of that sweet commerce you have had with him in former times, and in e3:pectation of being thus led on, from Sab- bath to Sabbath, to the everlasting Sabballi, at length, ihat remains for the people of God. SERMON VI* 2 Corinthians, iv. 2. Commending ourselves to every man's conscience in the sigJU 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 directl)^ therein to the consciences of men, hath been one of their great pre- servations against fainting in their work ; so that they have * Preached February 22, 1600. H 2 100 THE GOSPEL MINISTRY pursued it with so much the more vigour and resolution upon this account, that herein they have made it their bu- siness to recommend themselves in the very siglit oF God to the consciences of men. And so we have this observa- tion, 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 men- tioned 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-l'old, it signifies either sloth or laziness, or else despondency and dejection of spirit : the word rendered fainting, hath this double im- port in the otlier places of scripture, where we find the same word used : " Our Lord spake a parable to such a purpose, to leach 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 for- titude ill 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 miiiisteis of Christ may have upon the course of their SER. V].) Grounds of Encouragement therein. 101 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 con- science 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 1 mean, and that is the conviction of conscience. The immediate effect of such application to conscience, is, the conviction of con- science; and the design thereof, that imports our steady aimings at this thing, to fasten conviction on men's con- sciences, as much as is possible to us : ihe former of these, therefore, speaks the convictiveness of this appli- cation 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 mi- nister, and one who is faithful in his work, and Jhat from a two-fold account; to wit, as considering such a con- viction of the consciences of men, (for we are now con- sidering 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 con- version. 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 wonis 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 H 3 102 THE GOSPEL MlNlS'lllT of men ; we do not certainly know it. but when we are 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 im- pressed 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 Apos- tle 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 parressi/, 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 con- sciences of men. We use great freedom of speech, liav- ing 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 tliese two things ; — 1st. What reason a man hath to hope, that conviction of conscience may end in con- version. 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 evi- dence 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 nieans made way into their consciences, it is to be hoped he will find a way into their liearts ; and sure the SER. vi.) (j rounds u/ K/ic Jiuuire/neul t/iereiit. 103 hope of converting souls is not altogether witliout ground, if we ma}' 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 accord- ing to tlie constitution of liuman nature, the hearts of men are accessible. They are accessible but this way, that is, tiirough their convinced consciences : — they are not other- wise accessible, than as liglit is let into their consciences, by which they may discern the truth, the greatness, the importance, the necessity of the things themselves tljat 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 wliole soul ; this is a work that consists of parts, and is to be done by parts ; and when the conscience is w^on, here is p;irt 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, wiien this is done; when conscience is con- vinced about tlie 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 1 am required to do by the same gospel; when this (I 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 tiling 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 ima- gination 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 judg- ment 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 tiling, 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 H 4 104 THi: CiOSl'EL MIMSTKY taking (as was said) of a rebel garrison, the counter-scarp is won, or the great port-roydl 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 that the oppo- sition 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 convic- tion by the power and evidence of the great things of the gospel ; here is a battery placed against an obstinate will, against perverse inclinations,againstunruly,tumu]tuous affec- tions 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 dotli 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 himseif,and shooting arrows and darts against himself. Aiiu 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 stren.gth 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 iiim ; now that the kingdom of God and the kingdom of Christ are so very near at the door, and the voiceof the summons sounds at the gate, Sin- ner, surrender now to th}' rightfvi! 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 of this work, the way is now open for the intromitting SER. VI.) GroKiuh of Encouragcinoit thereiu. 105 and setting in whatsoever considerations besides may be of any use towards ihe bringing of" tlie soul to a surrender and compliance with the Lord Jtsus; 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 con- vinced, then is here way made for terrible considerations to be let in upon the soul. And if conscience be con- vinced, here is way made for most comfortable considera- tions 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 wa}' is open, if conscience be convinced, I am a sinner, a guilty creature, I lie obnoxious to Divine justice and revenge every moment; indignation and wrath, tribulation and an- guish, 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 return- ing 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 1 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 1 cannot but be safe if 1 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 ministra- tion 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 106 THE GOSPEL MINISTRY on with all the vigour which a lively hope can give us in our work; as if lie should have said. Why should we not hope to prevtiii, when we apply ourselves to the spirits of men, of creatures that can understand, that can use thought f .Our business doth not lie with slocks, and stones, and brutes; but we apply ourselves to the very con- sciences of men, the very spirits of men ; and we do it un- der the conduct of the Divine Spirit, whose ministration it is that is put into our hands; wh}' tlien should we not hope to prevail r Why should we not iiope, that tiicy that come unconverted, should go away converted, at least if we can prevail upon them so lar as that they are once brought to admit of conviction ? And yet, (7.) There is further reasc;n 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 jn that, Acts ii. 37, who have been pierced to the very iieart, and cried out; " Men and brethren, what shall we do r" Heart doth comprehend and take in conscience there ; the govern- ing 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 pot uit potest. Ihat which hath been done, and by the same agency, that method which hath suc- ceeded 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 ap- point 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 8ER. VI,) Grounds of Encouragement therein. 107 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 ot their souls to hiin, 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, bap- tizing them in the name of the Father, and of the Son, and of the Holy Ghost; and lo! 1 am with you always^ even to the end of the world." We know very well those particu- lar 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 our- selves 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 con- vince 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 pur- pose; 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 consolator3' 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 be- lieve a future state, or (as the apostle expresseth it in the 108 THE GOSl'KL MINISTRY next chapter) do in any measure understand the terrors of the Lord, the terrors 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 juflgment da}^, 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 cer- tainly 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 conformit}' to our blessed Lord, in whose name we come to you, whom we find to have been u mighty lover of souls. Did not his descent into this world testify it? Was not his death upon the cross the most sig- nificant ? And is not the remembrance of it a standing testi- mony 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 en- livening 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)lt is very plain, despair of any design or undertaking, damps all endeavours. INo 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 liope of effect- ing it is the very thing that sets him and keeps him on work through the whole course of that endeavour that is requi- site 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 SER. VI.) Groii lids of Encouragement therein. J09 whatsoever, and that doth influence them throughout that undertaking. Why are not we (think you) to plough in hope, and sow in liope, that we may he partakers of our hopei' Then, these two things heing 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 ver}^ much encou- raged in their design and endeavour of it, when it doth ap- pear 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-strengthen- ing tiling, 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 con- sciences, 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 hes 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 con- sciences. And this will be a great thing; for, as it follows presently after, in tiieith 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, tlierefore, we owe the principal de- ference and highest honour. And there will be a con- vincing testimony for him in your very consciences, whe- ther you turn or not turn. If we can but prevail so far, in applying to conscience, as to convince it, you will go down M'lth conviction into the place of torment, and thereby a tes- timony will be gamed for our glorious Lord, that his over- tures were all easy^ all reasonable, ail kind, and all indul- gent : and this is a great thing we shall have gained, though it be but secunda post naufragium tabula. It is a consola- tion, 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. 110 THE GOSPEL MINISTRY SERMON VII.* 2 Corinthians, iv. 2. Commenditig ourselves to everij mans conscience m 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 tliat 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 con- victiveness 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, encoura- ging upon a tvv'o-fold more particular account. 1st. As thereby there is very great hope conceived of conversion. And, Sdl}'. As hereby a testimony is, however, gained to the great God and our Lord Jesus Christ in the very con- sciences of men. The former was fully insisted on ; an d now 1 go on further, to the second, to wit, Tliat the con- victiveness 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 ac- knowledge 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 * Preached March 8, 16U0. «ER. vii.) The Means of Conversion. Ill must be forced tc say, — T think, in my very conscience, these things are so ; tliey are as the}' are represented ; 1 am not imposed upon ; tliere is no t'ramlulency or arti- fice used to disguise things, or to make them seem other- wise 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 Hkewise, 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 unex- ceptionabl}' 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 leduce backsliders unto God, to save lost creatures from perishing; and up(m the whole, there- fore, 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 encou- raging 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. 1. It is to be considered, that the Lord, to whom they 112 THE GOSPEL MINISTRY 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 tl)eir case. And then, consider, 2. That in the temper of their minds, there mu?t 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— £0. 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 lie, why I shall gain my point./ I shall gain my great design, the only thing 1 am solicitous for, and the only thing, in comparison, that 1 aim at ; that is, that Christ may be magnified in my body, whether by life or by death ; whether I live, or whether 1 die, all is one to me ; I am content to run through a thousand dcc^ths for the glory of that name;— that that name may be glo- rified in my living and dying. Here is a continual glory arising to that name out of this application to men's con- sciences, when all men, out of conviction of conscience, must be forced to own and acknowledge the truth, and authority, and righteoiisiu'ss, the power, wisdom, and goodness, which are all comprehended in this great name f s.];il. vil.) A Te'iiiinuiij/ to Ur,ii. 113 and therefore, it is, that the ministers of Chri.-it are to make this a measure to themselves, in all their ministrations, to Hirect ihem to this very end and mark ; that is, the bring- ing men under such convictions, that a just testimony mav result to this great name, — the name and honour of theiV glorious Lord. The Apostle's reasonings do most evi- dently imply this, whicli you find he useth in that 14th chapter of his former Epistle to these Corinthians, verse €4; 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 pro- phecy, (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 apos- tle,) 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 con- sciences of those you shall have lo do with; and if this be anyone'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 encourage- ment be, and the strength and vigour ol' his spirit in pro- secuting 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 tiling which carries its own ] ,>';;er right with it, whether it do tall 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 roan's spirit in his work ; VOL. Yin, 1 114 THE CO»P-EL MINISTRY 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 hei^rt, when it is the sense of the mind, and of the heart, together. Oh, how joyful and raised a testimony do convinced and con- verted ones bear to the truth, and righteousness, and autho- rity, 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 dis- pensation ? 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 infe- licity of a soul, which hath refused to be happy, and did peremptorily choose the way to perdition, that takes bold 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 convic- tivenessof 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 con- victiveness 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 oiiraim and design, and our whole transaction, from step SER. VII.) Rewards its Ministers. 115 to step, from point to point; there is no thoueljt ia 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 ia we iaint 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 sin- cerity 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 encoura- ging thing to the sincere to know that it is known. It es- capes not the especial notice of his eye, in whose appro- bation 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 pos- ture towards God, so as to receive the highest encourage- ment from him. And, 2dly. They are consequentially, by most manifest and directconsequence,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 consequen- tially 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 mj I 2 110 THE eOsPEL MIMISTRT tervant, 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 bis people with him and in him. "Then 1 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 lo 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 tiiey 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 accep- tation, 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 oi God." Heb. xii. 3. That great and eminent ser- vant of his, Moses, it is recorded of him, not as a ble- mish, but to his honour, that he had respect to the recom- pence of reward. Heb. xi. 7. And the apostle Paul telJs concerning himself, when he avowed himself to he the apostle and servant of Jesus Christ, (as in the beginning of his epistle to Titus,) he adds, "in hope of eternal life, vphich God, who cannot lie, hath promised ;" as if lie 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 SBR. VII.) Fuiiijies against Fear, 11/* learned man, that man so strenuous an assertor of Judaism, and so devoted to the strictest sect of" Pharisaism, should suffer liimself" 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, 1 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, notwitiistanding whatsoever of labour and toil it carries in it; and, notwithstanding whatsoever incon- venience il 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, whojudgeth 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 ? prin- cipally 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, " W'^e 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, but 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," (aduherate 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 (L'arry their own evidence in them to the consciences of 1 3 118 THE GOSPEL MINIS I HY 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 Erst martyr, Stephen. Acts vii. 54. And they, thereupon, in>mcdi- ately 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 gloiy 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 con- scious 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 afflair, 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. SKR. VII.) An object of great ^o/iciturle. 119 Use. Therefore, now briilly 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 suc- ceed, 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 con- sciences of men about? It is abnut 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 faint- ing ; it shews in those that do seriously concern them- selves, and serve Christ in the work of the ministry : there is great solicitude about the issue ot" 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 mat- ters 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 1 4 120 THE GOSPEL MINISTRY 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 minis- ter'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 insin- cere, 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 tiling, 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 sin- cere, thereby they are relieved, they transact all in the sight of God ; and so, the same thing that gives them trou- ble, 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- afiecting 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. ]f conscience be first convinced, and thos con- victions be complied with, and answered in the inclina- tion 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 en- gaged 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 there- fore, 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 SER. VII.) Should loti^c I he Cutisciauc. 121 double guilt, as having not only been accessiuy to their own ruin, but to the discouragement, as much as in them lies, of those in their work, tliat 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 Ijave 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 Cliristians, Philipp. ii. 16. that they would demean tliemselves, ''as sonsof God without rebuke in the midst of ii 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 considera- tion ? *' That we may be comforted," that we may rejoice, as not having run in vain, or laboured in vain. Whatso- ever greater weight there was to be in the consideration of their own salvation, and eternal well-being, this considera- tion also was not without its weight ; it cannot be said of it, that it had no weight. That we may rejoice, too, and re- joice with you, in i\\e 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 disap- pointment as to any, so that (as the expression is after the text) they come at length to be 'Most ;" and here is the utmost cause given, that can be given from men, of discourage- ment and heart-fainting to the ministers of Christ ; vet 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 con- sciences; if they would but receive the truth whereof con- science is convinced, and comply with the precepts and rules that conscience dotli discern the equity and necessity of, all would be well ; we should be comforted, and you would be saved. But if neitlier 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 hath been admitted. Therefore, 1 shall shut up all with this only double word of counsel ; that is, ]. That you labour to keep conscience always awake, and bring it awake to such attendances upon the dispensa- tion of the preaching of the gospel ; labour aforehand to pre-engage conscience; tell your souls beforehand, when 122 THE (JOSPEL MINISTRY 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 wliole business is managed under the divine eye; then say to thy conscience, Awake! awake! be in a pre- pared posture, in a ready posture: let me not carry con- science slumbering, conscience dreaming, conscience in a deep sleep, unto such an ordinance, but labour to have it awake, in order hereunto : and tiiat 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 fami- lies without conscience, then it is likely you will come without conscience, or witli a drowsy slumbering con- science, 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 par- ticularly 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. SER. vni.) J'hf Gos])cl /ridden to lo--f Sou/s. 123 SERMON VIU.* 2 CORINTHIANS, IV. 3. But if our gospel be hid, it is Iiid to them that are lod. Upon what hath been so largely discoursed to you frotn the immediately foregoing words, 1 know not how to over- look these, that are so immediately and apparently sub- joined. Though they have much of terror in then), they may have much use, and may be useful (even as they are terrible) to promote and iielp our escape from that most ter- rible 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 dis- honesty, not walking in craftiness, nor handling tlie word of God deceitfully, but by manifestation of the truth com- mending 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 in- sist 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 endea- vour to dravif them into the Divine presence, and manage all our transactions with their very consciences, under God's 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 * Pleached March 22, 1690—1)1. 124 rriE gospel of chhist as any other words a man can make use of. This is the doctrine. Doctrine. Thej to whom the gospel of Christ is an hid- den gospel, they are lost souls. In speaking to this, we are^ Ist^ to open to you the mean- ing of the gospel's being hid, the thing supposed here ; and, 2diy, to shew what is meant by being lost, the thing as- serted upon that supposition ; and then to show, 3dly, the connexion between ihfe 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 besaid to be hidden several ways, according to the several ways wherein it may besaid 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 hear- ing," (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, tliat they may understand ; and it is a plague and doom upon them, when they hear and do not understand. And, (3.) Tliereis 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 princi- ple, 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 re- velation doth finally and terminatively aim. It aims more immediately at conscience, but ultimately, and finally, at the very heart, as you see afterwards in iliis 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 i* The sixth verse tells you, " God, who commanded the light to shine out of darkness. bhiu. viii.) In tahat reipecls Hidde/t. 125 hath sliined into our hearts to give us the ligiit;" 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 tlie external sense, that b}' 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 en- trance so far. And then, 2. It is further aimed at to be revealed to men's con- sciences, 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. Filially, 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, (notwithstand- ing 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 re- main a great and continued secret, as they may have done long to many a people, and 3'et 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 ac- cording 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 of 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 inde- 126 THE GOSPEL OF CHRIST finitely ; Unit is, to any, as there should be oj)portunity. ISow, it is said to be, in that sense, an hidden gospel, the same thing that we have elsewhere : " The mystery which hath been liid from ages and generations, but is now made manifest to the saints ; to wliom God would make known what is the riches of the glory of this mystery among tlie 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 dispensa- tion 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 dispensa- tion, actually applying ourselves to the consciences of men in the sight of God, and yet he suppos^eth 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 nut revealed to the minds of men : and so, thougli there be an external light, there still needs an internal one, to make it, in the useful and designed sense, a revealed gos- pel. So it often is, that men may sit very long underneath the dispensation of this gospel, and yet remain very igno- rant of the true import and meaning, even of the most prin- cipal 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 tlie minds of many that have long sat under the dispensa- tion of it. They may have been yet ignorant (as the apos- tle speaks to those Christian Hebrews) which be the first principles of the oracles of God, though they had the gos- pel long vvitii 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 learn- ing, 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 liave 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. li' 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 en- SER. vm.) In what reapects Hidden. 127 ters not into their minds; so may things be said to be hid tliat get not so far ; they pass not the tegument or involu- crum of a dark mind, a blind mind that admits them not. The expression is of that import, in reference to a particu- lar tiling, 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 tlieni : " 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 a2;ain 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 antl speak- ing: " 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 assem- blies : 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 clianged, and their natures re- newed. God's kingdom must be set up in their souls, and in its power take place in them ; and sensual lusts and in- clinations 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 ano- ther obstruction ; conscience excludes and shuts it out. 128 Tllli GOSPEL OF CllRJST Many will not allow themselves so much as to understand auj thing of it; as man}', too, will not allow themselves so much as to hear it, — keep quiie out of the hearing: but if it be heard, and if it be vinderstood, 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 omitieil to be done, and what is due hereu[)on in point of vindication of the jealous holy God. In this respect, the gospel may still be an unrevealed gospel; that is, tliat it dotli 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 re- quired me to do, that I might live, is all equal, and righ- teous, 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. [ have not exercised repentance towards God ; 1 have not believed on the Son of God ; I have not come to a cove- nant closure with God in Christ; one thing or other, from day to day, hath shifted these important matters off: though 1 have heard, indeed, such and such things should be done, yet so much of life-time is worn awa^^ with me, ^nd 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, accord- ing 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 (hrmselves 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 tlicse 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 con- vinced 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 SER. viii,) hi what respects Hidden. 189 as to take hold of conscieQce, though conscience is applied and appealed unto, froni lime 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 con- tained 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, diliusive 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 compa- rison, 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, like- wise, 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 clear- ness 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 fs read, to liave a veil covering them, as 1 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 VOL. Yin. K 130 THE GOSPEL OF CHRIST opposite to that efficacy and power upon the hearty which did accompany that dispensation too ; so as tliat 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 the 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,) beliold, 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 turn- ing 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 ail 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, un- safe : and yet the heart holds out ; this last fort yet surren- ders 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 gos- pel be thus revealed in the very heart, then we may be sure it was in the conscience, it was so in the mind and un- derstanding, 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 affirma- tion, the affirmation of the last implies tlie affirmation of all the former; if you speak by way of negation, the nega- SER. viii.) /w what respects Hidden. 131 tioii of the first implies the negation of all the conse- quents. But as was told you at first, on this occasion^ that it is not the hiddenness of the gospel, in the first sense, as hav- ing 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 con- vinced 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, tlie gospel cannot be said to be hid in a sinful sense. Tliose that live in the remotest parts and quarters of the world, it is not their sin ihat they have not the gospel, wliile there was no means or oppor- tunities of their ever having it ; nor will it be charged upon them, where there was a simple impossibility of 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 in- deed, 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, siiall 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 exxuse themselves, any of them that way, 1 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 soldiers' excuse to the commander, Pericles, the Athenian General, when he charged him with a fault, and asked him how he came to K 2 132 THE GOSPEL" OF CiUilST do it, invitus feci, invUus ergo panas dabis. " I did it unwil- lingly," and you shall, thereioie, suffer un^viiiintrly. But [he great iniquity is, or then is the gospel hid in a sinful sense, when luen 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 cm their hearts from it. Tlius, 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 voluntariam in it; it supposeth, that otherwise, a brute agent might be as capa- ble 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 tiiey 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, tiirough the ignorance that is in them ; and because of tlie blindness of their hearts, through the igno- rance tliat 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 unwel- come 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 SER. viii.) In zihat respects Hidden. 133 God which shone to them ; " Light shiiieth in darkness, but the darkness will not coinprelieiid 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, acces- sary light, come into the world ; " But men loved dark- ness, 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 siiall not understand ; you will harden your hearts against light, against grace, and iigainst the design of the' gospel, and they shall be har- dened; that is, God doth only say, '^ I will let you have your own design :" he doth harden, no7i pertirudo Malhi- imniy scd noii impertiendo gratiam ; as Austin's apt speech was of old, to that sense; you do make it your business lo 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 es- pecially ; " Let them that be filthy, be filthy still ; they that are unjust, be unjust still." Rev. xxii. " And when 1 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 delude 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 iiave'that course that ends in perishing ; K 3 134 THE GOSPEL OF CHRIST my Spirit shall give them obstruction in their way no lon- ger." And this was the determination, at length, in refer- ence 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 he, 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 Ixiii. 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 pro- nouncing 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 ; " 1 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 cry- ing to another, *' Holy, holy, holy, Lord God of Hosts, the whole earth is full of thy glory." Here is a most mag- nificent, splendid, and glorious appearance ; And what was itfor? 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 appearanae. 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 peo- ple, 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 SER. viH,) In what respects Hidden. 135 their eyes, and hear with their e;irs, and understand with their hearts, and be converted and be healed." This is the design of this glorious appearance, and tliis solemn mes- sage, 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 theApostlePaul,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, in- deed, (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, £6,27.) 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 say. 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 1 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 consci- ences, 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. K 4 136 THL GOSFEL BEING HIDDEN SERMON IX.* 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 there- fore supposed to be such as do carry in them a self-recom- mending 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 con- tinually 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 • Preached, March 20, 1691. SER. IX.) Hon- Men are lost. 137 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 internal 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 spo- ken 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 ten- dency unto destruction, though they are not yet actually destroyed. Now for this liableness to be lost, or this ten- dency 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 lie such a liableness to destruction as is common to the apos- tate children of men as such : or else that liableness to de- struction 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 is lost." Matthew xviii. II. 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 tiequam, and that he is a man perdidissimus mori- bus; 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, Jsotos 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 138 THE GOSPEL BEING HIDDEN 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 hatha 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 iiableness 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 wicked- ness, perdite nequam, as the common phrase is. £dly. All were lost in wrath too, or under wrath ; " The wrath of God being revealed from heaven against all un- godliness 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 ^nd. That he is an offending crinunal besides, that he hath fallen under the sentence of the law that con- demns him to die. When these things concur in any par- ticular person's case, that is, he is a most dangerously dis- eased 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 SER. IX.) How Men ure lost. 139 apostate world; tliey are lost in sin; this is their disease which carries death in it. "To be carnalJy 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, un- der a sentence. '^ Tliere is no condemnation to them that are in Christ Jesus, wiio 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, vvall