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           Title: A Body of Practical Divinity
      Creator(s): Gill, John (1697-1771)
   CCEL Subjects: All; Christian Life
      LC Call no: BT75.G3
     LC Subjects:

   Doctrinal theology
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                          A Body of PRACTICAL Divinity

    BY

JOHN GILL, D.D.
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Book 1
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  Chapter 1

  OF THE WORSHIP OF GOD,

    or Practical Religion Of the Object of Worship

   Have, in the former part of this work, proved there is a God, from the
   light of nature and reason, from the works of creation, &c. and now my
   business is to show that this God is to be worshipped; I have treated
   of the nature, perfections, and attributes of God, which are the
   foundation of the worship of him; and now I shall treat of worship
   itself. I have considered the various works of God, the works of
   creation, providence, and grace; and these may be used as so many
   arguments to engage us to divine worship, or as so many reasons why we
   should glorify God with our bodies and spirits, which are his; or, in
   other words, worship him both internally and externally; and I shall
   begin with the object of worship, for which we have a plain direction,
   "Thou shalt worship the Lord thy God, and him only shalt thou serve"
   (Matthew 4:10). Two things are to be observed and considered (1) That
   the Lord God is the object of worship. (2) That he alone is the object
   of worship, to the exclusion of all others.

   1. The object of worship is the Lord God, God essentially and
   personally considered.

   1a. First, God essentially considered, or as considered in his nature
   and essence, which is the foundation of worship. Many are the
   directions and instructions given to "worship God", without specifying
   any of the persons in the Deity particularly to be worshipped; (see
   Rev. 14:7; 19:10; 22:9). The "Lord" is to be worshipped; the Lord, who
   is the one Jehovah, and whose name alone is Jehovah (Deut. 6:4; Ps.
   83:18). The word "Lord" in the New Testament answers to "Jehovah" in
   the Old, a name expressive of the existence or being of God, and of him
   as the fountain of being, and the author of being to all others; who is
   the everlasting "I am, which is, and which was, and which is to come";
   these words of John are a proper deciphering of the word "Jehovah", or
   the "I am that I am" in (Ex. 3:14). Now he whose essence is simple,
   uncompounded, immutable, infinite, eternal, &c. is to be worshipped,
   even the Lord "thy" God, thy Creator, thy Benefactor, thy Supporter,
   and Preserver. Thus the apostle describes the proper object of worship
   unknown to the Athenians, as he who made the world, and all things in
   it; and gives life, and breath, and all things to his creatures; and in
   whom they live, move, and have their being (Acts 17:23, 25, 28). Thus
   Jacob invoked God, which to do is a part of religious worship, who had
   "fed" him "all" his "life long to that day" (Gen. 48:15). David says,
   his prayer, which is a part of worship, should be to the "God of his
   life", who had given him life and upheld him in it (Ps. 42:8), he who
   is the "true God", the "living God", and the "everlasting King", is the
   object of worship; the true God, in distinction from nominal gods, from
   such who are falsely so called; the living God, in distinction from
   idols of gold and silver, the work of men's hands, lifeless statues, in
   whom there is no breath; but the true God, and who is to be worshipped,
   has life in and of himself, originally and underivatively, and is the
   fountain and giver of life to others, and from everlasting to
   everlasting he is God. He is by nature God; there are some who are not
   so, and therefore not to be served and worshipped (Gal. 4:8), but God
   is a spirit, is of a spiritual nature, and to be worshipped in spirit
   and in truth; his nature is most perfect, has all perfections in it,
   though there is no finding him out unto perfection; his nature is
   infinite and incomprehensible, beyond all conception and thought,
   beyond all words and expressions, exalted above all blessing and
   praise. The name of God, the very first name by which he is called in
   scripture, "Elohim" (Gen. 1:1), implies worship, and that he is to be
   worshipped who created the heavens and the earth, for it comes from a
   word (See the Body of Doctrinal Divinity, Book 1, Chapter 3) which
   signifies to worship. And to this the apostle seems to allude when he
   says that antichrist exalts himself "above that is called God", or
   "that is worshipped", intimating that the name of God signifies
   sebasma, the object of worship (2 Thess. 2:4).

   1b. Secondly, God personally considered, or God considered in the three
   persons, is the object of worship. "The Father, the Word, and the Holy
   Ghost, and these three are one", are one God, and so equally the object
   of divine worship.

   1b1. First, The Father, of whom Christ expressly says, that men shall
   "worship the Father" (John 4:21, 23), and of the propriety of this
   there can be no doubt, since his Deity is not denied by any, and was
   it, they would easily be confronted; he is expressly called "God the
   Father" (Phil. 2:11), and sometimes "God even the Father" (1 Cor.
   15:24; 2 Cor. 1:3), all the perfections of Deity are attributed to him,
   as immutability, eternity, &c. and the works of creation, providence,
   and grace; and he has undoubtedly a proper claim of worship from his
   creatures, and accordingly worship is given to him, and acts of it are
   exercised on him. Baptism, which is a solemn act of religious worship
   under the New Testament dispensation, is administered in his name; and
   his name stands first in the form of it, baptizing in the name of the
   Father", &c. which signifies not only its being done by his authority
   and command, but the persons, by submission to it, devote themselves to
   him, profess to be his, and lay themselves hereby under an obligation
   to serve him; and because to do this in the name of a creature would be
   idolatry and irreligion, the apostle Paul was thankful that he had
   baptized no more of the Corinthians than he had, when he found they
   were for setting him up as the head of a party among them, lest they
   should think they were baptized in his name. Prayer is another part of
   divine and religious worship, which is made to the Father, and indeed
   is generally made to him; the access and address are most frequently to
   him, not but that they may be equally made to the other two persons, as
   will be presently seen; but the reason why they are usually to him is
   because he bears no office, whereas the others do, and an office which
   is concerned in the business of prayer. Christ is the mediator through
   whom the access is, and in whose name the petition is put up; and the
   Spirit is the spirit of supplication, by whose aid and assistance
   prayer is made: the whole of this may be observed in one passage; for
   "through him", through Christ the mediator, "we both", Jews and
   Gentiles, "have an access" at the throne of grace "by one spirit", who
   helps and assists us in our supplications "unto the Father", the Father
   of Christ and of us (Eph. 2:18), see an instance of a large prayer of
   the apostles to the Father of our Lord Jesus Christ in (Eph. 3:14-21),
   and it is easy to observe, that at the beginning of many of the
   epistles such a prayer or wish is made, as "Grace be to you, and peace
   from God our Father", as distinguished from the Lord Jesus Christ;
   which is a petition for grace, an increase of grace, and all necessary
   supplies of it, and for all spiritual prosperity and happiness.
   Thanksgiving, another act of religious worship, which is sometimes
   included in prayer, and sometimes performed as a distinct part of
   worship, is made to the Father. "Giving thanks always for all things"
   for all temporal and spiritual blessings, "unto God and the Father",
   the Father of Christ and of us in him, "in the name of our Lord Jesus
   Christ" (Eph. 5:20). Acts of faith, hope, and love, which are acts of
   worship, are exercised on him; "ye believe in God", that is, in God the
   Father (John 14:1), who raised Christ from the dead; that "the faith
   and hope" of saints "might be in God" the Father, who raised him from
   thence (1 Pet. 1:21), and where those graces are love is, and is
   exercised on the same object; and as the Father was the object of
   Christ's love as man and mediator, so he is the object of the love of
   those that believe in him (John 14:31).

   1b2. Secondly, the Word, or Son of God, is also the object of worship;
   "he is thy Lord, and worship thou him" (Ps. 45:11), yea, he is to be
   worshipped with the same sort of worship, and to be honored with the
   same degree of honour the Father is (John 5:23), for he is the Lord,
   the Jehovah, thy God, as Thomas said, "My Lord, and my God"; the mighty
   God, the great God, God over the true God and eternal life; who has the
   same perfections his Father has; and the same works his Father does are
   done by him (Col. 2:9; John 5:19), and therefore to be worshipped with
   the same worship, and so he is. Baptism is administered in his name
   equally as in the Father's "baptizing them in the name of the Father,
   and of the Son", &c. and sometimes his name only is mentioned (Acts
   10:48; 19:5). Prayer, which is an act of worship, is made to him; it is
   said, "prayer shall be made for him continually"; it may as well be
   rendered, as some think, "prayer shall be made to him continually" (Ps.
   72:15). Invocation of his name, which is a part of religious worship,
   is spoken of him; his disciples and followers are sometimes described
   by those that "called upon his name" (Acts 9:14; 1 Cor. 1:2) and it may
   be observed, that in the beginning of many epistles before referred to,
   the same prayer or wish for grace and peace to the saints, is made to
   Christ as to God the Father; Stephen, the proto-martyr, when expiring,
   called upon God, saying, "Lord Jesus, receive my spirit" (Acts 7:59),
   to which may be added the doxologies or ascriptions of glory, which are
   high acts of worship, are sometimes made to Christ separately (2 Pet.
   3:18; Jude 1:25; Rev. 1:5, 6). Also the acts of faith, hope, and love,
   are exercised on him as on God the Father; "Ye believe in God" the
   Father, says Christ, "believe also in me" (John 14:1). Trust and
   confidence are not to be put in a creature, for "cursed be the man that
   trusteth in man" (Jer. 17:5). Christ is the object of the hope and love
   of his people, and as such is often represented (1 Tim. 1:1; 1 Pet.
   1:8), in whom they hope for happiness, and who have an affectionate
   devotion for him. And it is easy to give instances of adoration which
   have been made unto him; thus he was worshipped by Jacob, when he
   invoked him to bless the sons of Joseph, saying, "The angel which
   redeemed me from all evil bless the lads" (Gen. 48:16). By the angel
   cannot be meant God the Father, for he is never called an angel; nor
   any created angel, whom Jacob would never have invoked; but the
   uncreated angel, Christ, the Angel of the covenant, his Redeemer from
   all evil. He was also worshipped by Joshua, who appeared to him, and
   made himself known to him as "the captain of the host of the Lord, who
   is the leader and commander of the people, the captain of our
   salvation"; upon which notice, "Joshua fell on his face to the earth,
   and did worship", for which he was not reproved, nay, encouraged, yea
   was further ordered to "loose his shoe from off his foot", for it is
   said "the place whereon thou standest is holy, and Joshua did so";
   which was never ordered to be done, but where God himself was, whose
   presence gave a relative holiness to the place where he appeared
   (Joshua 5:13-15). Christ was also worshipped by the wise men who came
   from the east to seek him and see him; and so by others in the days of
   his flesh, and by his disciples when he parted from them and went up to
   heaven; yea he has been worshipped not only by men but by angels, and
   that by a divine order, "Let all the angels of God worship him" (Heb.
   1:6). The first begotten; the same with the only begotten Son of God,
   who is God; or otherwise it would be a piece of idolatry to worship
   him; and we have an instance of many angels with others paying their
   adoration to him (Rev. 5:12, 13).

   1b3. Thirdly, the Holy Spirit is also the object of worship equally
   with the Father and the Son. He is with them the one God. He is
   possessed of all divine perfections, such as eternity, omniscience,
   omnipresence, &c. he was concerned in creation, and is in the
   government of the world, and in the operations of grace (Ps. 33:6; Isa.
   40:13, 14; 1 Cor. 12:4-11), and so worthy of worship, and it is given
   unto him. Baptism is administered in his name, equally as in the name
   of the Father and of the Son (Matthew 28:19). Prayer is made unto him;
   not only is he the Spirit of grace and of supplication, and who helps
   the saints under their infirmities in prayer, but he is prayed unto;
   "the Lord", that is, the Lord the Spirit, "direct your hearts", &c.
   where all the three persons are mentioned as distinct (2 Thess. 3:5),
   so grace and peace, as they are wished and prayed for from God and
   Christ, so "from the Seven Spirits which are before the throne"; by
   which are meant the one Spirit of God so called, because of the fulness
   of divine perfections in him, and because of the perfection of his
   gifts and graces (Rev. 1:4, 5). Moreover his graces wrought in the
   saints, as they come from him, they are exercised on him, as faith,
   trust, and an holy confidence in him, that he who has begun the good
   work in them will finish it; and there is also the love of the Spirit,
   a cordial love of him, and a carefulness not to grieve him by whom they
   are sealed unto the day of redemption.

   2. God only is the object of worship, to the exclusion of all others.

   2a. First, all idols of whatsoever kind are excluded, not only images
   of things in heaven or in earth, or in the sea, and the idols of gold
   and silver, the work of men's hands, forbidden by the second command;
   but also the idols set up in a man's heart, to which such respect is
   paid as is due to God only; of such may be read in Ezekiel 14:4 and
   which God promises to cleanse his people from by his Spirit and grace
   (Ezek. 36:25), and which when converted they declare they will have no
   more to do with, in the manner they have, who before conversion served
   divers lusts and pleasures (Hosea 14:8; Titus 3:3), and these perhaps
   are the idols the apostle John warns the children of God to keep
   themselves from (1 John 5:21). The idol the worldling is enamoured
   with, and in which he places his trust and confidence, is gold and
   silver; hence covetousness is called idolatry, and such a man is said
   to be an idolater (Eph. 5:5; Col. 3:5), nor can the true God and this
   idol mammon be served and worshipped by the same (Matthew 6:24). The
   epicure, or voluptuous person, his god is his belly, which he serves,
   and in which he places all his happiness, and cannot be said to serve
   the Lord and worship him (Phil. 3:19; Rom. 16:18). The self-righteous
   man makes an idol of his righteousness, he sets it up and endeavors to
   make it stand, and to establish it, and then falls down to it and
   worships it, putting his trust and confidence in it (Luke 18:9).

   2b. Secondly, every creature in the heavens, or on the earth, are
   excluded from divine worship. As the sun, moon, and stars; these seem
   to be the first objects of worship among the idolatrous heathens; and
   indeed when men departed from the true God what could they think of to
   place in his room but those glorious creatures so visible to them, from
   whom they received light and heat, and many blessings? hence the
   Israelites were cautioned against lifting up their eyes unto them, and
   gazing on them, lest they should be ensnared into the worship of them
   (Deut. 4:19. The next objects of idolatrous worship were men, heroes
   and mighty kings, famous for their exploits; these are the gods many
   and the lords many, the Baalim often spoken of in scripture, as
   Baalpeor, Baalberith, &c. Neither good nor bad men are to be
   worshipped; when an attempt was made to sacrifice to the apostles, they
   rejected it with the greatest vehemence and abhorrence (Acts 14:1-28),
   and it is the height of iniquity and blasphemy in antichrist to suffer
   himself to be worshipped, yea, to command it; and a damnable sin in his
   followers to do it (Rev. 13:4, 8, 15; 14:9-11). Yea, angels are
   excluded from divine worship; this sort of idolatry was introduced in
   the times of the apostles, but condemned (Col. 2:18), and rejected by
   angels themselves (Rev. 19:10; 22:9). And much less are devils to be
   worshipped; and yet the worship of such has obtained among the blind
   and ignorant heathens, as in the East and West Indies; and even the
   sacrifices of the Jews to new gods their fathers knew not, and the
   sacrifices of the heathens are said to be offered to devils, and not to
   God; yea the worship of saints departed by the Papists, as the doctrine
   of it is called the doctrine of devils, so the practice is represented
   as if it was no other than worshipping of devils; it being contrary to
   the worship of the true God, who only is to be worshipped (Deut. 32:17;
   1 Cor. 10:20; 1 Tim. 4:1; Rev. 9:20).
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  Chapter 2

  OF INTERNAL WORSHIP; AND OF GODLINESS THE GROUNDWORK OF IT.

   Having considered the object of worship, worship itself is next to be
   treated of; and which is either internal or external: internal worship
   requires our first attention, it being of the greatest moment and
   importance; external worship profits little in comparison of that; if
   the heart is not engaged in worship, bodily exercise is of little
   advantage, that being only the form without the power of godliness; yea
   vain is such worship where the heart is far removed from God. God is a
   spirit, and must be worshipped with our spirits, the better and more
   noble part of man; if we serve his law, it should be with our mind, the
   inward man delighting in it; obedience to it should flow from a
   principle of love to God in the heart, and with a view to his glory;
   and if we serve him in the gospel of his Son, it should be with our
   spirits, with a fervent affection for it; if we pray to him it should
   be with the spirit and the understanding also; if we sing his praise,
   it should be with melody in our hearts to the Lord; herein lies
   powerful godliness; and godliness is the ground work of internal
   worship, and without which there can be no worshipping God aright, [1]
   and therefore it deserves our first consideration. Godliness is
   sometimes used for evangelic doctrine, the doctrine that is according
   to godliness, and productive of it; the whole mystery of godliness,
   respecting the person, office, and grace of Christ, and salvation by
   him, which the apostle exhorts Timothy to exercise himself in, in
   opposition to fables, and vain and trifling things, of no moment (1 Tim
   4:7). Sometimes it signifies a holy life and conversation, under the
   influence and power of the grace of God, as in (2 Pet. 3:11). "What
   manner of persons ought ye to be in all holy conversation and
   godliness?" Sometimes it intends some particular duty of religion, or
   rather some particular grace, "Add--to patience, godliness, to
   godliness, brotherly love", that is, exercise these (2 Pet. 1:5-7). But
   in the subject I am upon I consider it as an assemblage of graces, as
   containing the whole of grace in the heart, the exercise of which is
   necessary to serve and worship God with reverence and godly fear (Heb.
   12:28), and without this there can be no internal worship of God. This
   is no other than the inward devotion of the mind, a fervency of spirit
   in serving the Lord; it is a holy disposition of the soul towards God.
   This is theosebeia, the true worship of God (1 Tim. 2:10), the ground
   and foundation of it, without which there can be none. This is "life
   and godliness", or vital powerful godliness (2 Pet. 1:3), and "the
   things pertaining" to it are faith, hope, love, and every other grace,
   of which it consists, and in the exercise of which it lies, and in this
   is all internal religion and worship..

   1. First, such a gracious disposition Godward is not to be found in
   unregenerate men, only in such who are truly partakers of the grace of
   God. It is godliness which distinguishes between one who truly serves
   and worships God, and one that serves and worships him not. The one as
   he is denominated from it a godly man, so likewise theosebe, a true
   worshipper of God (John 9:31), the other, as from the want of it, he is
   called an ungodly man, so asebes, one that is without the worship of
   God (1 Pet. 4:18).

   1a. First, such a gracious disposition of the mind towards God, which
   is requisite to the service and worship of him, is not to be found in
   unregenerate men; their character is this, that they are "after the
   flesh", or are carnal men; and only "mind the things of the flesh",
   carnal things, fleshly lusts, &c. (Rom. 8:5), there is no disposition
   in their minds towards God and his worship; they savour not the things
   of God, but the things which be of men; and therefore having no inward
   disposition Godward, they are truly reckoned ungodly men, and destitute
   of the worship of him.

   1b. Secondly, such a gracious disposition towards God and his service,
   which is rightly called "godliness", is only to be found in such who
   are partakers of the grace of God in truth; for,

   1b1. Their character is, that they are "after the Spirit", or are
   spiritual men; they are born of the Spirit and his grace, and so are
   spirit or spiritual, in whom the Spirit of God dwells, and in whom
   grace is the governing principle; though they are not without flesh,
   and have much carnality in them, yet being renewed in their minds,
   their conversations are spiritual; they walk after and live in the
   Spirit. Hence,

   1b2. They mind "the things of the Spirit", they love spiritual
   doctrines, desire spiritual gifts, especially an increase of spiritual
   grace, and a clearer view of interest in all spiritual blessings; they
   savour the things of God, and of the Spirit of God; they have a gust
   for them, a relish of them, they are sweet unto them, their taste being
   changed. Wherefore,

   1b3. The disposition of their souls is Godward, and to his service;
   they have an understanding of him, and desire to know more of him, and
   follow on to know him the use of means; their thoughts are employed
   about him, they think on his name, his nature, and perfections, and
   lovingkindness, as displayed in Christ; their affections are set upon
   him, and they love him cordially and sincerely; their desires are after
   him, and to the remembrance of his name; they pant after more communion
   with him, and the manifestations of his love unto them; they have their
   spiritual senses exercised upon him; they see him with the eyes of
   their understandings opened, his beauty, his power, and his glory, in
   the sanctuary; they hear his gospel with pleasure, it is a joyful sound
   unto them, and they can distinguish his voice from that of a stranger;
   they taste that the Lord is gracious; his word and the doctrines of it,
   his fruit and the blessings of his grace are sweet to their taste,
   these are savory things which their souls love; they handle Christ the
   word of life, and feel the power of his gospel on them; that
   effectually working in them through the demonstration of the spirit.
   Now,

   1b4. These are truly godly persons, eusebeis (2 Pet. 2:9), persons well
   disposed to the worship of God, and who rightly perform it; these have
   their minds powerfully impressed with the doctrine that is according to
   godliness, under the influence of which they live soberly, righteously,
   and godly; these have all things given them pertaining to life and
   godliness, every grace, and every needful supply and increase of it; in
   the exercise of which lies internal worship, or inward, spiritual,
   experimental, and practical religion; which is called eusebeia, or
   "godliness", and stands opposed to bodily exercise, or external worship
   (1 Tim. 4:8).

   2. Secondly, godliness not in name and profession only, but godliness
   in the life and power of it, an inward fervent devotion of the mind, a
   gracious disposition of the heart towards God, as hits been explained,
   is the ground work of true religion; and without this there can be no
   internal worship, nor indeed any external worship rightly performed;
   for,

   2a. Without the knowledge of God there can be no true worship of him;
   the Samaritans worshipped they knew not what, and so their worship [2]
   was not right. Whom the Athenians ignorantly worshipped, him the
   apostle declared unto them; nor is a natural knowledge of God by the
   creatures sufficient to teach men the worship of God and engage them in
   it; the wise philosophers, who, by the light of nature, by the works of
   creation, knew there was a God, yet they glorified him not as God. True
   spiritual, experimental, and evangelical knowledge of God, is the
   knowledge of God in Christ; and as our worship of him is in and by
   Christ, there can be no true worship of him without such knowledge of
   him, even of him as our covenant God in Christ; and as this will direct
   us to the right object of worship, and the true manner of worship, so
   it will influence and engage unto it; "Whose I am, and whom I serve"
   (Acts 27:23).

   2b. Without faith in God, which is another branch of powerful
   godliness, there can be no true worship of God; for whatsoever is not
   of faith is sin; and without it, it is impossible to please God m any
   part of worship and service; all worship performed to God under the Old
   Testament dispensation which was agreeable to him, was by faith, as the
   instances of Abel and Jacob, of Moses and the children of Israel show
   (Heb. 11:4, 5, 21, 28). And under the gospel dispensation, whenever we
   draw nigh to God in any part of worship, it must be in faith; whoever
   comes to God, and is a worshipper of him, must believe that he is, and
   that he is a rewarder of those that diligently seek him; and if we come
   to the throne of grace and there ask anything of God, it must be asked
   in faith; and if we attend upon him in the ministry of the word, it
   must be in the exercise of faith, for the word only profits as it is
   mixed with faith by them that hear it (Heb. 10:22; 4:12), now faith is
   one of the things pertaining to life and godliness, and is a part of
   it; and therefore without godliness, or a gracious disposition of the
   soul towards God, there can be no true worship of him.

   2c. Without the fear of God, another branch of vital godliness, there
   can be no worship of him. The fear of God is sometimes put for tile
   whole of worship, both internal and external, "God is greatly to be
   feared in the assembly of his saints", where his solemn worship is
   performed, "and to be had in reverence of all them that are about him";
   and fear and reverence are so necessary to the service and worship of
   God, that the Psalmist exhorts men to "serve the Lord with fear, and
   rejoice with trembling"; and as for himself, he says, "in thy fear will
   I worship toward thy holy temple"; (see Ps 89:7; 2:11; 5:7), where
   there is no fear of God before the eyes and upon the hearts of men,
   there is no worship of him; grace in the heart, and that in exercise,
   or inward powerful godliness, which is the same thing, is absolutely
   necessary to worship God in an acceptable manner (Heb. 12:28).

   2d. Spiritual internal worship cannot be performed without love to God,
   another branch of real godliness. Charity, or love, is the internal
   principle from whence obedience to God, and the worship of him, should
   spring; hence love to God with all the heart and soul, as well as fear,
   is premised unto it (Deut. 10:12), for such affectionate, cordial, and
   hearty service is only acceptable to him, and can never be where the
   heart is destitute of godliness.

   2e. And as they are spiritual worshippers that God seeks, and spiritual
   worship that is only acceptable to him, it being suitable to his nature
   who is a spirit; none but a spiritual man can perform it, or that is
   possessed of true grace, or vital godliness; they that are in the
   flesh, in a state of nature, carnal men, who have no disposition
   Godward, cannot please God, or do that which is acceptable in his sight
   (Rom. 8:8).

   2f. Nor can a man worship God sincerely, if he has only the form and
   not the power of godliness; if he only draws nigh to God with his
   mouth, and honours him with his lips, and his heart is removed far from
   him, and his fear towards him taught by the precept of men, his worship
   will be in vain and unacceptable to him (Isa. 29:13), from all which it
   appears how necessary godliness is to the worship of God, and that it
   may well be reckoned the groundwork and foundation of it.

   Now this gracious disposition of the mind Godward, which may therefore
   be truly called godliness, and which is so necessary to the worship of
   God, that it cannot be performed without it, is not of a man's self, it
   is not naturally in man; yea, as has been seen, the bias and
   disposition of the minds of men are naturally the reverse; wherefore
   this disposition must be owing to the grace of God, and must be a gift
   of his; it is he that gives godliness itself, and all things
   appertaining to it; and indeed as it is an assemblage of all the graces
   of the Spirit, and every grace is a gift, that must be such. Knowledge
   of God is a gift of his; faith is not of ourselves, it is the gift of
   God. Hope that is good, is a good hope through grace; love cannot be
   purchased at any rate; the fear of God is what is implanted in the
   heart by the grace of God, and so all others; and even all supplies of
   grace to maintain, encourage, increase, and support such a disposition,
   are freely given of God; and all grace, as it comes from God, it points
   to God again, and disposes the heart Godward.

   3. Thirdly, great is the profit, arid many the advantages, that accrue
   from godliness to the possessors of it.

   3a. First, that itself is said to be gain to the persons that have it;
   "Godliness with contentment is great gain" (1 Tim. 6:6), there were
   some indeed who "supposed that gain is godliness" (1 Tim.6:5), either
   who thought that godliness was to be gained with money, as Simon Magus
   thought the gifts of the Holy Ghost were; but as not they, so neither
   the graces of the Spirit are to be obtained in such a way: or they were
   such who took up a profession of godliness, and made an outward show of
   it, for the sake of present or future gain; to gain a name in a church
   of Christ, to get a reputation among godly neighbours and acquaintance,
   and for the sake of worldly interest in godly wealthy relations, or to
   obtain the favour of God now, and heaven hereafter; but after all, what
   will be the hope and gain of such a person when "God takes away his
   soul?" (Job 27:8), or they are such who think, or at least act as if
   they thought, that all religion lay in gain, in getting money; since
   their serving God and Christ, and all they do in a religious way, is
   for filthy lucre's sake, every one looking for his gain from his
   quarter. But real godliness is itself true gain; it may be said of it
   as it is of wisdom, "the merchandise of it is better than the
   merchandise of silver, and the gain thereof, than fine gold" (Prov.
   3:14). Such who, while in a state of ungodliness, were "wretched, and
   miserable, and poor, and blind, and naked", being possessed of
   godliness, come into good circumstances; who before were in debt, owed
   ten thousand talents, and had nothing to pay, and were liable to a
   prison, all their debts are freely forgiven them, and the whole score
   of them cleared; who before were in rags, and had nothing to cover
   their naked souls before God, are now clothed with change of raiment,
   with a robe of righteousness and garments of salvation; who before were
   starving, and would have been glad of husks which swine do eat, are now
   fed with the finest of the wheat, with angels' food, at Christ's table,
   as with marrow and fatness; these are come into very affluent
   circumstances, to great riches, durable and unsearchable; and to great
   honour also, being raised as beggars from the dunghill, to sit among
   princes, and to inherit the throne of glory; yea are made kings and
   priests unto God, have a kingdom of grace now, and are heirs of the
   kingdom of glory; they who lived without God in the world, and were
   aliens from the commonwealth of Israel, are now in a good family,
   fellow citizens with the saints and of the household of God; and being
   children of God are heirs of God and joint heirs with Christ, possessed
   of the riches of grace, and entitled to the riches of glory; their gain
   is great indeed, and sufficient to give them full contentment.

   3b. Secondly, godliness is said to be "profitable unto all things" (1
   Tim. 4:8), whereas bodily exercise, or a presentation of the body only
   in an attendance of public worship, "profiteth little", or "for a
   little time;" [3] for sometimes such sort of religion and worship lasts
   but for a little while, as in temporary believers, and in the stony
   ground hearers, and where it continues, it profits not in matters of
   the greatest importance; it may be profitable to others, by way of
   example, as to children and servants in a man's family, and to a
   community with whom he attends for the secular support of it; and it
   may be profitable to himself, to keep him from being elsewhere, in bad
   company, which might lead into many snares and temptations, and hurtful
   lusts; but is of no profit to obtain eternal life, since a man may
   constantly hear the word, and attend on and submit unto all ordinances,
   and yet Christ may say to him at the last day, "Depart from me, I know
   you not"; for there may be such bodily exercise or external worship,
   where there is no true grace nor vital religion: but "godliness",
   powerful vital godliness, internal religion, is "profitable unto all
   things"; it is even profitable to the health of a man's body, for the
   fear of the Lord, which is the same thing, is "health to the navel",
   and "marrow to the bones"; whereas by an ungodly course of life men
   bring upon themselves diseases painful and incurable; but more
   especially godliness is profitable to promote the welfare of the soul;
   for by means of that, and in the exercise of it, the soul of a good
   man, as of Gaius, prospers and is in good health; he finds it always
   good for him to draw nigh unto God, where he has much communion with
   him, and receives much from him: and such a man is profitable to
   others, for godly men are made a blessing to all about them, they are
   the light of the world, and the salt of the earth; though indeed no man
   can be profitable to God by all his external and internal religion, as
   he that is wise and good may be profitable to himself and others; for
   when he has done all he can, or by the grace of God is assisted to do,
   he is but an unprofitable servant.

   3c. Thirdly, godliness has "the promise of the life that now is, and of
   that which is to come" (1 Tim. 4:8).

   3c1. Of the present life, both temporal and spiritual. A godly man has
   the promise of temporal life, of the blessings of it, of good things in
   it, yea that he shall want no good thing that is needful for him; and
   of a continuance of this life, when an ungodly man does not live out
   half his days; God satisfies the godly man with long life, and shows
   him his salvation (Ps. 34:9, 10; 37:3; 84:11; 91:16), and of the
   present spiritual life, of all things pertaining to it, of all needful
   supplies of grace to maintain and support it, and of the continuance of
   it, and of its springing up into and issuing in everlasting life.

   3c2. Of the future life of happiness and glory. It is most certain that
   there is a future life, and that there is a promise of eternal life in
   it, made by God who cannot lie; this promise is made to the godly man
   (Jam. 1:12), not to be enjoyed by him through any merit of his, for
   that is the gift of God through Christ; and a promise being made of it,
   and its being by promise, show that it is not of the works of men but
   of the grace of God; and when godliness is said to have the promise of
   it, it is a promise God has made to his own grace, and not to the
   merits of men. However, it is a plain case, that real godliness is of
   great avail to men, both with respect to time and eternity.

   Now as inward powerful godliness is, as has been seen, a disposition of
   the soul Godward, from whom all grace comes and to whom it tends, and
   as it is an assemblage of every grace, [4] in the exercise of which all
   internal worship and experimental religion lies, I therefore begin with
   it, and shall in the following chapters consider the branches of it in
   which it opens; as the knowledge of God, repentance towards God, fear
   of him, faith and trust in him, the hope of things from him, love to
   him, joy in him, humility, self-denial, patience, submission, and
   resignation to the will of God, thankfulness for every mercy, with
   every other grace necessary to the worship of God, and which belongs to
   experimental religion and godliness.
     __________________________________________________________________

   [1] osiostes kai eusebeia (therapeia) theon, Platonis Euthyphro, p. 9.

   [2] eusebes de o ten theian epistemen echon, Hierocles in Carmin,
   Pythag. p. 26. einai te ten eusebeian epistemen theon therapeias,
   Laert. l. 7. in Vita Zenonis.

   [3] pros to olinon.

   [4] eusebeia, frequently used in scripture, and rendered godliness, is
   in heathen writers said to be egemon arche kai meter, "the leader, the
   beginning and mother of all virtues"; kai sperma ton agathon apanton
   emin, "and the seed of all good things in us", Hierocles in Carmin.
   Pythagor. p. 10. 69. 126.
     __________________________________________________________________

  Chapter 3

    OF THE KNOWLEDGE OF GOD

   Since the knowledge of God and of divine things is a part and branch of
   true godliness, or of experimental religion, and a very essential one
   too, it is first to be considered; for without it there can be no good
   disposition in the mind towards God; for "ignoti nulla cupido", there
   are no affections for nor desires after an unknown object. And as we
   have seen there can be no true worship of God where there is no
   knowledge of God, as the cases of the Samaritans among the Jews, the
   Athenians among the Gentiles, and their wise philosophers show; there
   can be no cordial obedience to him by those who are ignorant of him;
   the language of such persons will be like that of Pharaoh (Ex. 5:2). It
   is a false maxim of the Papists, that "ignorance is the mother of
   devotion;'' it is so far from being true, that it is the parent of
   irreligion, will worship, superstition, and idolatry. Godliness, as has
   been observed, is an assemblage of the graces of the Spirit of God in
   the hearts of his people, in the exercise of which experimental
   religion or internal worship lies; now there can be no grace without
   knowledge, no faith without it; the object must be known, or it cannot
   be rightly believed in. The blind man's answer to Christ's question is
   a wise one (John 9:35, 36). The Gentiles, who are described as such who
   "know not God", are also said to be "without hope", without hope and
   without God in the world; without hope in God and of good things from
   him now, and without hope of the resurrection of the dead, a future
   state, and enjoyment of happiness in it (1 Thess. 4:5, 13), an unknown
   object cannot be the object of love; an unseen person may, "Whom having
   not seen, we love"; but an unknown person cannot be truly and cordially
   loved; God must be known, or he cannot be loved with all the heart and
   with all the soul. The wise man says (Prov. 19:2). "That the soul be
   without knowledge is not good", or rather it may be rendered, "without
   knowledge the soul is disposed to that which is not good; [5] it cannot
   be well disposed towards God, nor be fit for any good work, or for the
   right performance of any religious exercise, but is disposed to that
   which is evil; where ignorance reigns no good thing dwells. Now,

   1. First, let it be observed, that while men are in a natural,
   unregenerate, and unrenewed state, they are destitute of divine
   knowledge; the time before conversion is a time of ignorance; this was
   not only the case of the Gentile world in general, before the gospel
   came unto them, but is of every particular person, Jew or Gentile (Acts
   17:30; 1 Pet. 1:14), all the sons and daughters of Adam are in the same
   circumstances, for the illustration of which it may be noted,

   1a. First, that Adam was created a very knowing creature, being made
   after the image and in the likeness of God, which greatly lay in his
   understanding and knowledge of things; and while he continued in a
   state of innocence his knowledge was very great; it is not easy to say
   not to conceive how great it was; as he knew much of things natural and
   civil, so of things moral and divine; as he knew much of the creatures
   and their nature, so as to give suitable names to them, he knew much of
   God, of his nature, perfections, and persons, and of his mind and will,
   and of all necessary truths and duties of religion; for what by the
   light of nature and the works of it, and by the exercise of his own
   rational powers, which were in their full force and vigor, and by that
   nearness to God and communion with him he had, and by those revelations
   which were made to him by God, his knowledge must be very great. But,

   1b. Secondly, our first parents not being content with the knowledge
   they had, but listening to the temptation of Satan, who suggested to
   them that if they eat of the forbidden fruit they should be wise and
   knowing as God, they sinned and fell in with it, and fell by it, and so
   lost in a great measure that knowledge they had; for "man being in
   honour", as he was while in state of innocence, and "understandeth
   not", so he became by sinning, "is like the beasts that perish"; not
   only like to them, being through sin become mortal as they are, but
   because of want of understanding; yet "vain man would be wise", would
   be thought to be a wise and a very knowing creature, "though man be
   born like a wild ass's colt", which of all animals is the most dull and
   stupid; (see Ps. 49:12, 20; Job 11:12).

   1c. Thirdly, Adam being driven from the presence of God, and deprived
   of communion with him because of sin, by which his nature was
   corrupted, darkness seized his understanding and overspread it, and
   greatly dispelled that light which before shone so brightly in him; and
   this is the case of all his posterity (Eph. 4:18). The darkness of sin
   has blinded the eyes of their understanding, that they cannot see and
   understand divine things; it has left an ignorance of God in them, to
   which are owing their want of a disposition to God, an alienation from
   him, and an aversion to a life agreeable to him; and this is the state
   and case of all men, even of God's elect before conversion, who are not
   only dark but "darkness" itself, till they are made light in the Lord;
   and when the true light of grace shines, the darkness passes away (Eph.
   5:8; 1 John 2:8).

   1d. Fourthly, this darkness and ignorance are increased by a course of
   sinning. Naturally man "is in darkness", he is born in darkness and
   continues in it, "and walketh in darkness"; and by an habit and custom
   in sinning increases the darkness of his mind; for notwithstanding the
   fall there are some remains of the light of nature in man; some general
   notions of good and evil, according to which the natural conscience
   accuses or excuses; but sometimes through a course of sin conscience is
   cauterized, seared as with a red hot iron, so that it is become past
   feeling, and insensible to the distinction of good and evil (Isa.
   5:20).

   1e. Fifthly, there is in many an affected ignorance, which is very
   criminal; they are "willingly ignorant", as the apostle says of the
   scoffers who shall arise in the last time, or rather they are unwilling
   to understand what they might, "they know not, nor will they
   understand, they walk on in darkness"; they do not choose to make use
   of but shun the means of knowledge, and shut their eyes against all
   light and conviction; they do not care to come to the light, and love
   darkness rather than light; they do not desire to know God and his
   ways, but rather that he would depart from them; with such as these
   wisdom expostulates, saying, "How long, ye simple ones, will ye love
   simplicity?--and fools hate knowledge?" (Prov. 1:21; 2 Pet. 3:5; Ps.
   82:5; John 3:19; Job 21:14).

   1f. Sixthly, Some, because of their sinful lusts they indulge
   themselves in, and their contempt of the means of light and knowledge,
   and the stubborn choice they make of error and falsehood, are given up
   to judicial blindness and hardness of heart; as many among the
   heathens, who because they liked not to retain God in their knowledge,
   were given up to a reprobate mind, or to a mind void of judgment, and
   so imbibed notions and performed actions not convenient (Rom. 1:28),
   and the Jews, who rejected Jesus the Messiah against all light and
   evidence, had a spirit of slumber given them, eyes that they should not
   see, and ears that they should not hear, nor understand with their
   hearts (John 12:40; Rom. 11:8), and the followers of Antichrist, who
   received not the love of the truth, had a strong delusion sent them to
   believe a lie (2 Thess. 2:10,11), others have been left under the power
   of Satan, the same with the power of darkness, who is the god of this
   world, and who is suffered to blind the eyes of them who believe not,
   lest the light of the glorious gospel of Christ should shine unto them
   (2 Cor. 4:4).

   Now while men are in an unrenewed state, and in such a state of
   darkness and blindness, they are ignorant,

   1f1. Of God, of his nature and perfections; for though they may by the
   light of nature, and from the works of creation, know that there is a
   God, and some of his perfections, as his wisdom, power, and goodness,
   which manifestly appear in them; yet not so as to glorify him as God,
   nor so as to preserve them from the worship of other gods besides him:
   indeed their knowledge of him is so dim and obscure, that after all
   they are said by their wisdom not to know God, the true God, this was
   the case of the Gentiles; and as for the Jews who had a revelation, yet
   they were "ignorant of the righteousness of God", which was the ground
   of their capital mistake in going about to establish their own
   righteousness and reject the righteousness of Christ. And carnal men
   are very apt to think that God is such an one as themselves, and they
   measure him by themselves, and fancy that what is agreeable to the
   reasonings of their minds is approved of by him; or that he takes no
   notice of men and their actions, but leaves them to act as they please;
   that "the Lord hath forsaken the earth, and the Lord seeth not" (Ezek.
   9:9), and thus they live without God, or as atheists in the world; or
   they think that God is a God of mercy, and will have mercy on them at
   last, but never think of his justice and holiness.

   1f2. They are ignorant of Christ, of his person and offices, and of the
   way of life and salvation by him; as they know neither the Father nor
   the Son, nor the distinction between them, so not the concern that each
   have in the salvation of men. "The way of peace they know not", how God
   was in Christ reconciling the world to himself, forming the plan and
   scheme of reconciliation, and how Christ has made peace by the blood of
   his cross.

   1f3. They are ignorant of the Spirit of God; "The world seeth him not,
   neither knoweth him" (John 14:17), neither his person nor his office,
   as a sanctifier and comforter; not the operations of his grace on the
   souls of men; Nicodemus, a master in Israel, could not conceive how it
   should be that a man should be born again of water and of the Spirit
   (John 3:8, 9). Nor can a natural man either receive or know the things
   of the Spirit of God, because they are spiritually discerned, and he
   has not a spiritual visive faculty to discern them (1 Cor. 2:14).

   1f4. They are ignorant of themselves, and of their state and condition
   by nature; they think themselves rich and increased with goods, when
   they are wretched, miserable, poor, and blind, and naked; they fancy
   themselves whole, sound and healthful, and need not a physician for
   their souls, when they are sadly diseased and distempered with sin;
   they reckon themselves alive without the law, in a good condition, and
   in a fair way for life, heaven, and happiness, till the law enters
   them, and cuts off all their hopes of salvation by the works of it.
   They are upon the brink of ruin, like a man on the top of the mast of a
   ship asleep, or in the midst of the sea, insensible of their danger;
   they rush into sin like the horse into the battle, and hasten like a
   bird to the snare, which knows not it is for its life.

   1f5. They are ignorant of sin and the sad effects of it; if they have
   any notion of the grosser sins of life, and the evil of them, they do
   not know that lust in the heart is sin; not the evil of indwelling sin
   and corrupt nature; nor consider that the wages of sin is death,
   eternal death; they are not sensible of their own insufficiency and
   inability to make atonement for their sins, nor to work out a
   righteousness that will justify them from their sins.

   1f6. They are ignorant of the sacred scriptures, and the truths
   contained in them; though they are plain to them that understand, and
   right to them that find knowledge (Prov. 8:9), yet they are like a
   sealed book to carnal men, whether learned or unlearned; the one cannot
   read them because sealed, and the other because he is not learned (Isa.
   29:11, 12). The mysteries of the kingdom are delivered to them in
   parables, and they are riddles, enigmas, and dark saying to them; the
   gospel, and the doctrines of it, are hid from the wise and prudent;
   they cannot understand them, they are foolishness to them, and they
   pronounce them such. But,

   2. Secondly, in every renewed person there is a knowledge of God and of
   divine things; the new creature or "new man is renewed in knowledge,
   after the image of him that created him" (Col. 3:10). Spiritual and
   divine knowledge is a part of the new man, which is no other than an
   assemblage of grace consisting of various members, of which this is
   one; it is a part of the image of God and Christ enstamped upon the
   soul in regeneration, and which gives it a disposition godward;
   concerning which may be observed,

   2a. First, the object of it, God; before conversion men know not God,
   but after that they know him, or rather are known of him (Gal. 4:8, 9),
   there is a threefold knowledge of God, or a knowledge of God that is
   come at in a threefold way.

   2a1. There is a knowledge of God by the light of nature through the
   works of creation, which show his eternal power and Godhead, declare
   his glory, and display his wisdom and goodness; and through the works
   of providence, by which he has not left himself without a witness of
   his Being and beneficence; and though these ways and works are past
   finding out, and a small portion of them is known by men, yet something
   of God is to be known by them, and that he is, as Jethro said, "greater
   than all gods"; but then such knowledge was always insufficient to
   teach men the true worship of God, and influence them to it;
   notwithstanding this, either they did not worship him at all, or
   ignorantly worshipped him; that is, not in a right way and manner; the
   wise philosophers of the heathens, though they in some sort knew God,
   yet they did not glorify him as God, nor serve him only, but worshipped
   and served the creature more and beside the Creator; nor was such
   knowledge effectual to make the hearts of men better, nor to mend their
   lives; those to whom God left not himself without a witness, by the
   works of creation and providence, still walked on in their own ways,
   and those very bad ones, walking in lasciviousness, lusts, drunkenness,
   revellings, banquetings, and abominable idolatries, even committing
   abominable lewdness in their religious services. What a character does
   the apostle give of them (Rom. 1:18-32), even of those who professed
   themselves to be wise, both as to their hearts and actions? their
   foolish heart was darkened and their imagination vain, and they were
   given up to the lusts of their hearts and to the uncleanness of them,
   to vile affections and a reprobate mind, being filled with all
   unrighteousness and wickedness; what a dreadful portrait does the
   apostle draw of them (Rom. 1:29-31). Nor was this light and knowledge
   sufficient to point out to them the true way, how incensed Deity may be
   appeased, or sinners be reconciled to God; or by what means atonement
   for sin could be made, and therefore put such questions as in Micah
   6:6, 7 not the least hint did it give of a sin bearing and sin atoning
   Saviour, and of the blood of Christ which makes peace with God, and
   cleanses from all sin; nor could it give men any good ground to hope
   for pardon of sin on any account whatever; though they might presume on
   the mercy of God, and conjecture that he would forgive their sins upon
   their repentance, this they could not be sure of; at most it was but an
   "who can tell" if God will repent and turn from his fierce anger, as
   said the Ninevites (Jonah 3:9). Nor was it sufficient to assure them of
   a future state of happiness, and describe what that is; as for the
   immortality of the soul, they had some faint views of it, and rather
   wished it to be true than believed it; of the resurrection of the dead
   they had no hope; and what that happiness of man hereafter they
   sometimes speak of, they had gross notions of, such as had any; and
   could not assure themselves by all their virtue that they should enjoy
   it. Life and immortality are only truly brought to light by the gospel.

   2a2. There is a knowledge of God by the law, the law of Moses, the
   moral law; though this came by Moses, it was of God, and shows what is
   his good and perfect will; it is a transcript of his nature, his
   justice and holiness; but then it only gives knowledge of him as a
   lawgiver who is able to save and to destroy, and as an incensed God
   threatening wrath to the breakers of it, without any hope of mercy, not
   even on the foot of repentance; it accuses of sin, the breach of it;
   pronounces guilty for it, and is the ministration of condemnation and
   death; by it is the knowledge of sin, but not of a savior from it. The
   ceremonial law was indeed a shadow of good things to come by Christ;
   its sacrifices prefigured the sacrifice of Christ; it was the Jews
   schoolmaster that taught them Christ, and directed them to him.

   2a3. There is a knowledge of God which comes by the gospel, the
   doctrine of grace and truth, that is by Christ, who lay in the bosom of
   his Father, and has declared him, his person, his nature, his grace,
   his mind and will to men; God has spoken by his Son, and made the
   largest discovery of himself by him; and makes use of the ministers of
   the gospel to give the light of the knowledge of the glory of God in
   the face or person of Christ, who is the brightness of his Father's
   glory and the express image of his person: and it is of this kind of
   knowledge of God in Christ, that souls are made partakers, when they
   are renewed in the spirit of their minds; this is not a mere notional
   and speculative knowledge, such as the carnal Jews had, who had a form
   of knowledge in the law, and by breaking it dishonored God; and which
   some who call themselves Christians may have, who profess in words to
   know God, but in works deny him; who say, Lord, Lord, but do not the
   will of our Father in heaven: but this is a spiritual and experimental
   knowledge of God, such as a spiritual man has, and that from the Spirit
   of God as a spirit of wisdom and revelation in the knowledge of him;
   and which leads men to mind and savour spiritual things. This is a
   knowledge which is attended with faith in God as a covenant God in
   Christ; it is a fiducial knowledge, such as know his name put their
   trust in him, in whom is everlasting strength, and from whom they
   expect all supplies of grace; and having knowledge of him as their
   portion and exceeding great reward, they hope in him for what they want
   in time, and for happiness with him hereafter; and such knowledge
   always includes in it love to God, and the most cordial affection for
   him; "he who loveth not, knoweth not God" (1 John 4:8), for if he knew
   him he could not but love him, and say of him, "Whom have I in heaven
   but thee? and there is none upon earth that I desire besides thee".
   Such knowledge is accompanied with a filial fear and reverence of God;
   where there is no knowledge of God there is no fear of God; but where
   there is knowledge of God, of his grace and goodness, and of his
   pardoning mercy in Christ, men fear the Lord and his goodness; for
   there is forgiveness with him that he may be feared; not with a slavish
   but a childlike fear; and where it is known he is so feared. And such a
   knowledge is practical, and it is known to be right by being so;
   "hereby we know that we know him, if we keep his commandments" (1 John
   2:3), for such only may be said to be "filled with the knowledge of his
   will in all wisdom and spiritual understanding", in a true spiritual
   and evangelical manner, when the end for which they have it, and for
   which they desire it, is, to "walk worthy of the Lord unto all
   pleasing"; that is, to do the will of God in the most acceptable manner
   (Col. 1:9, 10), and a knowledge attended with such graces and fruits of
   righteousness may be called saving knowledge; that is, salvation is
   annexed unto it and follows upon it; for "this is life eternal", the
   beginning of it, and in which it issues (John 17:3). Now this knowledge
   of God may be considered as respecting the three divine persons in the
   Godhead distinctly, Father, Son, and Spirit; and that acquaintance and
   fellowship with each which such knowledge leads into. For there is a
   fellowship and communion which believers have with each divine person,
   which arises from their distinct knowledge of them (1 John 1:3; 2 Cor.
   13:14).

   2a3a. Every renewed soul has knowledge of God the Father. "I write unto
   you, little children", says the apostle John (1 John 2:13), "because ye
   have known the Father", the Father of Christ and their Father in
   Christ; for he that is Christ's Father is their Father, though they are
   not in the same class of sonship with him; "I ascend to my Father and
   your Father" (John 20:17), and this relation is made known to them, as
   children are taught to know their father; and this the saints know by
   the Spirit of adoption sent down into their hearts, crying, Abba,
   Father; and witnessing to their spirits that they are the children of
   God; and this leads into communion with him, and into the enjoyment of
   many privileges with pleasure. They have knowledge of the love of the
   Father which is bestowed on them, and is in them, and which appears in
   their election, in the gift of Christ to them, and in their adoption,
   and in other blessings of grace; and this is shed abroad in their
   hearts by the Spirit, and they are led by him into the heights and
   depths, and lengths and breadths of it; they are warmed by it, and
   comforted with it; it is a source of joy, peace and comfort to them;
   and the knowledge of it is what they glory in and should do, and in
   that only (Jer. 9:23, 24). They have also knowledge of God the Father
   as having chosen them in Christ, and blessed them with all spiritual
   blessings in him; for though their election is so early as before the
   foundation of the world, and so secret as it is in Christ, yet it may
   be known by them; "Knowing, brethren beloved, your election of God";
   how and by what means? by the powerful influence of the gospel upon
   their hearts, "for our gospel came not unto you in word only but also
   in power" (1 Thess. 1:4, 5), they have knowledge of him as their
   covenant God in Christ, who has blessed them with all covenant
   blessings, with the sure mercies of David; with justification by the
   righteousness of Christ, pardon of sin for his sake, reconciliation and
   atonement, adoption, and every other blessing; the knowledge of all
   which draws out their hearts in thankfulness to the Father of Christ,
   in love to him, and praise of him (Eph. 1:3, 4). They have knowledge of
   him as "in Christ reconciling the world unto himself", planning the
   scheme of their peace, reconciliation and atonement by Christ, "not
   imputing their trespasses" to them but to their Surety and Saviour;
   which scheme he has executed by him, and has "by him reconciled" them
   "to himself", of which they have knowledge, and hence reason in the
   strong and comfortable manner as the apostle does (Rom. 5:11). Moreover
   they have knowledge of God the Father as having proclaimed his name in
   Christ, a God "gracious and merciful, pardoning iniquity, transgression
   and sin"; as a God that does abundantly pardon, and which engages their
   souls to turn unto him, and fills them with wonder and amazement; so
   that they say, "Who is a God like unto thee, that pardoneth iniquity?"
   and this raises in them the highest gratitude and thankfulness to God;
   they call upon their souls, and all within them, to "bless his holy
   name, and not forget his benefits, who forgiveth all their iniquities"
   (Micah 7:18; Ps. 103:1-3). To observe no more; they know him as "the
   God of all grace, who has called them to his eternal glory by Christ
   Jesus" his Son; that is, that he is the author and giver of every grace
   unto them; that their faith is not of themselves, it is the gift of
   God; that their good hope through grace is of him, and therefore he is
   called the God of hope, because not only the object but the author and
   giver of it; for the same reason he is called the God of love, the God
   of patience, &c. and this knowledge of God the Father leads to deal
   with him for fresh supplies of grace, and that he would make all grace
   to abound towards them; this draws them to the throne of grace to seek
   grace and mercy of him to help them in their time of need.

   2a3b. Every renewed soul has knowledge of Christ the Son of God (John
   17:3), where the "only true God" designs God the Father, yet not to the
   exclusion of Christ the Son of God, for he is expressly called the
   "true God" (also 1 John 5:20) and "eternal life" is made to depend
   equally upon the knowledge of the one as upon the knowledge of the
   other; now would Christ ever have ranked himself in this manner with
   the only true God, if he was not equal with him? and such an
   interpretation of the passage as would exclude him from being the one
   only true God with the Father, would exclude the Father from being the
   one only Lord with the Son (1 Cor. 8:6). Now truly gracious souls have
   knowledge of the person of Christ, as being truly God and truly man; as
   being true God, and therefore they venture their souls on him, commit
   their all unto him, and look unto him for salvation, and trust in him
   for it, because he is God and there is none else; and as being truly
   man, partaker of the same flesh and blood with them, and in all things
   made like unto them, and so their near kinsman, and who cannot but have
   sympathy with them; and thus being both God and man, he is fit to be
   the mediator between both, and to take care of things belonging to God,
   and to make reconciliation for the sins of the people. They have
   knowledge of him in all his offices, and deal with him as such; with
   him as their prophet to teach and instruct them by his word, his
   ministers, and his Spirit; with him as their priest, who by his
   sacrifice has made atonement for their sins, and by his intercession
   pleads for every blessing for them; and with him as their king, to rule
   over them, protect and defend them; and they become willingly subject
   to his commands and ordinances, and esteem all his precepts concerning
   all things to be right; they know him as their living Redeemer, as Job
   did; and their souls rejoice in God their Saviour, as Mary the mother
   of our Lord did; they know him in the various relations he stands in to
   them, as their everlasting Father, who bears an everlasting love to
   them, takes an everlasting care of them, and makes everlasting
   provision for them; as their head of eminence over them, and influence
   to them; as their husband, who has betrothed them to himself in
   righteousness and lovingkindness; as their brother, and one that sticks
   closer than a brother; and as their friend that loves at all times, and
   of whom they say as the church did, "This is my beloved, and this is my
   friend". And this knowledge which such souls have of Christ is,

   2a3b1. Not merely notional and speculative, such a knowledge the devils
   have: they know Christ to be the Holy One of God, and that he is the
   Son of God, and the Messiah (Luke 4:34, 41), and men destitute of the
   grace of God may know and give their assent to those truths, that
   Christ is truly God, and existed as the Son of God from all eternity;
   that he assumed human nature in the fulness of time, that he lived a
   life of sorrow and trouble, died the death of the cross, was buried and
   rose again from the dead, ascended to heaven, and is set down at the
   right hand of God, and will come a second time to judge the world in
   righteousness; but this spiritual special knowledge gracious souls have
   is,

   2a3b2. An affectionate knowledge, or a knowledge joined with love and
   affection to Christ; he is in their esteem the chiefest among ten
   thousand, and altogether lovely; he is precious to them, and there is
   none in heaven nor in earth so desired by them as he is.

   2a3b3. Their knowledge is a knowledge of approbation, they approve of
   him above all other lovers, and above all other saviors; they reject
   all others, and say, "Ashur shall not save us"; we will have no regard
   to our works, duties and services, as saviors; but they say of him as
   Job did, "Though he slay me yet will I trust in him--he also shall be
   my salvation", I will have no other (Job 13:15,16).

   2a3b4. Their knowledge of him is fiducial; they know his name, his
   nature, his abilities, his fulness, and suitableness, and therefore
   they put their trust in him, give up themselves to him, rely and lean
   upon him, and trust him with all they have, and for all they want, for
   grace here and glory hereafter.

   2a3b5. Their knowledge of him is experimental, they have their
   spiritual senses exercised on him; they see the Son and believe on him,
   see the glories of his person, the riches of his grace, the fulness of
   his righteousness, the efficacy of his blood, and the virtue of his
   atoning sacrifice; they "hear" his voice with pleasure and delight, the
   voice of his gospel, so as to understand it, approve of it, and
   distinguish it from the voice of a stranger they "feel", they handle
   him the word of life by faith, lay hold on him and retain him; they
   "taste" that the Lord is gracious, and "savour" the things which be of
   Christ and not of men.

   2a3b6. Their knowledge of Christ is appropriating; it does not lie in
   generals but in particulars, they know him themselves and for
   themselves; they do not only say as the Samaritans did, "We know that
   this is indeed the Christ the Saviour of the world" (John 4:42), but
   that he is their Saviour and Redeemer; and say with Thomas, "My Lord,
   and my God"; and with the apostle Paul, "Who loved me, and gave himself
   for me"; and with the church, "My beloved is mine, and I am his" (John
   20:28; Gal. 2:20; Song of Sol 2:16).

   2a3c. Every renewed soul has knowledge of the Spirit of God, the world
   does not know him, but truly gracious souls do; our Lord speaking of
   him says, "Whom the world cannot receive, because it seeth him not,
   neither knoweth him", neither his person, nor his office, nor his
   operations; "But ye know him", meaning his apostles and followers; and
   gives a very good reason for it, "for he dwelleth with you, and shall
   be in you"; and therefore they must have a feeling and experimental
   knowledge of him (John 14:17). Such as are renewed in the spirit of
   their minds, have a knowledge of him as a Spirit of conviction and
   illumination, he having convinced them of sin, the evil nature and sad
   consequences of it; of righteousness, of the insufficiency of their own
   righteousness to justify them before God, and of the fulness and
   suitableness of Christ's righteousness for that purpose; and having had
   the eyes of their understandings enlightened by him as a Spirit of
   wisdom and revelation in the knowledge of Christ, as an able, willing,
   and complete Saviour; and having received him as the Spirit which is of
   God, whereby are made known to them the things that are freely given to
   them of God; the free grace gifts of righteousness, peace, pardon, and
   eternal life. They have knowledge of him as the Comforter, who comforts
   them by shedding abroad in their hearts the love of the Father and of
   the Son; by opening and applying the exceeding great and precious
   promises of the gospel, and by taking the things of Christ and showing
   them to them, and their interest in them; and these comforts they have
   a feeling experience of, for they delight their souls amidst the
   multitude of their thoughts within them; yea they walk in the comforts
   of the Holy Ghost, and are edified by them. They have knowledge of him
   also as the Spirit of adoption, who manifests to them their interest in
   this blessing; and not only from his witnessing do they know their
   relation to God as children, but also from their being led by him out
   of themselves to Christ, and into the truth as it is in Jesus, for such
   "are the sons of God" (Rom. 8:14-16). Moreover they have knowledge of
   the Spirit as a "Spirit of grace and of supplication", who first works
   grace in the soul, and then draws it forth into act and exercise; and
   perhaps there is no season in the Christian life in which this grace is
   more drawn forth into exercise than when in prayer, public and private,
   under the influence of the Spirit of supplication; who helps saints
   under all their infirmities in prayer, and makes intercession in them
   according to the will of God, impresses a sense of their wants upon
   them, puts strength into them, and fills their mouths with arguments to
   plead with God in the exercise of grace: once more, such souls have
   knowledge of him as the Spirit of truth, that guides into all truth
   necessary to be known by them, and powerfully applies it to them; who
   teaches them all things they should know, and brings to their
   remembrance truths or promises, at proper seasons, for their relief and
   comfort; and who is the unction they have received from the Holy One,
   the anointing which teacheth all things, and from which they are
   denominated Christians; to say no more, they have knowledge of him as
   an inhabitant in them, for he dwells in them as in his temple; of whose
   indwelling they are sensible by the operations of his grace upon them;
   they find he is in them as the earnest of their inheritance, and as the
   sealer of them unto the day of redemption. Now in this distinct,
   special, and peculiar knowledge of Father, Son, and Spirit, and in that
   communion with them, which arises from hence, inward experimental
   religion greatly lies.

   To this head of the object of knowledge all divine things may be
   reduced that are knowable, that are to be known or should be known by
   the Christian; there are some things that are not to be known, and
   which will, ever be known, neither in this life nor in that to come;
   there are some things that angels know not, yea which the human soul of
   Christ knew not in his state of humiliation; this is not to be called
   ignorance, but nescience, or non-knowledge. "Secret things belong unto
   the Lord our God, but those things which are revealed belong unto us
   and to our children for ever" (Deut. 29:29). The former we should not
   curiously search into, as not belonging to us, nor should we exercise
   ourselves in things too high for us, and which are out of our reach,
   nor should we seek to be wise above what is written; the latter we
   should study the knowledge of, and to improve therein, even the
   knowledge of each of the truths and doctrines of the gospel, so as to
   try and know the things that differ, and to approve the more excellent;
   and also of the will of God, or duties of religion, which are to be
   observed, that so we may walk worthy of God in all well pleasing. The
   next thing to be considered is,

   2b. Secondly, the causes of this knowledge, and from whence it springs.
   It is not to be attained to by the light of nature, or what light the
   works of nature give; for it may be said of this knowledge what Job
   says of wisdom and understanding, when he asks, "Where shall wisdom be
   found?" and "Where is the place of understanding?" to which he answers,
   it is not known by man, nor is it here nor there, nor can any
   estimation be made of it, only "God understandeth the way thereof, and
   he knoweth the place thereof"; what place it is to be found in, and in
   what way, and from whence it cometh (Job 28:12, 23). Nor is it to be
   found in the law of Moses; by that God may be known to be holy, just,
   and righteous, but not as a God gracious and merciful; by it is the
   knowledge of sin, but not the knowledge of Christ as a Saviour from
   sin; by it may be known what is the will of God with respect to what
   should be done and what should be avoided, but no knowledge does it
   give of the Spirit of God to help in the performance of duty, or in the
   exercise of grace. Nor is it to be acquired by carnal reason; the deep
   things of God, the mysteries of his grace, are what the carnal eye of
   man has not seen, nor his ear heard, nor has it entered into his heart
   to conceive of. When Peter made that excellent confession of the Deity,
   Sonship and Messiahship of Christ, our Lord said unto him, "Blessed art
   thou, Simon Barjona, flesh and blood hath not revealed it unto thee";
   not carnal reason, nor carnal men, "but my Father which is in heaven"
   (Matthew 16:17). This is not to be had from men; the knowledge the
   apostle Paul had of the mystery of God, and of the Father, and of
   Christ, and of the glorious doctrines of the gospel, he had them not at
   the feet of Gamaliel, nor from his mouth, but by the revelation of
   Jesus Christ (Gal. 1:11, 12).

   2b1. The efficient cause of this knowledge is God; it is God that
   teacheth men knowledge, and none teaches like him; and this he teaches
   persons the most unlikely to learn, even such as "are weaned from the
   milk, and drawn from the breasts"; that is, just weaned, who were but
   the other day babes and sucklings; this knowledge is from God, Father,
   Son and Spirit. Such as have "heard and learned of the Father, come to
   Christ"; that is, believe on him (John 6:45). It is the Father who
   knows the Son, and reveals him, as he did to Peter, and who reveals the
   things he hides from the wise and prudent, even unto babes; and "no man
   knows the Father save the Son, and he to whom the Son will reveal him"
   (Matthew 11:27), he who lay in his bosom declares him, his mind and
   will, his love and grace; and he "gives an understanding" to "know"
   himself, who "is the true God and eternal life" (1 John 5:20), and the
   Spirit, he is the Spirit of wisdom and revelation in the knowledge of
   God and Christ; he searches the deep things of God, arid reveals them
   to men; and by him they know the things that are freely given them of
   God (Eph. 1:17; 1 Cor. 2:10-12).

   2b2. The impulsive cause is the sovereign will and pleasure of God.
   "Even so, Father, for so it seemed good in thy sight" (Matthew 11:25,
   26), it being solely owing to his good will and pleasure to make known
   to whom he would make known the mysteries of his grace and gospel
   concerning himself, his Son and Spirit; (see Col. 1:27).

   2b3. The instrumental cause or means is the word of God. "Faith", which
   sometimes goes by the name of knowledge, "comes by hearing, and hearing
   by the word of God" (Rom. 10:17), that is, by the external ministration
   of the word, the Lord owning and blessing it. John the Baptist, the
   forerunner of Christ, was appointed, commissioned, and sent of God "to
   give knowledge of salvation to his people"; and the apostles and
   ministers of the gospel had the treasures of evangelical truths put
   into their earthen vessels, "to give the light of the knowledge of God
   in the face of Jesus Christ". The ministry of the word is appointed as
   a standing ordinance in the church, "till we all come in the unity of
   the faith, and of the knowledge of the Son of God" (Luke 1:17; 2 Cor.
   4:6; Eph. 4:13).

   2c. Thirdly, the nature and properties of this knowledge deserve
   notice: and,

   2c1. This knowledge is practical; the mere theory of any science,
   unless reduced to practice, is of little avail; men may have all
   knowledge that is notional and speculative, and yet be nothing; a
   profession to know God and Christ, and in works to deny them, is far
   from being saving knowledge; such who walk as other Gentiles do, have
   not truly learned Christ the gospel of the grace of God, when it comes
   with power, teaches men to deny ungodliness, and to live a sober,
   righteous, and godly conversation.

   2c2. It is of a soul humbling nature; as the instances of Job, Isaiah,
   and the apostle Paul show (Job 42:6; Isa. 6:5; Eph. 3:8), whereas other
   knowledge puffs up, makes men conceited, proud, haughty, and
   overbearing.

   2c3. It is pleasant, savory, and satisfying; "he that increaseth"
   natural "knowledge, increaseth sorrow" (Eccl. 1:18), for the more he
   knows, he finds he knows less than he thought he did; and this gives
   him pain, that his knowledge is so small; and his larger knowledge
   attracts the envy of others, and raises an opposition to him; but
   spiritual knowledge, and an increase of that, yield him joy, peace, and
   comfort: we read of the "savour of the knowledge" of Christ, and of the
   savour of his good ointment; and of his name being as ointment poured
   forth, which emits a most fragrant and delightful smell (2 Cor. 2:14;
   Song of Sol. 1:3).

   2c4. This knowledge is excellent, yea super excellent; the apostle
   "Paul counted all things but loss for the excellency" of it (Phil.
   3:8), it is to be preferred to gold and silver, to jewels and precious
   stones, and all desirable things (Prov. 3:13, 14; 8:10, 11), it far
   excels all other kind of knowledge. What if a man had knowledge of all
   the heavenly bodies, and of whatsoever is in the bowels of the earth,
   or dwells upon it, or grows out of it, so that he could with Solomon
   speak of trees and their nature, from the cedar in Lebanon to the
   hyssop that grows out of the wall; it would be nothing in comparison of
   the knowledge of Christ, and of God in Christ, since to know them is
   life eternal.

   2c5. This knowledge indeed is but imperfect in this life; those that
   know most only know in part, yet it is progressive; there is such a
   thing as growing in grace, and in the knowledge of Christ; the light of
   saints is an increasing one, the path of the just is as the shining
   light, which shines more and more unto the perfect day; they that know
   the Lord shall follow on to know him, and shall know more of him, for
   so the words in Hosea 6:3 should be rendered; "and we shall know, we
   shall follow on to know the Lord", the "if" ought to be left out, not
   being in the original.

   2c6. There are various means which should be made use of for the
   increase of this knowledge, such as reading the scriptures, which are
   profitable for doctrine, and for instruction in righteousness;
   constantly and diligently searching into them, since they testify of
   Christ, of his person, and office, and grace; likewise attendance upon
   the ministry of the word, waiting at wisdom's gates, and watching at
   the posts of her door, which is the way to find wisdom and get
   understanding; also frequent and fervent prayer, if "thou criest after
   knowledge", thou shalt "find the knowledge of God" (Prov. 2:3, 5),
   great is the encouragement given to make use of such a method; (see
   Jam. 1:5; Matthew 7:6). Conversation with wise and good men, and such
   as fear the Lord, who by conferring together find the advantage of it;
   they build up one another on their most holy faith, establish each
   other in it, and increase in knowledge; for "he that walketh with wise
   men shall be wise", grow wiser and wiser (Prov. 13:20).
     __________________________________________________________________

   [5] Vid. Vatablum in loc.
     __________________________________________________________________

  Chapter 4

    OF REPENTANCE TOWARDS GOD

   Repentance is another part of internal worship; it is a branch of
   godliness which lies in the disposition of the soul Godwards; for in
   the exercise of this the sensible sinner has much to do with God; he
   has a special respect to him against whom he has sinned, and therefore
   it is with great propriety called "Repentance towards God" (Acts
   20:21). Concerning which may be observed,

   1. Its name, and the words and phrases by which it is expressed, both
   in the Old and in the New Testament, and by Jews, Greeks, and Latins,
   which may give some light into the thing itself.

   1a. First, the Jews commonly express it by T+ShW+B+H+ a "turning", or
   "returning", and it is frequently signified in the Old Testament by a
   man's turning from his evil ways, and returning to the Lord; the term
   from which he turns is sin, the term to which he turns is the Lord,
   against whom he has sinned; and what most powerfully moves, encourages,
   and induces him to turn, is the pardoning grace and mercy of God
   through Christ (Isa. 55:7), and so in the New Testament, repentance and
   turning are mentioned together, and the latter as explanative of the
   former; (see Acts 3:19; 26:20).

   There is another word in Hebrew used for repentance, N+X+M% (Hosea
   11:8; 13:14), which also signifies comfort; because such who sincerely
   repent of sin, and are truly humbled for it, should be comforted, lest,
   as the apostle says, they should be "swallowed up with overmuch sorrow"
   (2 Cor. 2:7), and it is God's usual way to bring his people "into the
   wilderness", into a distressed state, to lead them into a sense of sin,
   and humiliation for it, and then to speak comfortably to them (Hosea
   2:14), and the Spirit of God is first a reprover for sin, and a
   convincer of it, and then a comforter; be first shows men the evil
   nature of sin, and the just desert of it, and gives them the grace of
   repentance for it, and then comforts them with the application of
   pardon through the blood of Jesus (John 16:7, 8, 14), and blessed are
   they that mourn for sin in an evangelical manner, for they shall be
   comforted (Matthew 5:4).

   1b. Secondly, the Greek word more frequently used in the New Testament
   for repentance is metanoia, which signifies an "after understanding",
   or "after knowledge"; as when a man takes into serious consideration a
   fact after it is committed, and thinks otherwise of it, and wishes he
   had not done it, is sorry for it, and resolves, through the grace of
   God, to forsake such practices; this is a proof of a man's wisdom and
   understanding; now he begins to be wise, and to show himself an
   understanding man; even an heathen [6] could say, "Repentance is the
   beginning of wisdom, and an avoiding of foolish works and words, and
   the first preparation to a life not to be repented of."

   It is a change of the mind for the better, and which produces change of
   action and conduct: this, as it is expressive of true repentance, flows
   from the understanding being enlightened by the Spirit of God, when the
   sinner beholds sin in another light it did, even as exceeding sinful;
   and loathes it, and abhors it and himself for it. There is another word
   the Greeks use for repentance, metameleia, and though the noun is not
   used in the New Testament, the verb is (Matthew 21:29, 32), and
   signifies a care and anxiety of mind after a fact is committed, a
   concern with sorrow that it should be done, and a care for the future
   not to do it again; hence the apostle, among the genuine fruits of
   godly sorrow for sin, mentions this in the first place, "What
   carefulness it wrought in you", not to offend more (2 Cor. 7:11). It
   also signifies a change of mind and conduct, as appears from (Matthew
   21:29), a penitent sinner has another notion of sin than he had; before
   it was a sweet morsel, now a bitter and evil thing; before his heart
   was bent upon it, now determined through divine grace to forsake it,
   and cleave to the Lord with full purpose of heart.

   1c. Thirdly, The Latins generally express repentance by "poenitentia",
   from "poena" punishment; hence our English word "penitence", and the
   popish "penance", which is a sort of corporal punishment for sin
   inflicted on the body by fastings, scourgings, pilgrimages, &c. but
   true penitence lies not in these things, but is rather an inward
   punishment of the mind, when a man is so displeased with himself for
   what he has done, and so severely reflects upon himself for it, that he
   takes as it were a kind of vengeance on himself within himself, which
   are the lashes of conscience; [7] so the apostle observes of godly
   sorrow, "What indignation, yea what revenge" it wrought in you, as in
   the above quoted place; and this inward revenge is sometimes expressed
   by outward gestures, as by smiting upon the thigh, and upon the breast
   (Jer. 31:19; Luke 18:13).

   There is another word which the Latins use for repentance,
   "resipiscentia", which signifies a man's being wise again, a coming to
   his wits, to his senses again. [8] Lactantius [9] explains it of the
   recovery of a man's mind from a state of insanity; a man, while he is
   in an unconverted and impenitent state, is not himself, he is not in
   his right mind; not only his foolish heart is darkened, and he is
   without understanding, and to do good has no knowledge, but "madness"
   is "in his heart while he lives" in such a state; every act of sin is
   not only folly but madness, as all acts of hostility committed against
   God, which sins are, must needs be; "the man that dwelt among the
   tombs" (Mark 5:1-20), is a fit emblem of such persons: now when an
   impenitent sinner becomes penitent, he may be said to "come to
   himself", as the prodigal did (Luke 15:17), so the apostle Paul before
   conversion was exceeding mad against the saints, and thought he ought
   to do many things contrary to the name of Jesus; but when he was
   converted he was recovered from his insanity, and appeared sober and in
   his right mind, and said, "Lord, what wilt thou have me to do?" when a
   sinner is truly convinced of sin, and thoroughly humbled for it, and
   has repentance unto life given him, and a comfortable application of
   the blood and righteousness of Christ unto him for his pardon and
   justification, and his mind is become sedate, serene and quiet, the man
   who before was mad, is an emblem of him, when he was seen "sitting
   clothed and in his right mind" (Mark 5:15).

   1d. Fourthly, the word "contrition", or brokenness of mind, is
   sometimes used for repentance, and there is some foundation for it in
   the word of God; we often read of a contrite heart and spirit; David
   says he was "feeble and sore broken" (Ps. 38:8), which seems to be
   under a sense of sin: a man's heart is naturally hard, as hard as the
   nether millstone, and therefore called a "stony heart", and such an one
   is an impenitent one; hence hardness, and an impenitent heart, are put
   together, as designing the same thing (Rom. 2:5). The word of God is
   made use of to break it in pieces, "is not my word--like a hammer to
   break the rock in pieces?" that is, to make the heart contrite, which
   is like to a rock, and whereby it becomes soft and tender, as Josiah's
   was, like an heart of flesh, susceptible of serious impressions, and of
   a true sense of things; and though this contrition of heart seems to be
   a work of the law, by which is the knowledge of sin, and which works
   wrath in the conscience on account of it, smites and cuts and wounds
   it; yet hereby it is prepared to receive the benefit of the gospel, by
   which the Lord "heals the broken in heart, and bindeth up their wounds"
   (Ps. 147:3; Isa. 61:1). However, great notice is taken of men of
   contrite hearts and spirits; the sacrifices of such hearts are
   acceptable to God; he looks unto, is nigh unto, and dwells with those
   who are of such a spirit and saves them (Ps. 51:17; 34:18; Isa. 57:15;
   66:2), besides the heart may be broken, made soft and melted down as
   much or more under a sense of pardoning grace displayed in the gospel,
   than under a sense of wrath through the threatenings and terrors of the
   law.

   1e. Fifthly, repentance is expressed by sorrow for sin. "My sorrow is
   continually before me", says David, "I will be sorry for my sin" (Ps.
   38:17, 18), and which is signified not by outward gestures, not by
   rending garments, but by rending the heart (Joel 2:13), it is a felt
   pain and inward sorrow of the heart for sin, and what the apostle calls
   a sorrow "after a godly sort", kata theon, "after God", which is
   according to the mind and will of God; and because of sin committed
   against God, a God of love, grace, and mercy, and which springs from
   love to God and hatred of sin, and is attended with faith in God, as a
   God pardoning iniquity, transgression, and sin, for Christ's sake; but
   of this more hereafter.

   2. The nature and kinds of repentance. Not to take notice of the
   penance of the Papists, which lies in punishing their bodies, as before
   observed; and in men making themselves, or in others making them,
   public examples in such a way; which though it may be called repentance
   before men, it is not repentance towards God, nor does it answer the
   end vainly intended by it, making satisfaction for sin; nor is an
   external reformation of life and manners repentance in the sight of
   God. Men may be outwardly reformed, as the Pharisees were, and yet not
   repent of their sins, as they did not (Matthew 21:32; 23:28), and after
   such an external reformation men may return to their former sinful
   course of life, and their last end be worse than the beginning; besides
   there may be true repentance for sin where there is no time and
   opportunity for reformation, or showing forth a reformation of life and
   manners, as in the thief upon the cross and others, who are brought to
   repentance on their death beds; and reformation of life and manners,
   when it is best and most genuine, is the fruit and effect of
   repentance, and a bringing forth fruits meet for it, as evidences of
   it, and so distinct from that itself.

   2a. First, there is a natural repentance, or what is directed to by the
   light of nature, and the dictates of a natural conscience; for as there
   was in the heathens, and so is in every natural man, a knowledge of
   good and evil, of the difference in some respects between moral good
   and evil, and a conscience which, when it does its office, approves of
   what is well done, and accuses for that which is ill; so when
   conscience charges a man with doing an ill thing, and he is convinced
   of it, the light of nature and conscience direct him to wish he had not
   done it, and to repent of it, and to endeavour for the future to avoid
   it; as may be seen in the case of the Ninevites, who being threatened
   with the destruction of their city for their sins, proclaimed a fast,
   and issued out an order that everyone should turn from his evil ways,
   in hope that the wrath of God would be averted from them, though they
   could not be fully assured of it. The Gentiles laid great stress upon
   their repentance to conciliate the favour of God unto them; for they
   thought this made complete satisfaction for their sins, and wiped them
   clean, so that they imagined they were almost if not altogether pure
   and innocent: [10] there is a repentance which the goodness of God in
   providence might or should lead men unto, which yet it does not, but
   after their hardness and impenitent heart treasure up wrath against the
   day of wrath, and righteous judgment of God (Rom. 2:4, 5).

   2b. Secondly, There is a national repentance, such as the Jews in
   Babylon were called unto, to which temporal blessings were promised,
   and a deliverance from temporal calamities; as on the one hand, a
   living in their own land, and a comfortable enjoyment of good things in
   it; and on the other hand, captivity, and all the distresses of it
   threatened; "Repent, and turn yourselves from your transgressions, so
   iniquity shall not be your ruin" (Ezek. 18:30-32), and which has no
   connection with the special grace of God, and with spiritual and
   everlasting things. The same people were called to repent of their
   Pharisaism, of their disbelief of the Messiah, and other evil works;
   and were told that the men of Nineveh would rise up in judgment and
   condemn them, who repented at the preaching of Jonah, and yet a greater
   than Jonah, even Christ himself, called them to repentance (Matthew
   12:41). The same people were called upon by the apostles of Christ to
   repent of their rejection of Jesus as the Messiah, and to turn unto
   him, and to save themselves from temporal ruin, which for their
   impenitence and unbelief came upon their nation, city, and temple (Acts
   3:19).

   2c. Thirdly, there is an external repentance, or an outward humiliation
   for sin, such as was in Ahab, which, though nothing more, it was taken
   notice of by the Lord, "Seest thou how Ahab humbleth himself before
   me?" and though it lay only in rending his clothes, and putting on
   sackcloth, and in fasting, and in a mournful way, yet the Lord was
   pleased to promise that the evil threatened should not come in his days
   (1 Kings 21:29). And such is the repentance Tyre and Sidon would have
   exercised, had they had the advantages and privileges that some cities
   had, where Christ taught his doctrines, and wrought miracles; and of
   this kind was the repentance of the Ninevites which was regarded of God
   (Matthew 11:21; 12:41).

   2d. Fourthly, there is an hypocritical repentance, such as was in the
   people of Israel in the wilderness, who when the wrath of God broke out
   against them for their sins, "returned" unto him, or repented, but
   "their heart was not right with him" (Ps 78:34-37), so it is said of
   Judah, she "hath not turned unto me with her whole heart, but
   feignedly, saith the Lord"; and of Ephraim, or the ten tribes, "they
   return, but not to the Most High, they are like a deceitful bow" (Hosea
   7:16), who turned aside and dealt unfaithfully.

   2e. Fifthly, there is a legal and there is an evangelical repentance.

   2e1. There is a legal one, which is a mere work of the law, and the
   effect of convictions of sin by it, which in time wear off and come to
   nothing; for,

   2e1a. There may be a sense of sin and an acknowledgment of it, and yet
   no true repentance for it, as in the cases of Pharaoh and of Judas, who
   both said, "I have sinned" (Ex. 9:27; Matthew 27:4), yet they had no
   true sense of the exceeding sinfulness of sin, nor godly sorrow for it.

   2e1b. There may be a kind of sorrow for it, not for the evil of fault
   that is in sin, but on account of the evil of punishment for it, as
   appears in some cases, and in Cain's (Gen. 4:13).

   2e1c. There may be a great deal of terror of mind because of sin, a
   great outcry about it, a fearful looking for of judgment for it,
   abundance of tears shed on the account of it, as were by Esau for the
   blessing, without success; the devils believe and tremble, but do not
   repent; [11] there are weeping and wailing in hell, but no repentance.

   2e1d. Such a repentance, if no more than a mere legal one, issues in
   despair, as in Cain, whose words may be rendered, "My sin is greater
   than that it may be forgiven"; it is a repentance that may be repented
   of and is not unto life, but ends in death, as it did in Judas; it is
   "the sorrow of the world which worketh death" (2 Cor. 7:10).

   2e2. There is an evangelical repentance, which lies,

   2e2a. In a true sight and sense of sits; in a sight of it, as in itself
   considered as exceeding sinful in its own nature, and not merely as in
   its effects and consequences ruinous and destructive; not only in a
   sight of it in the glass of the divine law, but as that is held in the
   hand, and seen in the light of the blessed Spirit; and in a sight of it
   as contrary to the pure and holy nature of God, as well as repugnant to
   his will, and a breach of his law; and in a view of it as it appears in
   the glass of pardoning love and grace.

   2e2b. In a hearty and unfeigned sorrow for it; this sorrow for it is
   the rather because it is against God, and that not only as a holy and
   righteous Being, but as good, and gracious, and merciful, of whose
   goodness, both in providence and grace, the sinner is sensible; the
   consideration of which increases his sorrow, and makes it the more
   intense and hearty.

   2e2c. It is attended with shame and confusion of face, as in Ezra 9:6,
   8, 10 and Luke 18:13 this shame increases the more, the more a sinner
   is sensible that God is "pacified towards him for all that he has done"
   (Ezek. 16:63).

   2e2d. Such a repentance is accompanied with a loathing, detestation,
   and abhorrence of sin as the worst of evils; to truly penitent sinners
   sin appears most odious and loathsome; nay they not only loath their
   sins but themselves for them, and the rather when most sensible of the
   goodness of God in bestowing both temporal and spiritual blessings on
   them, and especially the latter (Ezek. 20:40-44; 36:25-31), yea they
   abhor it as of all things the most detestable, when they are in the
   exercise of this grace; so it was with holy Job, when favored with a
   special sight of the greatness and goodness of God (Job 42:6; Isa.
   6:5).

   2e2e. Where this repentance is there is an ingenuous acknowledgment of
   sin, as may be seen in David (Ps. 32:5; 51:3 in Dan. 9:4, 5), and in
   the apostle Paul (1 Tim. 1:13-15), so the prodigal, as soon as he came
   to himself, and was made sensible of his sin, and repented of it, went
   to his father, and said to him, "Father, I have sinned against heaven
   and in thy sight" (Luke 15:21), and to encourage such a sincere
   repentance and ingenuous confession, the apostle John says, "If we
   confess our sins, he is faithful and just to forgive us our sins, and
   to cleanse us from all unrighteousness" (1 John 1:9).

   2e2f. It is followed with a resolution, through the grace of God, to
   forsake sin; this the sinner is encouraged unto, as before observed, by
   the abundance of pardon through the mercy of God in Christ (Isa. 55:7),
   and indeed it is only such who can expect to share in it; "Whoso
   confesseth (sins) and forsaketh them, shall have merry" (Prov. 28:13).
   Now such a repentance appears to be evangelical; inasmuch, as

   2e2f1. It is from the Spirit of God, who reproves for sin and convinces
   of it, enlightens the eyes of the understanding to see the exceeding
   sinfulness of sin; and as a Spirit of grace and supplication works this
   grace in the heart, and draws it forth into exercise, to mourn over sin
   in a gospel manner at the throne of grace (Zech. 12:10).

   2e2f2. Such repentance, in the exercise of it, follows upon real
   conversion and divine instruction, "Surely after that I was turned I
   repented, and after that I was instructed, I smote upon my thigh" (Jer.
   31:19) upon such a turn as is made by powerful and efficacious grace,
   and upon such instruction as leads into the true nature of sin, the
   effect of which is blushing shame and confusion.

   2e2f3. Is what is encouraged and influenced by gospel promises, such as
   these in (Isa. 55:7; Jer. 3:12, 13), now when repentance proceeds not
   upon the terrors of the law, but upon such gracious promises as these,
   it may be called evangelical.

   2e2f4. It is that which is attended with faith and hope: repentance
   towards God, and faith in our Lord Jesus Christ, go together as
   doctrines, and so they do as graces; which is first in exercise is not
   easy to say; our Lord says of the Pharisees, that they "repented not,
   that they might believe", which looks as if repentance was before and
   in order to believing (Matthew 21:32), and elsewhere faith is
   represented as first looking to Christ, and then repentance or mourning
   for sin; repentance, as some have expressed it, is a tear that drops
   from faith's eye (Zech. 12:10). However, that is truly evangelical
   repentance which has with it faith in the blood of Christ for the
   remission of sins; for repentance and remission of sins, as they go
   together as doctrines, so also as blessings of grace (Luke 24:47; Acts
   5:31), for where true repentance for sin is, there must be faith in
   Christ for the remission of it, at least hope of pardon by his blood,
   or else such repentance would issue in despair, and appear to be no
   other than the sorrow of the world which worketh death.

   2e2f5. It is such a repentance which flows not from dread of
   punishment, and from fear of the wrath of God, but from love to God,
   and of righteousness and holiness, and from an hatred of sin; they that
   love the Lord hate evil, and they love righteousness and hate evil
   because he does; and when tempted to sin reason after this manner, "How
   can I do this great wickedness, and sin against God", so holy just, and
   good, and who has shown such love and kindness to me? (Gen. 39:9), it
   was love to Christ, flowing from a sense of pardoning grace and mercy,
   that fetched such a flood of tears from the eyes of the penitent woman
   at Christ's feet, with which she washed them, and wiped them with the
   hairs of her head; and which caused Peter, under a sense of sin, to go
   out and weep bitterly (Luke 7:37, 38, 47; 22:61, 62).

   3. The object and subjects of repentance; the object is sin, the
   subjects are sinners.

   3a. First, the object of repentance is sin, hence called "repentance
   from dead works", which sins be; and from which the blood of Christ
   purges the conscience of a penitent sinner, and speaks peace and pardon
   to it (Heb. 6:2; 9:14). And,

   3a1. First, not only grosser sins, but sins of a lesser size, are to be
   repented of; there is a difference in sins, some are greater others
   lesser (John 19:11), both are to be repented of; sins against the first
   and second tables of the law, sins more immediately against God, and
   sins against men; and some against men are more heinous and enormous
   than others, as well as those against God; as not only worshipping of
   devils, and idols of gold and silver, &c. but murders, sorceries,
   fornications, and thefts, which ought to be repented of, but by some
   were not, though they had deliverances from plagues, which was an
   aggravation of their impenitence (Rev. 9:20, 21), and not only those,
   but also sins of a lesser kind are to be repented of; and even sinful
   thoughts, for the thought of foolishness is sin, and to be repented of;
   for the unrighteous man is to repent of and forsake his thoughts, as
   well as the wicked man his ways, and turn to the Lord; and not only
   unclean, proud, malicious, envious, and revengeful thoughts are to be
   repented of, but even thoughts of seeking for justification before God
   by a man's own righteousness, which may be intended in the text
   referred to (Isa. 55:7).

   3a2. Secondly, not only public but private sins are to be repented of.
   There are some sins which are committed in a very public manner, in the
   face of the sun, and are known to all; and there are others that are
   more secret; and a truly sensible sinner, as he desires to be "cleansed
   from secret faults", or to have those forgiven him, so he heartily
   repents of them, even of sins known to none but God and his own soul;
   and this is a proof of the genuineness of his repentance.

   3a3. Thirdly, there are sins both of omission and commission, which are
   to be repented of; when a man omits those duties of religion which
   ought to be done, or commits those sins which ought to be avoided by
   him; or omits the weightier matters of religion, and only attends to
   lesser ones, when he ought to have done the one, and not to have left
   the other undone; and as God forgives both (Isa. 43:22-25), so both
   sorts of sins are to be repented of; and a sense of pardoning grace
   will engage the sensible sinner to it.

   3a4. Fourthly, there are sins which are committed in the most solemn,
   serious, religious, and holy performances of God's people, which are to
   be repented of; for there is not a just man that does good and sinneth
   not in that good he does; there is not only an imperfection, but an
   impurity in the best righteousness of the saints of their own working
   out, and therefore called filthy rags; and as there was provision made
   under the law for the bearing and removing the sins of holy things, as
   by Aaron the high priest, so there is a provision made for the
   atonement of these as well as all other sins, by Christ our high
   priest; and therefore these are to be confessed and mourned over the
   head of him our antitypical scape goat.

   3a5. Fifthly, the daily sins of life are to be repented of; no man
   lives without sin, it is daily committed by the best of men, in many
   things we all offend, and even in all things; and as we have need to
   pray, and are directed to pray daily for the forgiveness of sin, so we
   are to repent of it daily; repentance is not only to be exercised upon
   the first conviction and conversion of a sinner, nor only on account of
   some grievous sin, or great backsliding he may after fall into, but it
   is continually to be exercised by believers, since they are continually
   sinning against God in thought, word, and deed.

   3a6. Sixthly, not only actual sins and transgressions in thought, word,
   and deed, are to be repented of, but original and indwelling sin. Thus
   David when he fell into some grievous sins, and was brought to a true
   sense of them, and a sincere repentance for them, he not only made a
   confession of them in the penitential psalm he wrote on that occasion,
   but he was led to take notice of, and acknowledge and mourn over the
   original corruption of his nature, from whence all his sinful actions
   flowed, saying, "Behold I was shapen in iniquity" (Ps. 51:5). So the
   apostle Paul, though he lived a life unstained, and in all good
   conscience, free from any public, external, notorious sin, yet owned
   and lamented the sin that dwelt in him, and the force, power, and
   prevalence of it, as that it hindered him from doing the good he would,
   and put him on doing the evil he would not (Rom. 7:18-24). Now when a
   sensible sinner confesses, laments, and mourns over the original
   corruption of his nature, and the sin that dwells in him, it is a clear
   case his repentance is genuine and sincere, since it is what he himself
   is only sensible of. Now all this is with respect to God; the sinner
   repents of sin with regard to God, and as it concerns him, and
   therefore is called "repentance towards God", and a sorrow for it
   "after a godly sort" (Acts 20:21; 2 Cor. 7:11), and he repents of sin
   because sin is committed against him.

   3a6a. All sin is against God in a sense, as it is against his will, yet
   there is distinction between sins against God and against men (1 Sam.
   2:25), now sin committed against God, and considered as such, is a
   cutting consideration to a sensible sinner, sensible of the greatness
   and goodness of God, and causes his sorrow and repentance for sin to
   rise higher, as it was to David, "Against thee, thee only have I
   sinned, and done this evil in thy sight" (Ps. 51:4).

   3a6b. Because sin is a breach of the law of God (1 John 3:4), of that
   law, which is itself, holy, just, and good; of that law of which God is
   the giver, and who is that lawgiver that is able to save and to
   destroy, and on whose legislative power and authority a contempt is
   cast by sin, and which therefore gives pain and distress of mind to the
   penitent sinner.

   3a6c. Because sin is contrary to the nature of God, as well as to his
   law; he is of purer eyes than to behold it with approbation; he is not
   a God that takes pleasure in it, but is displeased with it; it is the
   abominable thing his righteous soul hates, and therefore they that love
   the Lord must hate it, and it cannot but give them a concern, and cause
   sorrow when they commit it.

   3a6d. And the rather as by sinning a slight is cast on his goodness,
   grace, and love, and which occasions severe reflections on themselves,
   and much shame and blushing that they should sin against so much
   goodness, and against God, who has shown them so much favour, loved
   them so greatly, and bestowed such blessings of grace upon them.

   3a6e. It appears that the sinner in repentance has to do with God, by
   confessing his sin and his sorrow for it; and also others glorify God
   for granting repentance to him as the Christian Jews did on the behalf
   of the Gentiles (Acts 11:18), and even there is joy in heaven, and God
   is glorified by the angels there, on account even of one sinner that
   repents (Luke 15:7, 10).

   3b. Secondly, the subjects of repentance are sinners, and only such;
   Adam, in a state of innocence, was not a subject of repentance, for not
   having sinned he had no sin to repent of; and such who fancy themselves
   to be perfectly righteous, and without sin in their own apprehensions,
   stand in no need of repentance, and therefore Christ says, "I am not
   come to call the righteous, but sinners to repentance" (Matthew 9:13;
   Luke 15:7). Now,

   3b1. All men are sinners, all descending from Adam by ordinary
   generation; all his posterity being seminally in him, and represented
   by him when he sinned, sinned in him, and they both have his sin
   imputed to them, and a corrupt nature derived from him; and so are
   transgressors from the womb, and are all guilty of actual sins and
   transgressions; and so all stand in need of repentance, even such who
   trust in themselves that they are righteous, and despise others as less
   holy than themselves, and think they need no repentance: yet they do;
   and not only they, but such who are in the best sense righteous need
   daily repentance, since they are continually sinning in all they do.

   3b2. Men of all nations, Jews and Gentiles, are the subjects of
   repentance; for all are under sin, under the power of it, involved in
   the guilt of it, and liable to punishment for it, and God has commanded
   "all men everywhere to repent" (Acts 17:30). During the time of John
   the Baptist, and of our Lord's being on earth, the doctrine of
   repentance was only preached to the Jews; but after the resurrection of
   Christ he gave his apostles an instruction and order "that repentance
   and remission of sins should be preached in his name among all nations,
   beginning at Jerusalem" (Luke 24:47), in consequence of which the
   apostles first exhorted the Jews and then the Gentiles to repent, and
   particularly the apostle Paul "testified both to the Jews, and also to
   the Greeks, repentance towards God", as well as "faith towards our Lord
   Jesus Christ" (Acts 20:21).

   3b3. Men are only subjects of repentance in the present life; when this
   life is ended, and the gospel dispensation is over, and Christ is come
   a second time, the door of repentance as well as of faith will be shut,
   and there will be no place found for it; no opportunity nor means of
   it; nor any subjects capable of it; as for the saints in heaven they
   need it not, being entirely without sin; and as for the wicked in hell,
   they are in utter despair, and not capable of repentance unto life, and
   unto salvation not to be repented of, and though there is weeping and
   wailing there, yet no repentance; hence the rich man in hell was so
   solicitous to have Lazarus sent to his brethren living, hoping, that by
   means of one that came to them from the dead to warn them of the place
   of torment, they would repent, as well knowing they never would if not
   in the present life, and before they came into the place where he was;
   and therefore repentance is not to be procrastinated.

   4. The Author, and cause, and means of repentance.

   4a. The Author and efficient cause of it is not man himself, but God;
   "then hath God also granted repentance to the Gentiles" (Acts 11:18),
   it is not in the power of man to repent of himself, for he is by nature
   blind, and has no sight and sense of sin; his understanding is darkened
   with respect unto it, and he is darkness itself till made light in the
   Lord; and until he has a sight and sense of sin he can never truly
   repent of it; his heart is hard and obdurate, his heart is an heart of
   stone, and he cannot really repent of sin until that stony heart is
   taken away, and an heart of flesh is given; and whenever he becomes
   sensible of his need of repentance, he prays to God for it, saying,
   "Turn thou me, and I shall be turned": nor do exhortations to
   repentance suppose it in the power of man to repent of himself; since
   these are only designed to bring him to a sense of his need of it, and
   of his obligation to it, and of his impotence to it of himself through
   the hardness of his heart, and to direct him to seek it of God, who
   only can give it; for,

   4b. Though God may give men space to repent, yet if he does not give
   the grace of repentance, they never will repent. Thus he gave space to
   the old world, threatened with a flood, which some think is meant by
   the one hundred and twenty years allowed them, when the longsuffering
   of God waited in the times of Noah, while the ark was preparing, but
   without effect; so Jezebel, or Antichrist, is said to have "space"
   given her "to repent of her fornication, and she repented not" (Rev.
   2:21), and this God sometimes gives to the children of men to show his
   sovereignty, that he will have mercy on whom he will have mercy, and
   give repentance to whom he pleases; and for the sake of his elect, not
   willing that any of them should perish, but that they should all come
   to repentance, and therefore his longsuffering towards them is
   salvation; and this also he sometimes gives to show his forbearance of
   the vessels of wrath, and to leave them inexcusable. Nay,

   4c. Though some men have the means of repentance, yet grace not being
   given them of God they repent not; the word, unless attended with
   power, is ineffectual; the most severe judgments inflicted on men are
   insufficient, as the plagues on Pharaoh, whose heart was the worse and
   more hardened under them (Ex. 11:10), and though the children of Israel
   were smitten with famine, with the pestilence, and with the sword, yet
   they repented not, nor returned unto the Lord (Amos 4:6-11), so the
   fourth and fifth vials poured forth on men, which will scorch and fill
   them with pains and sores, instead of repenting of their deeds they
   will blaspheme the God of heaven and his name (Rev. 16:8-11). And on
   the other hand, the greatest instances of mercy and goodness to men,
   and singular deliverances wrought for them, which should, and one would
   think would, lead men to repentance, and yet they do not (Rom. 2:4, 5;
   Rev. 9:20, 21), yea the most powerful and awakening ministry that a man
   can sit under, has no influence on the minds of men to bring them to
   repentance, without the power and grace of God; such as was the
   ministry of John the Baptist, who was the voice of one crying in the
   wilderness, preaching in a loud, vehement, and powerful manner, the
   baptism of repentance; and yet though some publicans and harlots
   believed, the Pharisees repented not afterwards that they might believe
   (Matthew 21:32), our Lord spake as one having authority, yet few
   believed; and many cities where he preached, and mighty works were done
   by him, yet repented not; and if one was to rise from the dead, and
   describe all the happiness of the blissful state of the saints in
   heaven he was capable of, or paint all the horrors of the damned in
   hell, it would have no effect, neither to allure nor frighten to
   repentance, or bring men to it, without the exertion of powerful and
   efficacious grace (Luke 16:31).

   4d. The sole efficient cause and author of repentance is God, Father,
   Son, and Spirit. God the Father, "if God peradventure will give them
   repentance" (2 Tim. 2:25). Christ, the Son of God, as mediator, is
   exalted "to give repentance unto Israel, and forgiveness of sins" (Acts
   5:31), and the Spirit of God reproves for sin, convinces of it, and
   works repentance for it (John 16:8).

   4e. The moving cause of it is the free grace of God; it is a grant and
   favour from him, a gift of Christ, which he, as a prince and a savior
   bestows (Acts 11:18; 5:31), and an operation of the power and grace of
   the Spirit of God, and entirely flows from the sovereign will and mercy
   of God, "who hath mercy on whom he will have mercy, and whom he will he
   hardeneth" (Rom. 9:18), not giving grace to repent.

   4f. The usual means and instruments of repentance are the word, and the
   ministers of it; as faith, so repentance, comes by hearing the word;
   the three thousand were pricked to the heart, and were brought to
   repentance, through the ministry of the apostle Peter; and as all the
   apostles were ordered by Christ to preach repentance in his name among
   all nations, so they went forth everywhere, and God in and by their
   ministry commanded all men everywhere to repent; and when and where the
   command was attended with power it produced the effect; and so the
   apostle Paul declared to Jews and Gentiles, that "they should repent
   and turn to God, and do works meet for repentance"; and the hand of the
   Lord being with him, great numbers everywhere believed and turned to
   the Lord (Luke 24:47; Acts 17:30; 26:20).

   5. The effects and consequences of repentance; such effects as are
   evidences of it, and show it to be genuine; and such consequences which
   are salutary, and show the blessings of grace are connected with it.

   5a. First, the effects of it, which prove it to be genuine; such as the
   apostle mentions as fruits of godly sorrow (2 Cor. 7:11).

   5a1. "Carefulness" to exercise repentance in a proper way, and to bring
   forth fruits meet for it; carefulness not to sin any more in a like
   manner, or to live a sinful course of life, but to abstain from all
   appearance of evil; and carefulness not to offend God again, who had
   been so good and gracious to them.

   5a2. "Clearing of themselves"; not by denying the fact, as Gehazi, nor
   by extenuating and palliating it as Adam, but by an ingenuous
   confession of it, praying it might be forgiven, and that they might be
   cleansed from all sin by the blood of Jesus; so clearing themselves
   from the charges of hardness of heart, impenitence, and ingratitude,
   and of neglect of repentance when sin was discovered to them.

   5a3. "Indignation"; against sin, expressing their abhorrence of it, and
   of themselves for it, as Job did, saying, what have we to do with it
   for the future? being filled with a loathing of it, and with shame and
   confusion for it; (see Hosea 14:8).

   5a4. "Fear"; not of the punishment of sin, of the wrath of God, and of
   hell and damnation, which is the fruit of legal and not evangelical
   repentance; but a fear of offending God, and of his grace and goodness
   in forgiving their sins, and of him for his goodness sake (Hosea 3:5).

   5a5. "Vehement desire"; to be kept from sin, that they may not dishonor
   God, grieve their own souls, offend and stumble God's people, and bring
   reproach on his ways, doctrines, and ordinances; and that they might be
   indulged with nearness to God, communion with him, and fresh
   discoveries of his love to them.

   5a6. "Zeal"; for God and his glory, for his doctrines and ordinances,
   for the discipline of his house, and for the performance of all good
   works.

   5a7. "Revenge"; not on others but on themselves, and on their sinful
   lusts and corruptions, and on all disobedience, that their obedience
   might be fulfilled; striving against sin, acting the part of an
   antagonist to it, resisting even unto blood, not sparing but mortifying
   the deeds of the body, that they may live a holy life and conversation.
   But though these things are in a more peculiar manner applicable to the
   case of the Corinthians, yet they do more or less, and in a great
   measure appear in every repenting sinner.

   5b. Secondly, the consequences of repentance, even blessings of grace,
   which follow upon it, and are connected with it, being promised unto
   it, and what it issues in; by which it appears to be salutary, and
   answers some valuable ends, and is of the greatest importance; as,

   5b1. The pardon of sin; for though this is not procured by tears of
   repentance, by humiliation for sin, and confession of it, but by the
   blood of Christ only; yet to those who repent of sin sincerely, and are
   truly humbled for it, a manifestation and application of pardoning
   grace and mercy is made; and these two, repentance and remission of
   sins, are joined together in the ministry of the word, to encourage
   repenting sinners to hope in Christ for the forgiveness of their sin,
   who as he gives the one gives also the other (Luke 24:47; Acts 5:31),
   none that ever truly repented of sin and confessed it, but had his sins
   pardoned; such as forsake their sinful ways and turn to the Lord, he
   pardons and abundantly pardons; his justice to the blood and sacrifice
   of his Son, and his truth and faithfulness to his word and promises,
   leave no room to doubt of it (Isa. 55:7; 1 John 1:9).

   5b2. True evangelical repentance, which is God's gift, and a grant of
   his grace, is "repentance unto life" (Acts 11:18). It is not by
   repentance indeed by which men live spiritually, that is by faith in
   Christ; yet men begin to live spiritually when they are quickened by
   the Spirit of God, and have repentance from dead works given unto them;
   and though men by repentance do not procure eternal life, that is the
   free gift of God through Christ, yet true, special, spiritual, and
   evangelical repentance issues in eternal life, and is inseparably
   connected with it; though all impenitent sinners shall certainly
   perish, who by their hardness and impenitent hearts treasure up wrath
   against the day of wrath and righteous judgment of God; yet all that
   come to true repentance none of them shall ever perish, but shall have
   everlasting life.

   5b3. Evangelical repentance, the work of godly sorrow, is "repentance
   to salvation not to be repented of" (2 Cor. 7:10), it is not the cause
   of salvation; Christ is the captain, cause, and author of salvation;
   but the means through and by which God saves his people; as they are
   saved "through faith", so through repentance, and through both as "the
   gift of God", flowing from his sovereign grace (Eph. 2:8), as he "that
   believes" with the heart unto righteousness, so he that truly repents
   of sin "shall be saved" (Mark 16:16).
     __________________________________________________________________

   [6] e metanoia aute philosophias arche genetai, &c. Hierocles in
   Carmin, Pythagor. p. 166.

   [7] "Ultrices Curae", Virgil. Aeneid. 6.

   [8] "Caeteri autem resipiscere, id est, ad priorem mentis statum. vel
   ad meliorem mentem redire solent", Vallae Elegantiar. l. 5. c. 3.

   [9] Institut. l. 6. c. 24.

   [10] "Quem poenitet peccasse pene est innocens", Senecae Agamemnon; act
   2. v. 241. Another heathen calls repentance, "Omnium fortunatissimum
   factum", the most happy deed of all, Terent. Heautont. act 4. sc. 7. v.
   1.

   [11] Clemens of Alexandria, Stromat. l. 1. p. 310, had a notion that
   the devil being possessed of free will might be brought to repentance,
   which perhaps gave rise to the sentiment of Origen concerning the
   salvation of devils; but, according to Luther, free will is the
   greatest enemy to righteousness, and to the salvation of men; and if
   so, then certainly to the salvation of devils, and can be no friend nor
   of any service to them, Luther de serv. Arbitr. c. 211.
     __________________________________________________________________

  Chapter 5

    OF THE FEAR OF GOD

   The fear of God has so great a concern in divine worship, that it is
   sometimes put for the whole of it; and a worshipper of God is
   frequently described in scripture by one that fears him; and
   particularly internal worship, or experimental religion, as
   distinguished from an external observance of the divine commands, is
   expressed by it; for, according to the wise man, the whole of religion,
   experimental and practical religion, lies in these two things, to "fear
   God and keep his commandments" (Eccl. 12:13), and as worship itself is
   expressed by the fear of God, so the manner in which it is to be
   performed is directed to be in it and with it, for God is to be served
   "with reverence and godly fear"; (see Ps. 2:11; 5:7; 89:7; Heb. 12:28),
   concerning which may be observed,

   1. The object of fear, not the creature, but God the Creator. There is
   a fear due to men, "fear to whom fear"; that is, it should be rendered
   to whom it is due (Rom. 13:7 there is a fear and reverence due to
   parents from their children (Le 19:3; Heb. 12:9), which is shown by the
   honour and respect paid unto them, and the obedience yielded them (Eph.
   6:1, 2), and the argument from hence is strong to the fear and
   reverence of God the Father of spirits (Heb. 12:9; 1 Pet. 1:14, 17),
   there is a fear and reverence in the conjugal state, due from wives to
   their husbands (Eph. 5:33; 1 Pet. 3:5, 6), and this relation affords a
   reason and argument why the church should fear and serve the Lord her
   God, because he is her husband (Ps. 45:11), there is a fear and
   reverence which servants should show to their masters (Eph. 6:5), and
   if such masters are to be obeyed with fear, much more our Master which
   is in heaven; and this is the argument the Lord himself uses, "If I be
   a Master, where is my fear?" (Mal. 1:6), there is a fear and reverence
   which ministers of the word should be had in by those to whom they
   minister (1 Sam. 12:18), this is one part of that double honour they
   are worthy of, to be esteemed very highly for their work sake. Herod,
   though a wicked man, "feared John", that is, not dreaded him, but
   respected him, for he heard him gladly (Mark 6:20). There is a fear and
   reverence to be rendered to magistrates (Rom. 13:7), and especially to
   the king, the chief magistrate (Prov. 24:21), and if an earthly king is
   to be feared and reverenced, much more the King of kings and Lord of
   lords, "Who would not fear thee, O king of nations?"

   But then men are not so to be feared by the people of God, let them be
   in what character, relation, and station secret, as to be deterred by
   them from the service of God; "the fear of man too often brings a
   snare" in this respect. God is to be hearkened to, served, and obeyed
   rather than men of the highest class and rank; they are not to be
   afraid of losing their favour and esteem, and of gaining their ill will
   thereby, as the Pharisees, who, though convinced that Jesus was the
   Christ, confessed him not, lest they should be put out of the
   synagogue, loving the praise of men more than the praise of God: nor
   should they be afraid of the revilings and reproaches of men, and be
   intimidated by them from serving the Lord their God, but with Moses
   should esteem reproach for the Lord's sake greater riches than the
   treasures of Egypt; nor should they be frightened from a profession of
   religion, and from an attention to it, by the threats and menaces of
   men, and by all the persecution they may endure from them. They are not
   to be feared who can kill the body, but God is to be feared who can
   destroy both body and soul in hell; and such who fear men, so as to
   neglect the worship of God, are the "fearful" ones, who shall have
   their part in the lake of fire and brimstone (Matthew 10:28; Rev.
   21:8), if God is on the side of his people, as he most certainly is,
   they have no reason to fear what man can do unto them.

   God only is the object of fear, "Thou shalt fear the Lord thy God, and
   serve him"; that is, him only (Deut. 6:13; 10:20), this is the
   principal thing God requires of his people, and they are bound in duty
   to render to him; "Now, O Israel, what doth the Lord thy God require of
   thee, but to fear the Lord thy God?" this is the first thing, others
   follow (Deut. 10:12 hence because he is so much the object of the fear
   of good men, he is called "fear" itself; so the "fear of Isaac" is used
   for the God of Isaac (Gen. 31:42), and by whom Jacob swore (Gen.
   31:53), who could be no other than the God of his father Isaac. In the
   Chaldee paraphrase [12] the word R+X+L+# "fear", is sometimes put for
   the true God, as well as used of idols; and with some theos, the Greek
   word for "God", is by them derived from deos, "fear"; [13] and by the
   Lacedemonians "fear" was worshipped as a deity, and had a temple for
   it; [14] as Pavor and Pallor, fearfulness and paleness, were by Tullus
   Hostilius among the Romans; [15] but none but the true God is the
   object of fear. And,

   1a. First, He is to be feared because of his name and nature; "Holy and
   reverend is his name", particularly his name Jehovah, expressive of his
   essence and nature; "that thou mayest fear this fearful and glorious
   name, The Lord thy God" (Ps. 112:9; Deut. 28:58 a name peculiar to him;
   there is no name of God but is to be revered; and that by which he is
   commonly spoken of ought always to be used in a reverend manner, and
   not upon slight and trivial occasions, and with great irreverence, as
   it too often is, and when at every turn men are apt to say, O Lord! O
   God! good God! &c. especially men professing the fear of God should be
   careful of such language, for it is no other than taking the name of
   God in vain.

   1b. Secondly, God not only essentially but personally considered is to
   be feared, God, Father, Son, and Spirit; it is said of the Jews in the
   latter day, that they shall "seek the Lord their God, and David their
   king, and shall fear the Lord and his goodness in the latter days"
   (Hosea 3:5), where the Lord, who and his goodness will be feared by
   them, is Jehovah the Father, as distinguished from the Messiah the Son
   of God, and David their king, who will be sought for by them. So in
   (Mal. 4:2). "Unto you that fear my name", whose name is Jehovah, the
   Lord of hosts, "shall the Son of righteousness arise with healing in
   his wings"; even the Son of God, who is the brightness of his Father's
   glory, and the express image of his person, and so is distinguished
   from him whose name is feared. Jehovah the Son is also the object of
   divine fear and reverence, "Let him be your fear, and let him be your
   dread"; that is, the object of your fear and reverence; and what
   follows shows which of the divine persons is meant; and "he shall be
   for a sanctuary" to worship in, and a place of refuge for his people in
   times of distress; "but for a stone of stumbling, and for a rock of
   offence" (Isa. 8:13, 14), which phrases are applied to Christ, and can
   only be said of him (Rom. 9:32, 33; 1 Pet. 2:7, 8). Jehovah the Father,
   the lord of the vineyard, after sending many of his servants who had
   been ill used, says, "I will send my beloved Son", meaning Christ, the
   only begotten Son of the Father, it "may be, they will reverence him
   when they see him" (Luke 20:13), they ought to have done it: reverence
   should be given to him, the heir of the vineyard, his church, the son
   in his own house, whose house believers are, and therefore should
   reverence him. Jehovah the Spirit also is and should be the object of
   fear; the Israelites in the wilderness rebelled against him, and vexed
   him, and they smarted for it, for "he turned to be their enemy, and
   fought against them" (Isa. 63:10), lying to the Holy Ghost, which was a
   most irreverent treatment of him, was punished with death in Ananias
   and Sapphira; and saints should be careful that they "grieve" not the
   Holy Spirit by their unbecoming conduct toward him, from whom they
   receive many blessings and favors.

   1c. Thirdly, God, in his perfections and because of them, is the object
   of fear; as his majesty and greatness in general; God is clothed with
   majesty, and majesty and honour are before him, and "with him is
   terrible majesty", such as is sufficient to command an awe of him;
   particularly his omnipotence, for "he is excellent in power" (Job
   37:22, 23), as also his omniscience, for nothing can be hid from his
   sight; the most enormous actions committed in the dark are seen by him,
   with whom the darkness and the light are alike; and his omnipresence,
   from whence there is no fleeing, for he fills heaven and earth with it;
   to which may be added, the justice and holiness of God, which make his
   majesty the more terrible and to be revered, since he is not only
   excellent in power, but also "in judgment, and in plenty of justice"
   (Job 37:23; 2 Chron. 19:7), and a fearful thing it is to fall into the
   hands of a just and sin avenging God, the living God, the everlasting
   King, at whose wrath the nations tremble, and are not able to bear his
   indignation (Jer. 10:10).

   1d. Fourthly, The works of God make him appear to be a proper object of
   fear and reverence; his works of creation, the Psalmist on mention of
   them says (Ps. 33:5-8). "Let all the earth fear the Lord, let all the
   inhabitants of the world stand in awe of him"; who has made such a
   display of his greatness and goodness in them, as show him worthy of
   fear and reverence. The prophet instances in what may seem small, yet a
   most wonderful thing, and enough of itself to command an awe of the
   divine being; "Fear ye not me, saith the Lord? will ye not tremble at
   my presence? which hath placed the sand for the bound of the sea, by a
   perpetual decree that it cannot pass it"; and at the same time the
   stupidity of the people is observed, who, notwithstanding the goodness
   of God in his works of providence towards them, yet were wanting in
   their fear and reverence of him: "Neither say they in their heart, Let
   us now fear the Lord our God that giveth rain, the former and latter
   rain in its season; he reserveth unto us the appointed weeks of the
   harvest" (Jer. 5:22, 24), which, though common providential blessings,
   yet are what should engage men to fear the Lord and his goodness; and
   especially God's works of grace should have such an effect upon the
   hearts of his people, as they have when they come with a divine power;
   particularly the pardoning grace and mercy of God; "There is
   forgiveness with thee that thou mayest be feared" (Ps. 130:4; Hosea
   3:5).

   1e. Fifthly, The judgments of God which he threatens, and sometimes
   inflicts, and the promises of grace he makes and always fulfils, render
   him an object of fear and reverence. The judgments of God on sinners
   are awful to the saints themselves, and strike their minds with fear of
   God; says David, "My flesh trembleth for fear of thee, and I am afraid
   of thy judgments" (Ps. 119:120), not as coming upon himself, but as
   terrible to behold on others; and these are dreadful and formidable to
   sinners, when they see them near approaching, who go into the holes and
   clefts of rocks, and into the caves "for fear of the Lord, and the
   glory of his majesty, when he ariseth lo shake terribly the earth"
   (Isa. 2:19, 21), and nothing has a greater influence on a filial and
   godly fear in the saints, and to stir them up to the exercise of it,
   than the free, absolute, and unconditional promises of grace in the
   covenant; thus after the apostle had observed such promises, strongly
   urges to "perfecting holiness in the fear of God" (2 Cor. 6:16, 18;
   7:1).

   2. The nature and kind of fear.

   2a. There is a fear which is not good nor commendable, and it is of
   different sorts; there is an idolatrous and superstitious fear, which
   is called deisidaimonia, "a fear of demons", which the city of Athens
   was greatly addicted to, observed to them by the apostle when there, to
   their disgrace; "I perceive that in all things ye are too
   superstitious", or given to the fear and worship of false deities; such
   is all will worship, worship not founded in the word of God, which
   brings on a spirit of bondage unto fear; and all such false and vain
   imaginations which inject dread and terrors into the minds of men, and
   cause them to "fear where no fear is", or where there is no reason for
   it; such as the pains of purgatory after death, invented by the Papists
   to extort money from men; and the beating of the body in the grave, a
   figment of the Jews. There is an external fear of God, an outward show
   and profession of it, which is taught by the precept of men, as in the
   men of Samaria, who pretended to fear the Lord, as the priest
   instructed them, and yet served their own gods; and such an external
   fear of the true God Job's friends supposed was all that he had, and
   that even he had cast off that (Job 15:4). There is an hypocritical
   fear, when men draw nigh to God with their mouths and honour him with
   their lips, and their hearts are removed far from him; and when they
   fear and serve him for some sinister end and selfish view, which Satan
   insinuated was Job's case, "Doth Job fear God for nought?" and perhaps
   the same is suggested by Eliphaz, "Is not this thy fear?" (Job 1:9;
   4:6). And there is a servile fear, such as that of some servants, who
   serve their masters, not from love but from fear of punishment; and
   such a "spirit of bondage to fear", the Jews were much subject to under
   the legal dispensation; but now saints being "delivered out of the
   hands" of sin, Satan, and the law, they "serve" the Lord "without
   fear", without slavish fear and with a filial one (Rom. 8:15; Luke
   1:74, 75). And this sort of fear arises,

   2a1. From a sense of sin, and the guilt of it on the conscience,
   without a view of pardon; thus no sooner were Adam and Eve sensible of
   their sin and their nakedness by it, but they fled through fear from
   the presence of God, and hid themselves among the trees of the garden,
   as yet having no discovery of pardoning grace made to them; for said
   Adam to God calling for him, "I heard thy voice in the garden, and I
   was afraid, because I was naked, and I hid myself" (Gen. 3:10). Thus a
   wicked man, conscious of his guilt, flees when no man pursues, and is
   like Pashur, a Magormissabib, "fear round about", a terror to himself
   and others.

   2a2. From the law entering the conscience of a sinner, having broken it
   and working wrath in it; for the law, when it comes with powerful
   convictions of sin, and with menaces of punishment for it, "it worketh"
   present "wrath", or a sense of it in the conscience, and leaves a
   "fearful looking for of judgment" to come, and of "fiery indignation"
   which shall consume "the adversaries" of God; when persons in such a
   condition and circumstances would be glad of rocks and mountains to
   fall on them and hide them from the wrath of God, which appears to them
   intolerable.

   2a3. From the curse of the law, and the weight of it on the conscience.
   The voice of the law is terrible, it is a voice of words which they
   that heard entreated they might hear no more. It accuses of sin,
   pronounces guilty for it, is a ministration of condemnation and a
   killing letter; its language is, "Cursed is everyone that continueth
   not in all things which are written in the book of the law to do them"
   (Gal. 3:10), which to hear is dreadful when the conscience of a sinner
   is awakened; but how much more terrible is it, when a sinner feels as
   it were in his own apprehension all the curses of the law upon him, as
   he does when "the anger of the Lord, and his jealousy/ smoke against"
   him, "and all the curses written in the lair lie upon him" (Deut.
   29:20), with what slavish fear must he be then filled?

   2a4. From a view of death as the demerit of sin; "The wages of sin is
   death", the just desert of it; sin is the sting of death, gives it its
   venom and fatal influence, and makes it that terrible thing it is; and
   some "through fear of death are all their life time subject to
   bondage", and are under a continual servile fear of it.

   2a5. From a dread of hell and everlasting damnation. This fear is of
   the same kind with that of devils, who believe there is one God and
   tremble; tremble at present wrath and future torment. So wicked men,
   who have a fearful apprehension of everlasting punishment, it appears
   to them greater than they can bear, as it did to Cain.

   2b. But there is a fear of God different from this and opposite to it,
   and may be called a filial fear, such as that of a son to a father; the
   scriptures call it eulabeia, and which is rendered "godly fear" (Heb.
   12:28), and the same word is used of the fear and reverence of Christ
   to his divine Father, who was "heard in that he feared", or "because of
   fear" (Heb. 5:7 his filial fear of his Father which lay in honoring
   him, in obedience to him, and in submission to his will, even when with
   supplications he deprecated death; and now a fear like this in the
   saints arises,

   2b1. From the spirit of adoption, who delivers the people of God from a
   servile fear, and gives them a filial one, by witnessing their sonship
   to them; "Ye have not received", says the apostle, "the spirit of
   bondage again to fear, but ye have received the spirit of adoption,
   whereby we cry, Abba, Father", and so are freed from a spirit of
   bondage which induces a servile fear (Rom. 8:17). They that fear the
   Lord are in the relation of children to him; wherefore their fear of
   him, which he takes notice of and regards, must be a childlike one,
   arising from their being put among the children, and their sense of it;
   and which seems to be implied in (Ps. 103:13). "Like as a father
   pitieth his children, so the Lord pitieth them that fear him", where
   they that fear the Lord in the latter clause answer to children in the
   former.

   2b2. From the love of God shed abroad in the heart by the Spirit, which
   produces love to God again; "there is no fear", no slavish fear, "in
   love, but perfect love", a sense of the perfect, everlasting, and
   unchangeable love of God "casts out" such kind of fear; for the true
   fear of God is no other than a reverential affection for God flowing
   from a sense of his love; such do not dread his wrath, but desire his
   presence and communion with him, and say, "Whom have I in heaven but
   thee? and there is none on earth that I desire besides thee" (Ps.
   73:25).

   2b3. This filial fear is attended with faith and trust in God; it is a
   fiducial fear; hence they that fear the Lord and who trust in him, are
   characters put together, and which describe the same persons; and they
   that fear the Lord are exhorted and encouraged to trust in him (Ps.
   31:19; 115:11). Job was a man that feared God, and yet such was his
   faith and confidence in him, that he could say, "Though he slay me, yet
   will I trust in him"; and what a strong expression of his faith in
   Christ as his living Redeemer have we in (Job 19:25; 1:1; 13:15).

   2b4. It is a fear that is consistent with great joy in the Lord; "Serve
   the Lord with fear, and rejoice with trembling" (Ps. 2:11), and with
   the utmost courage and magnanimity of mind; it is a fearless fear; a
   man that fears the Lord has no reason to fear anything, or what any man
   or devil can do unto him; he may say as David did, "The Lord is my
   light and my salvation, whom shall I fear", &c. (Ps. 27:1, 3).

   2b5. Such a fear is opposed to pride and self-confidence; it is an
   humble fear, a diffidence of a man's self, placing his trust and hope
   alone in God; "Be not high minded, but fear" (Rom. 11:20), this is that
   "fear" and "trembling", or that modesty and humility with which the
   saints are exhorted to work about or employ themselves in things that
   accompany "salvation"; as knowing that "both to will and to do", the
   disposition and ability to perform any duty aright, are owing to the
   efficacious operation of the Spirit of God, and that it is by the grace
   of God they are what they are, and do what they do; they that fear the
   Lord are such who "rejoice in Christ Jesus, and have no confidence in
   the flesh", declaring that when they have done all they can they are
   but unprofitable servants (Phil. 2:12, 13; 3:3).

   3. Wherein the fear of God appears, and by what it is manifested.

   3a. In an hatred of sin. "The fear of the Lord is to hate evil" (Prov.
   8:13), as nothing is more opposite to good than evil, nothing is more
   to be abhorred; it is to be hated with a Stygian hatred as hell itself,
   apostugountes> "abhor that which is evil" (Rom. 12:9), and a man
   that fears God, who has a reverential affection for him, will hate it
   as being contrary to him, "Ye that love the Lord, hate evil" (Ps.
   97:10), every thing that is evil is hated by such a man; as evil
   thoughts, which are only evil and that continually; the heart is full
   of evil thoughts, and out of it they daily proceed, and these are the
   object of a good man's hatred, "I hate vain thoughts", says David (Ps.
   119:113), and now as no one but a man himself is conscious of them and
   privy to them, to hate them shows that the fear of God is in his heart.
   Evil words are also hated by him; not only cursing, swearing,
   blasphemy, and all obscene and filthy language, but every vain and idle
   word, foolish and frothy expression, which comes out of his mouth when
   not on his guard, gives him uneasiness, as being displeasing to God,
   grieving to his Spirit, and what must be accounted for in the day of
   judgment; as "in many words" there are "divers vanities", the wise man
   opposes the "fear of" God unto them (Eccl. 5:7), and if evil thoughts
   and evil words are hated by such, then most certainly evil actions; and
   not only those of others, as the deeds of the Nicolaitans, the garment,
   the outward conversation garment spotted with the flesh, the filthy
   conversation of the wicked, but his own actions springing from corrupt
   nature, done by him contrary to the law of his mind; "What I would,
   that do I not, but what I hate, that I do" (Rom. 7:15), evil men and
   their company are abhorrent to those that fear the Lord, and are
   shunned and avoided by them; they choose not to have any fellowship
   with the unfruitful works of darkness, and the workers of them; society
   with them is a grief and burden to them, as it was to Lot, David,
   Isaiah, Jeremiah, and others, nay hateful to them: "Do not I hate them
   that hate thee? I hate them with perfect hatred" (Ps. 139:21, 22; Prov.
   4:14, 15). All evil and false ways, not only of immorality, but of
   superstition and will worship, are rejected with abhorrence by men that
   fear the Lord, and make his word the rule of their faith and practice.
   Wisdom herself, or Christ, has set an example, proving the truth of the
   assertion in (Prov. 8:13). "Pride and arrogancy, and the evil way, and
   the froward mouth, do I hate"; and wisdom is justified of her children;
   says David, who was one of them, "I hate every false way" (Ps.
   119:128), yea all evil doctrines, which reflect on the divine persons
   in the Godhead, on the free grace of God in man's salvation, on the
   person and offices of Christ, and the operations of the Spirit, are the
   object of the hatred and aversion of one that fears God; he cannot bear
   them that are evil, neither receive them into his house, nor wish them
   God speed. In short, everything that is evil in its nature, as sin is
   in every shape exceeding sinful, a breach of the law of God, contrary
   to his nature, that abominable thing his righteous soul hates, is also
   hateful to a good man, to a man that fears the Lord, and hereby the
   fear of the Lord is manifested by him.

   3b. It shows itself by departing from evil; "By the fear of the Lord
   men depart from evil" (Prov. 16:6; 3:7 not only from open and public
   sins, but from private and secret ones; Job was a man that feared God
   and eschewed evil, avoided and departed from it, as every wise man
   does; yea to depart from evil is understanding, this shows a man both
   to be a wise man and one that fears the Lord (Job 1:1; 28:28; Prov.
   14:16), yea such an one will abstain from all appearance of evil, from
   everything that looks like it or leads unto it; will shun every avenue,
   every bypath, that has a tendency to ensnare into it, taking the wise
   man's advice, "Enter not into the path of the wicked", &c. (Prov. 4:14,
   15).

   3c. The fear of God appears in men in not allowing themselves to do
   what others do, and what they themselves formerly did; so Nehemiah,
   speaking of some ill things done by former governors, says, "So did not
   I, because of the fear of God" (Neh. 5:15). Not that such who fear God
   are without sin; Job feared God, but was not free from sin; he was
   sensible of it, acknowledged it, and implored the pardon of it; but
   they cannot give themselves that liberty to sin that others do, and
   walk as other Gentiles walk, in the vanity of their minds, and in a
   sinful course of life; they have not so learned Christ, and the grace
   of God teaches them other things.

   3d. The fear of God manifests itself by a carefulness not to offend God
   nor man; such study to exercise a conscience void of offence to both,
   and would willingly give no offence to Jew nor Gentile, nor to the
   church of God; and next to God they are careful that they offend not
   against the generation of his children, either by word or deed, and
   even to put no stumbling block before any, but fear the Lord their God,
   for to do otherwise would be contrary to it (Lev. 19:14). Nay, such are
   not only on their guard to avoid sin and give no offence by it, but
   they are in an opposition to it; the spiritual part in them lusteth
   against the carnal part; there are as it were a company of two armies
   in them fighting one against another; they strive against sin, acting
   the part of an antagonist to it, take to themselves the whole armor of
   God, and make use of it against it.

   3e. The fear of God in men is seen by a constant attendance on the
   worship of God, and by a strict regard to his will and the observation
   of it; the fear of God has so great a share and concern in divine
   worship, as has been observed, that it is sometimes put for the whole
   of it, both internal and external; such who fear the Lord cannot be
   easy in the neglect of the worship of God, but as they desire to be
   filled with the knowledge of his will, so to be found in the practice
   of it; and, like Zacharias and Elizabeth, to walk in all the ordinances
   and commands of the Lord blameless; and to fear God, and keep his
   commandments, is the whole required of man; and such who make a custom
   of it to forsake the assembling of themselves together to worship God,
   do interpretatively cast off the fear of God.

   3f. The fear of God is seen and known in men by their withholding
   nothing from God, though ever so dear unto them, whenever he requires
   of them; so Abraham, when he so readily offered up his son at the
   command of God, received this testimony from him, "Now know I", saith
   the Lord, "that thou fearest God" (Gen. 22:12); on the contrary, when
   men keep back a part from God of what he expects from them, as in the
   case of Ananias and Sapphira, it is a proof that the fear of God is not
   before their eyes and in their hearts.

   4. The springs and causes of the fear of God, or from whence it flows.

   4a. It is not from nature, nor is it in natural men; the want of it is
   a part of the description of corrupt nature, and of men in a natural
   state; "There is no fear of God before their eyes" (Rom. 3:18), it may
   be said of the heart of every natural man, what Abraham said of Gerar,
   "Surely the fear of God is not in this place" (Gen. 20:11), and which
   may be concluded from the wickedness that is in it, and that by what
   comes out of it; "The transgression of the wicked", discovered by his
   words and works, his life and actions, "saith within my heart",
   suggests this to my mind, speaks as plainly as well can be, it is au
   observation of David, "that there is no fear of God before his eyes"
   (Ps. 36:1).

   4b. It arises from the grace of God, it is a gift and grant of grace;
   "O that there were such an heart in them that they would fear me", or
   "who will give such an heart?" (Deut. 5:29), none but God can give it,
   and he has promised it in covenant; it is a blessing of his grace,
   which he has provided in it; "I will give them one heart and one way,
   that they may fear me for ever. I will put my fear in their hearts,
   that they shall not depart from me" (Jer. 32:39, 40). In consequence of
   which promise and covenant,

   4c. It is implanted in the heart in regeneration; it is put there by
   the Spirit of God, where it was not before, and where it never could
   have been, had he not put it there, and it appears as soon in a
   regenerate man as any grace whatever; upon first conversion there is
   quickly found a tenderness of conscience with respect to sin, and a
   carefulness not to offend God; and indeed "the fear of the Lord is the
   beginning of wisdom" (Ps. 111:10; Prov. 9:10). No man is truly wise
   until he fears God, and as soon as he fears the Lord he begins to be
   wise, and not before; yea the fear of the Lord is wisdom itself; it is
   that wisdom and truth which God desires and puts into the inward and
   hidden parts of the heart (Job 28:28; Ps. 51:6).

   4d. The word and prayer are the means of attaining it; the fear of the
   Lord, as it is a duty, and expressive of worship, is to be learned;
   "Come ye children, hearken unto me", says David, "I will teach you the
   fear of the Lord" (Ps. 34:11). The law of God, and especially the whole
   of doctrine both legal and evangelical, is the means of learning it
   (Deut. 4:10; 17:19), and therefore is called the fear of the Lord (Ps.
   19:7, 9), but as a grace it is diligently sought after and earnestly
   importuned of God; the heart must not only be instructed but united to
   fear the Lord, and which is to be prayed for (Ps. 86:11; Prov. 2:3-5).

   4e. It is encouraged, promoted, and increased by fresh discoveries of
   the grace and goodness of God, "They shall fear the Lord and his
   goodness"; the goodness of God made known, bestowed, and applied,
   greatly influences the fear him (Hosea 3:5), especially an application
   of his pardoning grace and mercy, "There is forgiveness with thee that
   thou mayest be feared" (Ps. 130:4).

   5. The happiness of those that fear the Lord. There is scarcely anyone
   character by which the people of God are described, under which more
   promises of good things are made unto them, than this.

   5a. First, with respect to things temporal. Godliness in general, and
   this part of it, the fear of the Lord, in particular, has the promise
   of this life, as well as of that which is to come.

   5a1. It is promised they shall have no want, not of temporal good
   things, "O fear the Lord, ye his saints, for there is no want to them
   that fear him" (Ps. 34:9, 10), not of any good thing; that is, which is
   suitable and convenient for them, and God in his wisdom sees fit and
   proper for them; and rather than they shall want, he will do wonders
   for them, and open sources of relief they never thought of (Isa. 41:17,
   18; 43:19, 20).

   5a2. Though they may have but little of the good things of this world,
   yet "better is little with the fiat of the Lord, than great treasures
   and trouble therewith" (Prov. 15:16), this with the fear of God and
   with righteousness is better than great revenues without right, and
   better than the riches of many wicked (Prov. 16:8; Ps. 37:16).

   5a3. Yea wealth and riches are promised to be in the house of that man
   that fears the Lord, and that by humility and the fear of the Lord are
   riches, and honour, and life (Ps. 112:1, 3; Prov. 22:4), which can only
   be understood of some, not of all that fear the Lord; unless spiritual
   wealth, riches, honour, and life, are intended, since the fear of the
   Lord itself is the good man's treasure (Isa. 33:6), it is a treasure of
   itself.

   5a4. It is said that the man that fears the Lord shall eat of the
   labour of his hands, and he shall not only be happy, and it shall be
   well with him in his person, but in his family; his wife shall be as a
   fruitful vine by the sides of his house, and his children shall be as
   olive plants round about his table (Ps. 128:1-4).

   5a5. They that fear the Lord are in the utmost safety; in his fear is
   strong confidence, and they have no reason to be afraid of anything;
   they shall not be visited with evil, yea the angel of the Lord encamps
   round about them and protects, defends, and delivers them from all
   dangers and from all enemies (Prov. 14:26; 19:23; Ps. 34:7).

   5a6. The fear of the Lord prolongeth days, or adds unto them (Prov.
   10:27), which was always reckoned a great temporal blessing; the wise
   man says of a sinner, "though his days be prolonged", as they may be,
   and he not happy, "yet surely", says he, "I know that it shall be well
   with them that fear God, which fear before him" (Eccl. 8:12), be their
   days more or fewer.

   5b. Secondly, with respect to things spiritual, much is promised to
   them that fear the Lord, and they are spoken of as most happy persons.

   5b1. The Lord is said to take pleasure in them that fear him, as having
   the utmost complacency and delight in them, being his special and
   peculiar people, his Hephzibah in whom he delights, his Beulah to whom
   he is married (Ps. 147:11).

   5b2. They are accepted of him, and are acceptable to him; "Of a truth",
   says Peter, "I perceive that God is no respecter of persons, but in
   every nation he that feareth him and worketh righteousness, is accepted
   with him" (Acts 10:34, 35), his person is accepted with him in Christ
   the beloved, and his sacrifices of prayer and praise are acceptable to
   him through Jesus Christ.

   5b3. The heart of God is towards them; he has a sympathy and fellow
   feeling with them in all their distresses, trials, and exercises; in
   all their afflictions he is afflicted, and he comforts and supports
   them; "like as a father pitieth his children, so the Lord pitieth them
   that fear him" (Ps. 103:13).

   5b4. The eye of the Lord is upon them for good; "the eye of the Lord is
   upon them that fear him" (Ps. 33:18), not only his eye of providence,
   which runs to and fro throughout the earth to show himself strong on
   their behalf, to protect and defend them, and to avenge himself on
   their enemies; but his eye of special love, grace, and mercy, is upon
   them, and is never withdrawn from them, but is ever delighting in them
   and caring for them (Ps. 103:11, 17; Luke 1:50).

   5b5. His hand is open and ready to communicate to them; he "gives meat
   to them that fear him", spiritual food, the blessings of his covenant,
   of which he is ever mindful; the comforts of his Spirit in which they
   walk who walk in the fear of the Lord; he gives them grace, fresh and
   rich supplies of it, and at last gives them glory; and in the meanwhile
   withholds no good thing from them, to support their faith, encourage
   their hope, and engage their trust in him and dependence on him.

   5b6. "The secret of the Lord is with them that fear him"; the secrets
   of his heart's love to them, and of his gracious designs towards them,
   are disclosed unto them, by which he uses them as his most intimate and
   bosom friends; and he will show them his covenant, the blessings and
   promises of it, and their interest in them (Ps. 25:14), what is said of
   Christ the head of the covenant, is true of all the covenant ones in
   their measure (Mal. 2:5), to which may be added, that the Lord grants
   the requests and fulfils the desires of them that fear him, hears their
   cries and saves them (Ps. 145:19).

   5b7. They are remembered by him with the favour he bears to his own
   people, with his tender mercies and lovingkindness, which have been
   ever of old; he remembers them when in a low estate, and brings them
   out of it; he remembers his promises to them, and fulfils them; "a book
   of remembrance is" said to be "written before him, for them that feared
   the Lord" (Mal. 3:16).

   5b8. It is promised to them "that fear the name" of the Lord, that
   "unto" them "the Son of righteousness shall arise with healing in his
   wings" (Mal. 4:2). Christ the Saviour shall come and show himself with
   a discovery and application of pardoning grace and mercy; nay, one that
   "fears the Lord", though he "walks in darkness and hath no light", yet
   he is encouraged to "trust in the name of the Lord, and stay upon his
   God" (Isa. 50:10).

   5b9. "Salvation", a fresh view of interest in it, a renewed application
   of it, as well as the full enjoyment of it, "is nigh them that fear"
   the Lord (Ps. 85:9), for that is nearer to them than when they first
   believed, and had the fear of God first implanted in them, and were set
   a seeking after it, and had first hope of interest in it.

   5b10. Great and good things are laid up for such persons in the heart
   of God, in the covenant of grace, and in the hands of Christ, and in
   heaven; even a blessed hope, a crown of righteousness, and things which
   eye has not seen, nor ear heard of, nor has it entered into the heart
   of man to conceive of; "O how great is thy goodness, which thou hast
   laid up for them that fear thee!" (Ps. 31:19).
     __________________________________________________________________

   [12] Targum Jerus. in Deut. xxxii. 15. & Targ. Jon. in v. 18

   [13] "Dictum volunt qeon alii a nomine deoV, i.e. metus", Scapula.

   [14] Plutarch in Cleomone, p. 808. vol. 1.

   [15] Lactant. Institut. l. 1. c. 20.
     __________________________________________________________________

  Chapter 6

    OF FAITH IN GOD AND IN CHRIST

   Faith is another branch of inward experimental religion and godliness,
   for "with the heart man believeth unto righteousness"; and of internal
   worship, and without which external worship cannot be performed in a
   manner acceptable to God, for "without faith it is impossible to please
   him": there is no drawing nigh to God m any part of worship without it;
   if a man prays to God he must "ask in faith, nothing doubting"; for it
   is the "prayer of faith" that is availing and saving; if a man hears
   the gospel, unless the word is "mixed with faith" by them that hear it,
   it is not profitable; and both a profession of faith and the exercise
   of it, are necessary to a due subjection to the ordinances of the
   gospel. As to baptism, "if thou believest with all thy heart thou
   mayest", said Philip to the eunuch desiring baptism; and so for the
   ordinance of the supper, a previous examination whether a man has
   faith, and the exercise of it, are requisite to eating of it; and
   without this a man cannot discern the Lord's body, nor answer the ends
   and design of that ordinance; concerning which may be observed,

   1. The kind of faith to be treated of; for faith is a word of different
   use and signification, and there are divers kinds of faith.

   1a. It sometimes signifies the veracity and faithfulness of God; as
   when the apostle says, "Shall their unbelief make the faith of God
   without effect?" (Rom. 3:3, 4), yea faith sometimes signifies veracity
   and fidelity among men, and is no other than a virtue belonging to the
   moral law, and is one of the weightier matters of it (Matthew 23:23).

   1b. It is sometimes used for the doctrine of the gospel, the word of
   faith, which the apostle preached, though he once destroyed it as much
   as in him lay (Gal. 1:23), and is the faith once delivered to the
   saints, which they should earnestly contend for, and build up one
   another in (Jude 1:3, 20), so called, because it contains things to be
   believed upon the credit and testimony of God; and because it directs
   to the great object of faith in salvation, the Lord Jesus Christ; and
   because it is the means of ingenerating and increasing faith in men,
   for "faith comes by hearing, and hearing by the word of God" (Rom.
   10:8, 17).

   1c. There is a divine and an human faith; a divine faith proceeds upon
   a divine testimony, upon the authority and veracity of God the
   testifier; an human faith proceeds upon the testimony of man, and upon
   the authenticity and truth of the witness bore by him; concerning both
   which the apostle John says, "If we receive the witness of men, the
   witness of God is greater", by how much the greater is his veracity and
   faithfulness; "for this is the witness of God, which he hath testified
   of his Son" (1 John 5:9), namely, that life and salvation are in him
   and by him; and to believe this witness, and to receive it within a
   man's self, is what is commonly called saving faith.

   1d. There is a faith of miracles which proceeds upon a revelation some
   way or other made by God to a man, which he believes; either that a
   miracle should be wrought by him, or should be wrought for him, for his
   benefit and advantage; of the former sort, and which is called "faith
   in God" (Mark 11:22, 23), the apostle is to be understood, when he
   says, "Though I have all faith, so that I could remove mountains" (1
   Cor. 13:2; Matthew 17:20; Luke 17:6), of the latter sort was the faith
   of the centurion, of the woman having an issue, of Jairus, and of the
   Canaanitish woman (Matthew 8:8, 10; 9:18, 20, 22; 15:28), and of the
   lame man at Lystra (Acts 14:9, 10). The one is called active, the other
   passive faith; and this faith of miracles, in the first times of the
   gospel, was common to good and bad men, to the true disciples of Christ
   (Matthew 10:1; Mark 16:17-20), and to Judas, and to false teachers
   (Matthew 10:1, 4; 7:22, 23).

   1e. There is what is called an historical faith, not because it is only
   giving credit to the historical part of the scripture, which is to be
   believed as well as other parts; nor because the scripture is read, and
   attention paid to it only as a common history or human testimony; for
   men, with this faith, believe it to be a divine testimony, and regard
   it as such; it may rather be called a theoretic faith, a speculative
   one, receiving all things in the theory but reducing nothing to
   practice; or a bare naked assent to the truth of what is contained in
   the word concerning God and Christ, and divine things; it is a faith
   common to good men and bad men; it must be and is where true faith is,
   and there can be no true faith without it; but if a man stops here and
   goes no further, it falls short of spiritual, special faith, or the
   faith of God's elect, and is no other than the faith of devils, and of
   bad men.

   1f. There is also a temporary faith, which continues only for a time,
   in some persons, as in the stony ground hearers, "Who for a while
   believe, and in time of temptation fall away" (Luke 8:13), this sort of
   faith differs from the former, in that it is not a mere assent to
   truth, but is attended with affection, joy, and gladness, as in Herod,
   who heard John gladly, and did many outward things (Mark 6:20 and in
   those the apostle speaks of, "who tasted the good word of God, and the
   powers of the world to come" (Heb. 6:5), all of a natural and
   superficial kind, arising from a principle of self-love, and from the
   novelty, harmony, and connection of truths, and from a false
   presumptuous hope of future happiness in consequence of their assent
   unto them; and so is different likewise from the faith of devils, who
   believe and tremble, but have no joy; and it differs also from true
   faith, because it is without the root of grace in the heart, and is
   loseable, is only for a time, for when trouble and persecution arise
   because of the word, such who have it, drop their profession of it;
   whereas where there is true faith, such do not "draw back", but
   continue "to believe" to "the saving of the soul" (Heb. 10:39).

   1g. There is a special faith, which is peculiar to God's elect, and is
   by some called saving faith, though strictly speaking salvation is not
   in faith, [16] nor in any other grace, nor in any duty, only in Christ;
   there is no other name but his under heaven whereby we must be saved;
   he only is the author of eternal salvation; and yet there are some
   things in scripture which seem to countenance such a phrase; as when
   Christ said to the woman who repented of her sins, and had the
   forgiveness of them, loved Christ, and believed in him, "Thy faith hath
   saved thee, go in peace" (Luke 7:50), unless the object of faith should
   be meant; and certain it is that salvation is promised to faith, and
   connected with it, "He that believes shall be saved", and is what faith
   issues in; true believers receive "the end of their faith, even the
   salvation of their souls" (Mark 16:16; 1 Pet. 1:9), and this is the
   faith that is to be treated of; and next will be considered,

   2. The objects of it, and acts of it on those objects. The objects of
   it are not bare axioms or propositions; for, as Dr. Ames [17] observes,
   the act of the believer does not terminate at an axiom but at the
   thing; for axioms are not formed, but that by them knowledge may be had
   of things; the principal term to which the act of a believer tends is
   the thing itself, which is chiefly regarded in the axiom; and so
   promises are not to be considered as objects unless in a tropical and
   metonymical sense, being put for the things promised; so the Old
   Testament saints, "not having received the promises", the things
   promised, "but having seen them afar off", that is, by faith, "were
   persuaded of them, and embraced them" (Heb. 11:12), nor even the
   benefits of Christ, or the blessings of his grace, no otherwise than as
   they are the "end" faith has in view in receiving him; he is viewed and
   dealt with as the object of faith in order to enjoy the good things
   which come by him: or they may be considered as motives encouraging to
   acts of faith on him, and are the fruits and effects of it received
   thereby from him. The proper and formal object of faith is twofold, God
   and Christ; God as the first primary and ultimate object of faith, and
   Christ as mediator is the mediate object of it, "Ye believe in God,
   believe also in me" (John 14:1).

   God is the principal object of faith (Mark 11:22; Titus 3:8; 1 Thess.
   1:8), which act of faith on him is not barely to believe there is a
   God, and but one; which is "credere Deum", and which the devils
   themselves believe; nor is it merely to believe whatever he delivers in
   his word, as prophecies, promises, doctrines, &c. this is "credere
   Deo", to give credit to God, believe what he says; but "credere in
   Deum," Medulla Theolog, l. 1. c. 3. f. 15. by believing to cleave to
   God, lean upon him, and acquiesce in him as our all sufficient life and
   salvation (Deut. 30:20), and so it is not merely to believe there are
   three persons in the Godhead, but to go forth in acts of faith and
   confidence on them, in things relative to our welfare and happiness
   here and hereafter. And,

   2a. First, on God the Father, "Ye believe in God", that is, in God the
   Father, the God of Israel, as distinct from Christ, for it follows, "in
   my Father's house are many mansions" (John 14:1, 2), and so our Lord
   further says, "He that believeth on me", that is, not on him only, nor
   does his faith stop and terminate there, "but on him that sent me",
   that is, on the Father of Christ (John 12:44 and it is also observed,
   that Christ was raised from the dead and had glory given him, that the
   "faith and hope" of his people "might be in God", in God his Father,
   who raised him (1 Pet. 1:21).

   2a1. On him as the creator, though not only on him as such; so runs the
   first article in the creed commonly called the apostles' creed, "I
   believe in God the Father almighty, maker of heaven and earth"; to
   believe the creation of all things out of nothing by the word, even out
   of things which did not appear, is an act of that faith in God which is
   the substance of things hoped for, and the evidence of things not seen
   (Heb. 11:1, 3), besides, a true believer in God fetches arguments to
   strengthen his faith in God, for relief, help, support, and supply from
   him with respect to things spiritual, as well as temporal, from his
   being the maker and creator of all things; "My help", says David,
   "cometh from the Lord, who made heaven and earth" (Ps. 121:1, 2), and
   it is a special act of faith believers are directed to under
   sufferings, to "commit the keeping of their souls to" God "in well
   doing, as unto a faithful creator" (1 Pet. 4:19 and so likewise on him
   as the preserver and savior of men, for he is "the Saviour of all men,
   especially of those that believe"; and therefore saints put their trust
   in him, the living God, as such (1 Tim. 4:10). But more especially,

   2a2. Faith is exercised on God the Father as the object of it, as
   having loved his people in Christ before the foundation of the world;
   that the Father, as distinct from Christ, has loved his people with a
   free, sovereign, unchangeable, and everlasting love, is certain; "Now
   God, even our Father, which hath loved us and given us everlasting
   consolation" (2 Thess. 2:16), of which they may be most comfortably
   assured, and may most firmly believe, by his appearing to them as he
   did to his church of old, saying, "I have loved thee with an
   everlasting love" (Jer. 31:3), by his spirit witnessing it to their
   spirits, and by shedding it abroad in their hearts, and giving them
   some feeling sensations of it, so as to comprehend with other saints,
   the height and depth, the length and breadth of it; by remembering to
   them his former lovingkindness, the favour he bears to his own people;
   and by acts of love done in eternity, as choosing them in Christ, &c.
   and by giving him for them in time, and by commending his love towards
   them through Christ's dying for them, while they were yet sinners; and
   by quickening them by his Spirit and grace when dead in trespasses and
   sins, and all because of the great love wherewith he hath loved them;
   and by drawing them with lovingkindness to himself, as well as by his
   word and oath, the two immutable things in which he cannot lie (Isa.
   54:9, 10). So that there is good and sufficient reason for the acting
   and exercise of faith, on the everlasting love of the Father; and what
   a strong act and expression of faith is that of the apostle with
   respect unto it; "I am persuaded", I firmly believe it, that nothing,
   "nor any creature" whatever, "shall be able to separate us from the
   love of God, which is in Christ Jesus our Lord?" (Rom. 8:38, 39), this
   is to be "rooted and grounded in love" (Eph. 3:17).

   2a3. Faith is exercised on God the Father, as having chosen his people
   in Christ to grace and glory from the beginning, from everlasting,
   before the world began (Eph. 1:3,4; 2 Thess. 2:13, 14) this is the act
   of the Father of Christ, "Elect, according to the foreknowledge of God
   the Father" (1 Pet. 1:2), and this election of God is to be known by
   the gospel coming not in word only but in power, by being effectually
   called, for "whom he did predestinate, them he also called"; and by
   their having the faith of God's elect, for "as many as were ordained to
   eternal life believed" (Rom. 8:30; Acts 13:48), wherefore this may be
   most firmly believed, as it was by the apostle Paul, both with respect
   to himself and others, for which he blessed God, and gave thanks to him
   (Eph. 1:3, 4; 2 Thess. 2:13), and our Lord exhorts and encourages his
   disciples to "rejoice because their names were written in heaven" (Luke
   10:20), which supposes knowledge of it, and faith in it.

   2a4. God, as the covenant God of his people, is the object of their
   faith; the covenant runs thus, "I will be their God, and they shall be
   people"; and this is made to appear in effectual calling, when they who
   were not the people of God, not known to be so, are openly such; then
   it is God makes good his promise, "I will say, It is my people; and
   they shall say, The Lord is my God" (Zech. 13:9), as David did, "I
   trusted in thee, O Lord; I said, Thou art my God" (Ps. 31:14), and so
   may every believer say, and be assured, that this God is their God, and
   will be their God and guide unto death, for covenant interest always
   continues; it was a noble act of faith in the sweet singer of Israel a
   little before his death, "Although house be not so with God, yet he
   hath made with me an everlasting covenant, ordered in all things and
   sure" (2 Sam. 23:5).

   2a5. God, as he is the Father of Christ, so he is the Father of all
   that believe in him; "I ascend", says Christ, "to my Father and your
   Father" (John 20:17). So God, in the covenant of his grace, has
   declared himself, "and will be a father unto you, and ye shall be my
   sons and daughters, saith the Lord almighty" (2 Cor. 6:18), and as such
   faith is to be exercised on him with joy and wonder, saying, "Behold,
   what manner of love the Father hath bestowed upon us, that we should be
   called the sons of God" (1 John 3:1), of the truth of which the
   leadings and witnessings of the Spirit are an evident proof, from
   whence he is called the Spirit of adoption; "for as many as are led by
   the Spirit of God", off of themselves to Christ, and by him to the
   Father, "they are the sons of God"; and who also "receive the Spirit of
   adoption, whereby they cry, Abba, Father; the Spirit itself beareth
   witness with their spirits, that they are the children of God" (Rom.
   8:14-16), so that their faith is grounded on good authority, on a
   divine testimony, true, sure and firm; this blessing of adoption is
   revealed to faith, the witness of it is received by it, and so
   believers become openly and manifestly "the children of God by faith in
   Christ Jesus"; for to "as many as receive him, to them gives he power",
   authority, right, privilege, "to become the sons of God, even to them
   that believe in his name" (Gal. 3:26; John 1:12), and henceforward it
   is enjoined them that in the exercise of faith they call God their
   father, and not "turn away from" him, by giving way to an evil heart of
   unbelief, but say to him, "Doubtless thou art our Father" (Isa. 63:16),
   and they are directed in all their addresses to God at the throne of
   grace to say, "Our Father, which art in heaven" (Matthew 6:9).

   2a6. God is the object of faith as a God forgiving iniquity,
   transgression and sin for Christ's sake; and in him he has proclaimed
   his name as such, and there is none like him on that account; he has
   promised pardon in covenant, saying, "I will be merciful to their
   unrighteousness, and their sins, and their iniquities will I remember
   no more" (Heb. 8:12). He has set forth Christ in his purposes to be a
   propitiation through faith in his blood for the remission of sin; and
   he has sent him to shed his blood to obtain it, and has exalted him as
   a Saviour to give it, and to him give all the prophets witness, that
   whosoever believes in him shall receive it; and he applies it to them,
   saying, Son or "daughter, be of good cheer, thy sins be forgiven thee;
   I, even I, am he that blotteth out thy transgressions for mine own
   sake, and will not remember thy sins" (Matthew 9:2; Isa. 43:25). Hence
   upon such acts and declarations as these, the believer has sufficient
   ground to make God, as a forgiving God, the object, of his faith, and
   to call upon his soul and all within him to bless his holy name (Ps.
   103:1-3), such an act of faith David put forth on God as a forgiving
   God, when, having acknowledged his sin, and confessed it before the
   Lord, added, "And thou forgavest the iniquity of my sin" (Ps. 32:5).

   2a7. Faith deals with God as a justifier; its language is, "Who shall
   lay anything to the charge of God's elect? it is God that justifieth"
   (Rom. 8:33; 3:30), and faith is exercised on him as he that "justifieth
   the ungodly"; and therefore not by works, nor on account of any good
   dispositions and qualifications in men; and they come to him not as
   workers, but as ungodly and sinners, and believe on him as justifying
   them without works, and that by imputing the righteousness of his Son
   unto them; "even as David, also describeth the blessedness of the man
   unto whom God imputeth righteousness without works" (Rom. 4:5, 6).
   Christ of God is made to them righteousness; and they are made the
   righteousness of God in him; that is, by his gracious imputation of
   Christ's righteousness to them: and thus God appears to be a just God
   and a Saviour: just, while he is "the justifier of him that believes in
   Jesus"; and as such he is the object of faith; what Christ the federal
   head of his people, in whom they are all justified, said, his believing
   members may say, "He is near that justifieth me, who will contend with
   me?" (Isa. 50:8).

   2a8. The God and Father of Christ is "the God of all grace"; it has
   pleased him, the Father, that all fulness of it should dwell in Christ
   as Mediator; he has made large provisions of it, and stored the
   covenant of grace with it; and is the author, giver, and implanter of
   all grace in the hearts of his people by his Spirit; and as he is able
   to make all grace to abound towards them, so he grants them a supply of
   it from time to time: now as such he is the object of faith; faith
   deals with him as such, and the believer applies to the throne of his
   grace, that he may obtain mercy, and find grace to help him in time of
   need.

   2a9. Lastly, God, as a promising God, is the object of faith, he has
   made many exceeding great and precious promises, and these are all yea
   and amen in Christ, and God is faithful who has promised, and is able
   also to perform; and though promises themselves are not, strictly
   speaking, the object, rather the things promised, yet especially a
   promising God is the object faith is concerned with (Heb. 10:23).

   2b. Secondly, God the Son is the object of faith; which faith lies not
   merely in believing that he is the Son of God, which is most certainly
   to be believed; it was not only the confession of the faith of Peter,
   "Thou art Christ the Son of the living God"; which faith, or rather the
   object of it, is the Rock on which the church of Christ is built, and
   against which the gates of hell shall never prevail; but it was the
   faith of all the disciples, and which they express with the strongest
   assurance; "We believe and are sure that thou art that Christ the Son
   of the living God" (Matthew 16:16, 18; John 6:69 and it was with
   respect to this article that the eunuch expressed his faith in Christ
   previous to his baptism; "I believe that Jesus Christ is the Son of
   God" (Acts 8:37), and all things relating to Christ, his doctrines, and
   his miracles, were written by the evangelists, "that men might believe
   that Jesus is the Christ the Son of God; and that believing, they might
   have life through his name" (John 20:31), but true faith is not barely
   a believing that Christ is the Son of God, but a believing in him as
   such; according to the question put by Christ to the blind man; "Dost
   thou believe on the Son of God?" (John 9:35). "And this is his
   commandment", the commandment of God, "that we should believe on the
   name of his Son Jesus Christ". And again, "He that believeth on the Son
   of God hath the witness in himself" (1 John 3:23; 5:10). Believing in
   him is a going forth in acts of faith and confidence, and is called
   "faith towards our Lord Jesus Christ" (Acts 20:28). Christ, as the Son
   of God, is the true God and eternal life; he is God equal with the
   Father, and as such is equally the primary object of faith; which is
   strongly expressed by Thomas; "My Lord and my God!" and therefore our
   Lord says, "Ye believe in God", in God the Father, "believe also in me"
   equally as in him, he being equal with him in nature, perfections,
   power, and glory. But Christ, as Mediator, Redeemer, and Saviour, is
   the mediate object of faith, or in and through whom men believe in God;
   thus the apostle Peter, speaking of Christ as Mediator, being
   foreordained before the foundation of the world; but made manifest in
   human nature in these last times for the sake of his people, described
   by him as such, "Who by him do believe in God" (1 Pet. 1:21). As Christ
   is the Mediator through whom all grace is communicated to his people,
   so it is through him that all grace is exercised on God, and
   particularly faith; "Such trust have we through Christ to Godward",
   says the apostle (2 Cor. 3:4). So believers reckon themselves "alive
   unto God through Jesus Christ our Lord" (Rom. 6:11). Now faith in
   Christ as the Redeemer and Saviour includes in it the following things,
   and is expressed by a variety of acts, which show the nature of it.

   2b1. First, I shall consider the various parts of faith in Christ, or
   what is requisite to constitute it.

   2b1a. Knowledge of Christ is necessary to the exercise of faith on him,
   for "How shall they believe in him of whom they have not heard?" and if
   they have not so much as heard of him, they cannot know him, and
   consequently cannot exercise faith upon him; and "How shall they hear
   without a preacher" to make him known unto them? (Rom. 10:14). When our
   Lord put the question to the man who had been blind, "Dost thou believe
   on the Son of God? he answered and said, Who is he, Lord, that I might
   believe on him?" upon which Christ made himself known unto him, "Jesus
   said unto him, Thou hast seen him, and it is he that talketh with
   thee"; his eyes had been opened to see him, and his ears now heard him,
   and both being true in a spiritual sense he immediately expressed his
   faith in him, saying, "Lord, I believe", and as a proof and evidence of
   it, "worshipped him" (John 9:35-38). Previous to faith in Christ, as a
   Saviour, there must be knowledge of the want of him; as such a man must
   be made sensible of the sinfulness of his nature, and of the exceeding
   sinfulness of sin, and of the just demerit of it, and of the miserable
   state and condition it has brought him into, out of which none but
   Christ the Saviour can deliver him; and therefore he then applies to
   him as the apostles in distress did, saying, "Lord, save us, we
   perish!" (Matthew 8:25), he must be made acquainted with his impotency
   to save himself; that his own right hand, his works and services,
   cannot save him; that if ever he is saved it must be by the grace of
   God, through the blood and righteousness of Christ, and not by them; he
   must have knowledge of the fulness and abilities of Christ as a
   Saviour; he must have seen him full of grace and truth, as having all
   the fulness of the blessings of grace in him suitable to his wants,
   whose redemption is plenteous, his salvation complete, he being made
   everything to his people they want, and able to save to the uttermost
   all that come unto God by him; and he being just such a Saviour they
   need, and his salvation so suitable to them, they that know his name,
   Jesus the Saviour, put their trust in him; and the more ready they are
   to do this, as they are fully convinced there is no other Saviour; that
   salvation is in him, and in none else; that it is in vain to expect it
   from any other quarter from the works and services of the creature, and
   therefore determine upon it they shall not be their saviors; but say,
   with Job, "Though he slay me yet will I trust in him--he also shall be
   my salvation!" (Ps. 9:10; Job 13:15, 16). Hence knowledge being so
   requisite to faith, and included in it, faith is sometimes expressed by
   it (Isa. 53:11; John 17:3), both in spiritual knowledge and special
   faith, eternal life is begun, and with which it is connected; and so
   knowledge and faith are joined together as inseparable companions, and
   as expressive of the same thing; "And we have known and believed the
   love that God hath to us", are firmly persuaded of it (1 John 4:16),
   and some of the strongest acts of faith in the saints have been
   expressed by words of knowledge; "I know that my Redeemer liveth, &c. I
   know in whom I have believed", &c. (Job 19:25; 1 Tim. 1:12).

   2b1b. An assent unto Christ as a Saviour, enters into the true nature
   of faith; not a bare naked assent of the mind to the truth of the
   person and offices of Christ; that he is the Son of God, the Messiah,
   Prophet, Priest, and King, such as has been yielded to him by men
   destitute of true faith in him, as by Simon Magus and others, yea, by
   the devils themselves (Luke 4:34, 41).

   "Of all the poison, says Dr. Owen, [18] which at this day is diffused
   in the minds of men, corrupting them from the mystery of the gospel,
   there is no part that is more pernicious than this one perverse
   imagination, that to "believe in Christ" is nothing at all but to
   "believe the doctrine of the gospel!" which yet we grant is included
   therein.''

   Such a proposition, that Christ is the Saviour of the chief of sinners,
   or that salvation is alone by him, is not presented merely under the
   notion of its being "true", and assented to as such, but under the
   notion of its being "good", a suitable, acceptable, and preferable
   good, and to be chosen as the good part was by Mary; as being both a
   "faithful saying" to be believed as true, and as "worthy of all
   acceptation", to be received and embraced as the chiefest good. Faith
   is an assent to Christ as a Saviour, not upon an human, but a divine
   testimony, upon the record which God has given of his Son, and of
   eternal life in him. Some of the Samaritans believed on Christ because
   of the saying of the woman; but others because of his own word, having
   heard him themselves, and knew that he was indeed the Christ, the
   Saviour of the world: true faith, in sensible sinners, assents to
   Christ, and embraces him not merely as a Saviour of men in general; but
   as a special, suitable Saviour for them in particular: it proceeds upon
   Christ's being revealed "in" them, as well as "to" them, by the Spirit
   of wisdom and revelation, in the knowledge of him as a Saviour that
   becomes them; it comes not merely through external teachings, by the
   hearing of the word from men; but having "heard and learned of the
   Father", such souls come to Christ, that is, believe in him (John
   6:45), not the doctrine of him only, but in him himself.

   2b1c. Knowledge of Christ as a Saviour, and an assent unto him as such,
   is attended with love and affection to him; faith works by love, love
   always accompanies faith, at least follows it; Christ is precious to
   them that believe; they love him, value him, prefer him, to all others
   as a Saviour; and every truth respecting Christ is not "barely assented
   to", but as they receive Christ, they receive the "love of the truth"
   with him.

   2b1d. True, spiritual, special faith in Christ includes in it a
   dependence on him, trust and confidence in him alone for everlasting
   life and salvation; it is a soul's venturing on Christ, resolving if it
   perishes it will perish at his feet; it is a resignation of itself to
   Christ, a committing its soul, and the important welfare and salvation
   of it into Christ's hands, trusting him with all, looking to him,
   relying on him, and acquiescing in him as the alone Saviour. All which
   will more fully appear by considering,

   2b2. Secondly, the various acts of faith on Christ, as described in the
   sacred Scriptures.

   2b2a. It is expressed by seeing the Son; this is one of the first and
   one of the lowest acts of faith, and yet eternal life is annexed unto
   it; "This is the will of him that sent me", says Christ, "that everyone
   which seeth the Son, and believeth on him, may have everlasting life"
   (John 6:40), it is a sight of the glories and excellencies of Christ's
   person, of the fulness of his grace and righteousness, and of the
   completeness and suitableness of his salvation. It is a looking to
   Jesus, the author and finisher of faith, a view of him as altogether
   lovely, the chiefest among ten thousand. Faith is a light struck into
   the heart of a sinner whose understanding was darkened, yea darkness
   itself, till God commanded light to shine in darkness; by which, though
   first but glimmering, he sees himself a sinner, miserable and undone,
   without a Saviour, when Christ is held forth in the gospel to be looked
   at by him; that is a glass in which he is to be beheld, and where he is
   openly set forth crucified and slain for sinners; and so is the hope
   set before them, both to be looked at and to be laid hold on by them,
   who was typified by the brazen serpent set upon a pole by Moses, for
   the Israelites bitten by the serpents to look at and live (John 3:14,
   15). And not only sensible sinners are directed to behold the Lamb of
   God which taketh away the sin of the world, as John's hearers were by
   him; and are encouraged by the ministers of the word, who show unto men
   the way of salvation, to look to and believe on the Lord Jesus Christ
   and be saved; but they are encouraged by Christ himself; who says,
   "Behold me, behold me", to a nation not called by his name, "look unto
   me, and be ye saved, all the ends of the earth, for I am God, and there
   is none else!" (Isa. 65:1; 45:22), which sight of him fills their souls
   with love to him, as the most lovely and amiable one, with eager
   desires after him, and an interest in him, signified by hungering and
   thirsting after his righteousness, and panting after his salvation. And
   this sight of Christ by faith is nigh, and not afar off; now, and not
   hereafter; and for a man's self, and not another; he looks to him not
   merely as a Saviour of others, but to him as a Saviour and Redeemer
   suitable for him.

   2b2b. Faith is a motion of the soul unto Christ; having looked and
   gazed at him with wonder and pleasure, it moves towards him; this is
   expressed by coming unto him; "He that cometh to me", says Christ,
   "shall never hunger; and he that believeth on me", which explains what
   is meant by coming, "shall never thirst" (John 6:35), which coming to
   Christ is upon an invitation given, encouraging to it; not only by
   others, by the Spirit and the bride, who say "come" (Rev. 22:17), and
   by the ministers of the word; "Ho, every one that thirsteth, come ye to
   the waters; and he that hath no money, come!" and who, through the
   gospel trumpet being blown with power, and the sound of it attended
   with efficacious grace, they that are "ready to perish" come (Isa.
   55:1; 27:13), but also by Christ himself, who says, "Come unto me, all
   ye that labour and are heavy laden, and I will give you rest!" (Matthew
   11:28), such souls come, being influenced and powerfully wrought upon
   by the grace of God; "All that the Father giveth me", says Christ,
   "shall come to me"; efficacious grace will cause them to come, will
   bring them to him, through all discouragements, difficulties, and
   objections, and which are all removed by what follows; "and him that
   cometh to me I will in no wise cast out" (John 6:37). This coming to
   Christ as a Saviour, or believing in him, is owing to the Father's
   teachings, instructions, and drawing; "No man can come to me", says
   Christ, that is, believe in him, "except the Father, which hath sent
   me, draw him", draw him with his lovingkindness, and through the power
   of his grace, and of his divine teachings; "every man therefore that
   hath heard and learned of the Father cometh unto me"; yea, this is a
   pure gift of his grace, "therefore said I unto you, that no man can
   come unto me except it were given unto him of my Father" (John 6:44,
   45, 65), and such souls come to Christ in a view of the blessings of
   grace, of righteousness, and strength, peace and pardon, salvation and
   eternal life; these are the goodness of the Lord, they flow unto him
   for with great eagerness, swiftness, and cheerfulness. For

   2b2c. This motion of faith towards Christ is expressed by fleeing to
   him; and such souls that believe in him are described as having "fled
   for refuge to lay hold on the hope set before them" (Heb. 6:18), and by
   "turning to the stronghold as prisoners of hope", that is, to Christ,
   whose name is a "strong tower", whither the "righteous run" and are
   "safe" (Zech. 6:12; Prov. 18:10), fleeing supposes danger, and a sense
   of it; Christ is the city of refuge, the strong hold and tower, they
   are directed to; whither coming, they find shelter and safety from
   avenging justice and every enemy, a supply of wants, and ground of hope
   of eternal life and happiness; and thus being come to Christ various
   acts of faith are put forth upon him; such as the following,

   2b2c1. A venturing act of their souls, and of their whole salvation on
   him, like Esther, who ventured into the presence of king Ahasuerus,
   saying, "If I perish, I perish!" faith at first is such a venture of
   the soul on Christ, not knowing as yet how it will fare with it; yea, a
   "peradventure", perhaps there may be salvation in Christ for it; as
   Benhadad's servants said to him; "Peradventure he" (the king of
   Israel), "will save thy life"; reasoning in like manner as the four
   lepers did when ready to perish with famine; "Let us fall into the host
   of the Syrians; if they save us alive, we shall live; and if they kill
   us, we shall but die": so sensible sinners, seeing their perishing
   condition, resolve to venture themselves on Christ; if he saves them it
   is well, if not they can but die, as they must without him.

   2b2c2. A casting or throwing themselves into the arms of Christ, to be
   bore and carried by him as a nursing father bears and carries in his
   bosom a sucking child; so Christ carries the lambs in his arms (Isa.
   40:11), weak believers, who cast themselves and all their burdens, the
   whole care of their souls upon him; this sense H+#M+N%has (Num. 11:12),
   from whence comes a word which in many places signifies to believe (see
   Isa. 60:4 compared with Isa. 66:12). [19]

   2b2c3. A laying hold on Christ, who is "a tree of life to them that lay
   hold upon him" (Prov. 3:18), from which tree they may pluck and eat all
   the fruits of grace and life. Christ is the hope of Israel, and the
   Saviour of his people; and there is great encouragement for sensible
   sinners to hope in him, because there are mercy and plenteous
   redemption with him; and he is in the gospel set forth before them as
   the ground of hope "to lay hold upon" (Heb. 6:18), he is that Jew who
   sprung from the seed of David and from the tribe of Judah; and his
   righteousness "the skirt" ten men are said to "take hold of" (Zech.
   8:23), even the robe of his righteousness; which being revealed and
   brought near to faith, it lays hold upon and puts it on, as its
   justifying righteousness, seeing the insufficiency of its own, and the
   excellency of this. Socinus [20] treats such an apprehension of Christ
   by faith for justification as a mere human invention, and a most empty
   dream; but the true believer finds abundance of solid peace and comfort
   in it. As Adonijah and Joab fled and laid hold on the horns of the
   altar for safety, and under a consciousness of guilt; so a sinner,
   sensible of its sin and guilt, and of its own incapacity to make
   atonement for it, flees to Christ, and lays hold on his sacrifice, and
   brings this offering in the arms of his faith, and pleads with God that
   he would be propitious to him through it, and take away his sin from
   him. Faith lays hold on the covenant of grace, and upon Christ the
   Mediator of it, and upon the promises in it, which are yea and amen in
   Christ, and on the blessings of it, the sure mercies of David,
   redemption, justification, pardon, peace, reconciliation, and
   salvation, and claims interest in them. It lays hold on Christ for
   strength as well as righteousness; "Let him take hold of my strength",
   to enable him to exercise every grace, perform every duty, bear the
   cross of Christ, and persevere in faith and holiness to the end (Isa.
   27:5, 6).

   2b2c4. Faith is a retaining Christ, and an holding him fast; the soul
   being come to Christ, and having laid hold upon him, keeps its hold of
   him: it is said of Wisdom, or Christ, "happy is everyone that retaineth
   her" (Prov. 3:18), so the church having lost her beloved, and upon
   search found him, she "held him, and would not let him go", as Jacob
   the angel that wrestled with him until he blessed him (Song of Sol.
   3:4), which denotes not only an holding fast the profession of the
   faith of Christ, but a continuance of the exercise of the grace of
   faith on him; an holding to him, the Head, and deriving nourishment
   from him, a walking on in him as he has been received; a being strong
   in the grace that is in him, firmly believing its interest in him. It
   is expressive of strength of faith in Christ, and of great affection to
   him; for it is sometimes with difficulty it keeps its hold of him when
   things go contrary, and Christ has withdrawn himself and is out of
   sight.

   2b2c5. Faith is sometimes expressed by leaning on the Lord, and
   "staying" upon him, "the Holy One of Israel in truth"; and even those
   who walk in darkness and have no light, are directed and encouraged to
   "trust in the name of the Lord, and stay upon their God" (Isa. 10:20;
   50:10), where trusting in the Lord, and staying on him, are manifestly
   the same; faith or trust in the Lord, is a staying or leaning on him
   for all supports and every supply; so the church is said to be "leaning
   on her beloved", while coming up out of the wilderness (Song of Sol.
   8:5), which shows consciousness of her own weakness, a dependence on
   his mighty arm, and an expectation of all supplies of grace and
   strength from him. But,

   2b2c6. The grand and principal act of faith, or that by which it is
   more frequently expressed is, receiving Christ; "as many as received
   him, even that believe on his name" (John 1:12), where receiving Christ
   is interpreted of believing on him. Christ is received, not into the
   head; for not all that say Lord, Lord, shall enter into the kingdom of
   heaven; but into the heart; for it is with the heart man believes in
   the Son of God unto righteousness; and in it Christ dwells by faith. A
   soul made sensible of its need of Christ and his righteousness, and of
   salvation by him, comes down from self-exaltation and self-confidence,
   and "receives Christ joyfully", as Zacchaeus did.

   2b2d. Faith receives a whole Christ, not in part only, but in whole, he
   is "altogether", or "all of him lovely;" [21] the whole of him is,
   amiable in the sight of a believer, and acceptable to him. As the
   passover Lamb was to be eaten wholly by the Israelites, no part of it
   to be left, so faith feeds upon a whole Christ, Christ in his person,
   offices, grace, and righteousness. "Is Christ divided?" He is not, not
   in his person; he is but one, God manifest in the flesh; nor in his
   doctrines; nor from his ministers: nor from his ordinances; where
   Christ is received all are received.

   2b2d1. Christ in all his offices. Christ is received as the great
   Prophet in the church whom God promised to raise up, and has raised up,
   and sent to instruct his people; and by whom grace and truth, the
   doctrines of grace and truth, are come, and he is to be attended to;
   "hear ye him", not Moses, nor Elijah, but God's well beloved Son, by
   whom he has spoken his whole mind and will in these last days; and who
   himself says, "Receive my instruction, and not silver; and knowledge
   rather than fine gold"; that is, his gospel published by him; and such
   who are spiritually enlightened in the knowledge of him by the Spirit
   of God, these receive the love of the truth; truth, with a cordial
   affection for it; receive the word gladly, with all readiness and
   meekness; they receive the ministers of Christ, and the doctrines
   preached and messages sent by them; which is interpretatively receiving
   Christ himself; "he that receiveth you, receiveth me; and he that
   receiveth me, receiveth him that sent me" (Matthew 10:40), And faith
   receives Christ also as a Priest, and the atonement which he has made;
   it views him as a merciful, faithful, and suitable one, who has made
   reconciliation for sin, put it away by the sacrifice of himself, and
   made full satisfaction for it, and by his one offering has perfected
   for ever them that are sanctified. Faith regards him and receives him
   as the advocate with the Father, as ever living to make intercession;
   as always at the golden altar, ready to offer up the prayers of all
   saints with his much incense; and by whom, as their great High Priest,
   saints offer their spiritual sacrifices of prayer and praise, which
   become acceptable to God through him. And faith also receives him as
   King in Zion; "as ye have therefore received Christ Jesus the Lord"
   (Col. 2:6), there seems to be an emphasis on that clause ton kurion,
   "the Lord"; one that receives Christ, a true believer in him,
   acknowledges Christ as his Lord and Head, and gives homage to him as
   such, saying, as the Church did, "the Lord is our Judge, the Lord is
   our Lawgiver, the Lord is our King, he will save us" (Isa. 33:22).
   Christ is received and owned by such, not only as a Priest, but as a
   Prince; not only as a Saviour, but as a Lawgiver; they take upon them
   his yoke, submit to his ordinances, and observe his commands; and walk
   as Zacharias and Elizabeth did, in all the commandments and ordinances
   of the Lord blameless.

   2b2d2. Christ, and all the blessings of grace along with him, are
   received by faith; such as adoption; as Christ gives a power to them
   that believe in him to become the children of God, they by faith
   receive this power, right, and privilege from him; and hence we read of
   "receiving the adoption of children", through the redemption that is by
   Christ (Gal. 4:5 and because faith receives it, believers in Christ
   become manifestatively the children of God. They likewise receive the
   blessing from the Lord, even a justifying righteousness from the God of
   their salvation. They receive abundance of grace, and the gift of
   righteousness, by and from Christ, by which they are justified from all
   things, and put it on as their robe of righteousness, and glory in it.
   By faith they receive the pardon of their sins; as Christ is exalted as
   a Prince and a Saviour to "give" repentance to Israel, and "forgiveness
   of sins", so whosoever believes in him shall "receive remission of
   sins" (Acts 5:31; 10:43), and that upon the foot of atonement made by
   him; hence they are said to "receive the atonement" (Rom. 5:11), by
   faith they "receive" out of the fulness of Christ "grace for grace",
   all supplies of grace needful for them; as they want more grace, and
   God has promised it to them, and provided it for them in Christ; so
   they apply to him for it, and receive it at his hands; and as he gives
   both grace and glory, they receive both; grace as a meetness for, and
   as the earnest of glory: not only do they "receive" the forgiveness of
   their sins, but also "an inheritance among them which are sanctified by
   faith" (Acts 26:18), they receive grace from God the Father to make
   them meet for it; and as the Spirit is given as an earnest of it, they
   receive him as the earnest of the inheritance until they are put into
   the full possession of it.

   2b2d3. Christ is received as a free gift; he is the gift of God; "if
   thou knewest the gift of God" (John 4:10), and an unspeakable gift of
   his love he is, a gift freely given and unmerited; "God so loved the
   world that he gave his only begotten Son" (John 3:16), and he is
   received and owned as such; "to us a Son is given" (Isa. 9:6), and all
   blessings of grace are given, and freely given, along with him, and
   received as such (Rom. 8:32).

   2b2d4. Faith receives Christ in preference to all others; it receives
   him, and him only, as the one Lord and Head, as the one Mediator
   between God and man, and as the one and only Saviour of sinners; it
   chooses Christ, the good part that shall never be taken away, above all
   others: faith works by love to Christ in a stronger manner than to any
   creature object whatever; than to the dearest and nearest relation and
   friend whatever; than to father, mother, brethren and sisters, houses
   and lands; yea, he that loves any of these more than Christ is not
   worthy of him. Nay, faith prefers the worst things belonging to Christ
   to the best in creatures; the believer is willing to do and suffer any
   thing and everything for Christ; none of these things, as afflictions,
   bonds, and imprisonment for Christ's sake, move the believer from
   Christ, and its faith and hope in him; he esteems reproach for Christ's
   sake greater riches than all the treasures in Egypt, and takes pleasure
   in persecutions and distresses endured on his account; and even reckons
   his own best things, his highest attainments in knowledge and
   righteousness, but loss and dung in comparison of the excellency of the
   knowledge of Christ Jesus his Lord, and of his righteousness, in which,
   and in which only, he desires to be found.

   2b3. Thirdly, God the Holy Spirit is also the object of faith; though
   we read and hear but little of faith in him, yet as he is God equal
   with the Father and the Son, he is equally the object of faith as they
   are; not only his being, perfections, deity, and personality, his
   offices as a sanctifier and comforter, and his operations of grace on
   the souls of men, are to be believed; but there are particular acts of
   faith, trust, and confidence, to be exercised upon him; as he is truly
   God, he is the object of religious worship, and this cannot be
   performed aright without faith. Baptism is administered in his name as
   in the name of the other two persons, and this is to be done and
   submitted to by faith in him; he is particularly to be prayed unto, and
   there is no praying to him nor in him without faith in him; yea a true
   believer trusts in him for his help and assistance in prayer, as indeed
   he does in the exercise of every religious duty, and of every grace;
   and besides all this there is a special act of faith put forth upon
   him, with respect to salvation, as upon the other two persons; for as
   we are to trust in God the Father to keep us by his power through faith
   unto salvation, and to trust in Christ for the salvation of our souls,
   so we are to trust in the Holy Spirit for carrying on and finishing the
   work of grace in us, who is equal to it; we are to trust the whole of
   it with him, and be "confident of this very thing", as we may, as of
   anyone thing in the world, "that he", the Spirit of God, "who hath
   begun a good work in us, will perform it until the day of Jesus Christ"
   (Phil. 1:6).

   3. The subjects of the grace of faith, on whom this grace is bestowed,
   and in whom it is, in some more in others less, in all like precious
   faith.

   3a. First, the subjects of faith are not angels, neither good nor bad.
   Not the good angels; they live not by faith on God and Christ as
   believing men do, but by sight; they are possessed of the beatific
   vision of God, and are always beholding the face of our Father in
   heaven, and are continually in his presence, waiting upon him and
   worshipping him, and enjoy complete and inexpressible happiness in
   their access unto him, and communion with him, and in the service of
   him. They are ministering spirits to Christ, always attend him, ever
   behold the glories of his person and the fulness of his grace; one part
   of the great mystery, of godliness respecting Christ is, that he is
   "seen of angels", and being "received up into glory", is the object of
   their vision continually (1 Tim. 3:16), much less are the evil angels
   the subjects of this grace. There is a kind of faith that is ascribed
   to them, the belief of a God, and that there is but one; "thou
   believest there is one God, thou dost well, the devils also believe and
   tremble" (Jam. 2:19), but then they have no faith on or towards God; no
   trust in him and dependence on him; they have cast off allegiance to
   him, and have rebelled against him; and much less have they any faith
   in Christ; for though they know him, and cannot but assent to the truth
   of things concerning him, yet can have no faith in him as their
   Redeemer and Saviour: and therefore they themselves very justly
   observed, "What have we to do with thee, Jesus, thou Son of God?" they
   had nothing to do with him as Jesus a Saviour, and could wish they had
   nothing to do with him as the Son of God, to whom all judgment is
   committed, and theirs also, and therefore dread him; but faith in him
   as a Saviour they could not exercise, for he was not provided as such
   for them; he took not on him their nature; he was not sent, nor did he
   come, to seek and save them, nor to die for them; when they sinned God
   spared them not, made no provision of grace for them, nor promise of it
   to them, but cast them down from heaven to hell, and has reserved them
   in chains of darkness to the judgment of the great day, to everlasting
   wrath and damnation; so that there is not the least ground for faith
   and hope in Christ concerning their salvation.

   3b. Secondly, Men only are the subjects of the grace of faith; and, not
   all men; "for all men have not faith" (2 Thess. 3:2), that is, special
   faith in God and Christ; there are but few [22] who have it; there are
   many who never heard of Christ, of his gospel, and of the way of life
   and salvation by him; "and how shall they believe in him of whom they
   have not heard?" And of those that have heard of him, and of the good
   news of salvation by him, "they have not all obeyed the gospel; for
   Esaias saith, Lord, who hath believed our report?" (Rom. 10:14, 16).
   There are some who do not belong to Christ, are none of his; and which
   is a reason why they do not believe in him; and is a reason which
   Christ himself gives, and a better cannot be given; "Ye believe not,
   because ye are not of my sheep"; they that are the sheep of Christ hear
   his voice, by which faith comes; they know him spiritually and
   savingly; they follow him, and yield the obedience of faith unto him
   (John 10:26, 27). There are some of whom it is said, "they could not
   believe", because they were left of God to the blindness and hardness
   of their hearts; and whose minds, by permission, the god of this world
   blinds, lest the gospel should shine into them, and so they believe not
   (John 12:39, 40; 2 Cor. 4:4). In short, none but the elect of God
   become true believers in Christ, and all these do, in God's due time,
   and through the efficacy of his grace; so it has been, and so it ever
   will be, until they are all brought to believe in Christ; "as many as
   were ordained unto eternal life believed" (Acts 13:48), for, the
   "belief of the truth", of Christ, who is the truth, and of the gospel
   of truth, that comes by him, is the means through which God has chosen
   men to salvation; and which is as certain to them thereby as the thing
   itself; for faith is given in consequence of this choice, and is
   peculiar to the objects of it; hence called the "faith of God's elect"
   (2 Thess. 2:13; Titus 1:1), such only are the partakers and subjects of
   this grace, who are regenerated, called, and sanctified. Such that
   receive Christ and believe in him are described as "born of God"; yea,
   it is asserted, that "whosoever believeth that Jesus is the Christ is
   born of God" (John 1:12, 13; 1 John 5:1), whomsoever God calls by his
   grace with an holy calling, he bestows faith upon them; whoever are
   converted and turned to the Lord, believe in him; "faith" is one of the
   "fruits" of the Spirit in sanctification (Gal. 5:22), none but such who
   are made spiritually alive believe in Christ; while men are dead in
   trespasses and sins they are "in unbelief", in a state of unbelief, as
   the apostle was before conversion, shut up in it till mercy is
   displayed in quickening and relieving them; there must be first
   spiritual life before there can be faith; hence says Christ, "whosoever
   liveth and believeth in me shall never die" (John 11:26). As well may a
   dead carcass fly, as a dead sinner believe in Christ, or have any will
   and desire to it. [23] Such only who are alive see and hear in a
   spiritual sense, and believe in Christ with a special faith, and shall
   never perish, but have everlasting life.

   3c. Thirdly, those who are the subjects of this grace of faith, it is
   different in them as to the degree and exercise of it, though it is in
   all "alike precious faith" as to its nature, objects, and acts; and in
   such is the "common faith", common to all true believers, of which they
   have a mutual experience; hence the apostle calls his faith, and the
   faith of the believing Romans, "the mutual faith both of you and me";
   yet as to the measure and degree of it, it is in some more, in others
   less; see (2 Pet. 1:1; Titus 1:4; Rom. 1:12).

   3c1. In some it is great faith; instances of which we have in the
   centurion, and in the woman of Canaan (Matthew 8:10; 15:28), and many
   great and heroic actions are ascribed unto it in (Heb. 11:1-40), though
   all its greatness, power, and efficacy, are to be ascribed to the
   Object of it.

   3c2. In some it is but small or "little faith"; in God, and in his
   providence, for the supply of their temporal wants; in Christ, as to
   his presence with and powerful preservation and salvation of them
   (Matthew 6:30; 8:26; 14:31).

   3c3. In others it is very little, "least of all"; it is like a grain of
   mustard seed, which is the least of all seeds (Matthew 17:20; 13:32),
   and as the apostle Paul calls himself less than the least of all
   saints, these are the least of all believers; the little ones, as
   Christ calls them, who believe in him; the lambs he carries in his
   arms; the smoking flax and bruised reed, the day of small things he
   does not despise.

   3c4. In these it seems to be next to none, and as if there was none at
   all; hence these words of Christ to his apostles, "How is it that you
   have no faith?" and again, "Where is your faith?" (Mark 4:40; Luke
   8:25), that is, in act and exercise; otherwise they had faith as a
   principle of grace in them, though so little exercised by them as
   scarcely to be discerned; yet little faith, even that which is the
   least, differs from no faith. Where there is no faith there is no
   desire after God, nor after Christ, nor after salvation by him, and
   communion with him; such neither desire him nor the knowledge of his
   ways; but where there is ever so small a degree of faith there is a
   panting after God, a desire to see Jesus, and to have fellowship with
   him, and a view of interest in him: where there is no faith there is no
   sense of the want of it, nor complaint of it, nor desire of it, and an
   increase; but where there is faith, though of the least degree, the
   soul is sensible of the deficiency of it, and complains of its
   unbelief, and prays for an increase of faith; as the poor man did,
   "Lord, I believe, help thou mine unbelief" (Mark 9:24).

   3c5. In some faith is weak; in others strong: of Abraham it is said,
   that he was "strong in faith", and staggered not at the promise through
   unbelief; but "believed in hope against hope"; these circumstances
   showed the strength of his faith. But of others it is said, "him that
   is weak in the faith receive ye; but not to doubtful disputations"
   (Rom. 4:18, 20; 14:1). See an instance of strong faith in (Hab.
   3:17-19).

   3c6. Faith, as to its exercise, differs in the same individuals at
   different times; as in Abraham, the father of all them that believe,
   and who was so eminent for his faith; and yet what unbelief and
   distrust of the power and providence of God did he discover, as to the
   preservation of him in Egypt and in Gerar, which put him on undue
   methods for his security? and in David, who sometimes in the strongest
   manner expresses his faith of interest in God, and in his favour, and
   at other times was strangely disquieted in his soul, and ready to
   imagine that he was cut off from the sight of God: and in Peter, who
   not only strongly asserted his faith in Christ as the Son of God, but
   so confident was he, that though all men forsook him he would not; and
   yet, that night denied him thrice, intimidated by a servant maid and
   others!

   3c7. In some it arises to a plerophory (confidence), a full assurance
   of faith; as it is expressed in Hebrews 10:22 which signifies going
   with a full sail, in allusion to ships when they sail with a prosperous
   gale; so souls, when they are full of faith, as Stephen was, move on
   towards God and Christ in the exercise of it with great spirit and
   rigor, bearing all before them that stand in the way; being fully
   persuaded of the love of God to them, and that nothing can separate
   them from it, and of their interest in Christ, as having loved them and
   given himself for them; and therefore can say with Thomas, "My Lord and
   my God!" and with the church, "My beloved is mine and I am his"; but
   this is not to be found in all believers; and where it is, it is not
   always in the same plerophory, without any doubt, hesitation, and
   mixture of unbelief.

   3d. Fourthly, The seat of this grace, in the subjects of it, is the
   whole soul of man; it is "with the heart" man believes in Christ for
   righteousness, life, and salvation; says Philip to the eunuch, "If thou
   believest with all thine heart", &c. It has been a dispute among
   divines, whether faith has its seat in the understanding, or in the
   will, or in the affections; it seems to possess the whole soul, or the
   whole soul is in the possession of it, and according to its various
   actings faith has a concern in each faculty; as it lies in the
   knowledge of divine things, and presents truth to the mind, and is the
   evidence of things unseen, it has to do with the understanding; and the
   apostle says of it as such, "by faith we understand", &c. (Heb.
   11:1-40; 1:3), and sometimes the strongest acts of faith, even
   assurance of interest in Christ as the Redeemer and Saviour, is
   expressed by knowledge of him; "I know that my Redeemer liveth" (Job
   19:25), as it is an act of choice, preferring Christ, as a Saviour, to
   all others; and of affiance, trust, and dependence on him, it is an act
   of the will; "though he slay me, yet will I trust in him:--he also
   shall be salvation" (Job 13:15, 16), and neither of these acts can be
   without love to Christ, and a strong motion of the affections towards
   him, saying, "Whom have heaven but thee?" &c. Faith works by love.

   4. The causes of faith, from whence it springs, and how it comes to
   pass that any who are naturally in a state of unbelief, and shut up in
   it, should be possessed of this grace.

   4a. First, the efficient cause is God; hence it is called the "work of
   God" (John 6:29), which he works by his power and grace in the hearts
   of men; it is expressly said to be of "the operation of God" (Col.
   2:12), it is a very considerable part of the "good work" of grace,
   which is begun, carried on, and performed, by the Spirit of Christ; and
   from it the whole is denominated the "work of faith", which is wrought
   and finished with the "power" of God (2 Thess. 1:11), and it is also
   called "the gift of God", who deals forth to every man "the measure of
   faith" as he pleases (Eph. 2:8; Rom. 12:3). All the three divine
   Persons, Father, Son, and Spirit, are concerned in it.

   4a1. God the Father; as he is the "God of all grace", so of this: "No
   man", says Christ, "can come unto me", that is, believe on him, as it
   is explained (John 6:35), "except the Father, which hath sent me, draw
   him; and except it were given unto him of Father" (John 6:44, 45, 65;
   see Matthew 16:16, 17).

   4a2. The Lord Jesus Christ the Son of God, has a concern in it, it is
   prayed and wished for, as from God the Father, so from the Lord Jesus
   Christ; and is obtained through the righteousness of God and our
   Saviour Jesus Christ; nay, Christ is expressly called, "the Author and
   Finisher of faith" (Eph. 6:23; 2 Pet. 1:1; Heb. 12:2).

   4a3. The Holy Spirit is, with the Father and the Son, the co-efficient
   cause of faith; not only faith is given by the Spirit, as it intends
   the faith of miracles, but the special grace of faith is reckoned among
   the fruits of the Spirit; and from hence he is called "the Spirit of
   faith", because it is his gift, and of his operation (1 Cor. 12:9; Gal.
   5:22; 2 Cor. 4:13).

   4b. Secondly, the moving cause of faith is, the free grace of God; it
   is not of men themselves, the produce of their free will, and power;
   but it is "the gift of God"; a gift of his pure grace, unmerited, and
   unmoved to it by anything in the creature; hence those that believe are
   said to have "believed through grace"; it is a fruit of electing grace,
   and flows from that; the same grace that moved God to ordain any of the
   sons of men to eternal life, bestows the grace of faith upon them in
   consequence of it (Acts 18:27; 13:48), and this is owing to sovereign
   and distinguishing grace, according to which it is bestowed on some and
   not on others, as it seems good in the sight of God (Matthew 11:25,
   26).

   4c. Thirdly, the word and ministers of it are the usual means and
   instruments of faith in the hand of God, and are used by him; the end
   of the word being written is, that men "might believe that Jesus is the
   Christ the Son of God" (John 20:31), and the word preached is, the word
   of faith; and so called, with other reasons, because faith comes by it
   (Rom. 10:8, 17), this has often been the effect and consequence of
   hearing the word preached (Acts 17:4; 18:8), and the ministers of it
   are the instruments by whom and through whose word, doctrine, and
   ministry, others believe (John 1:17, 20; 1 Cor. 3:5), but this is only
   when it is attended with the power and Spirit of God (1 Cor. 2:4, 5).

   5. The effects of it, or the various things which are ascribed unto it
   in some sense or another, which show the usefulness and importance of
   this grace. As,

   5a. First, various blessings of grace are attributed to it; and with
   which it is, on some account or another, connected; by it access is had
   unto them, and an enjoyment of them, and comfort from them.

   5a1. Justification; hence we read of being "justified by faith" (Rom.
   3:30; 5:1; Gal. 2:16; 3:8), not by it, or through it, as a work of
   righteousness done by men, for then they would be justified and saved
   by works contrary to the Scriptures (Rom. 4:2, 6; Titus 3:5). Nor as a
   grace of the Spirit of God wrought in men; for that is a part and
   branch of sanctification; and would tend to confound justification and
   sanctification, which are two distinct things; the one an act of God's
   grace towards men, the other a work of his grace in them: nor as a
   cause of it; for it is "God", and not faith that "justifies" (Rom.
   8:33), for though men are said to be justified by faith, yet faith is
   never said to justify them: nor as a condition of justification; for
   God "justifies the ungodly" (Rom. 4:5), nor as a motive; for that is
   the free grace of God; "being justified freely by his grace" (Rom.
   3:24), nor as the matter of it; that is the righteousness of Christ:
   faith and righteousness are two different things, and are frequently
   distinguished; that by which men are justified are the obedience and
   blood of Christ (Rom. 5:9, 19), but faith is neither of them; faith is
   a man's own, but justifying righteousness is another's; "not having on
   mine own righteousness" (Phil. 3:9), faith is imperfect; but the
   righteousness by which men are justified is perfect, or it cannot be
   reckoned righteousness (Deut. 6:25), it is not the to, "credere", or
   act of faith, but the object who, or what, is believed in, that is
   imputed for righteousness; it is Christ and his righteousness, the
   object of faith, by which men are justified; faith objectively, or the
   object of faith, Christ, who is sometimes called faith (Gal. 3:23), he
   is made righteousness unto them; faith only relatively considered, as
   it relates to Christ, receives the blessing of his justifying
   righteousness from him, being revealed from faith to faith, and given
   to it, and put into its hands; which faith puts on as a robe of
   righteousness, and rejoices and glories in it.

   5a2. Adoption; faith, as before observed, receives the adoption of
   children from Christ, the power he gives to become the children of God;
   and therefore said to be, "the children of God by faith in Christ
   Jesus" (Gal. 3:26), that is, manifestatively; faith does not make them
   the children of God, but makes them appear to be such.

   5a3. The remission of sins; "God has set forth Christ to be a
   propitiation, through faith in his blood, for the remission of sins"
   (Rom. 3:25), not that faith has any virtue or merit in it to procure
   it: nor is it for the sake of faith that God forgives sins; but for his
   own name's sake, for Christ's sake, whose blood was shed for it; but
   faith receives the remission of sins, as flowing from the grace of God
   through the blood of Christ (Acts 10:43).

   5a4. Sanctification and purification are ascribed to faith. So it is
   said of such that receive the forgiveness of sins, that they also
   receive an inheritance "among them which are sanctified by faith that
   is in me", in Christ (Acts 26:18), and again, "purifying their hearts
   by faith" (Acts 15:9), not that faith has such virtue in it as to
   sanctify and purify from sin; but as it has to do with the blood of
   Christ which cleanses from all sin.

   5a5. Eternal life and salvation are connected with faith; yea, it is
   life eternal to know Christ, that is, to believe in him; nay, he that
   believes in him "has everlasting life" (John 17:3; 6:47), not that
   faith is the procuring and meritorious cause of it; for "eternal life
   is the gift of God through Jesus Christ our Lord", and faith looks unto
   the mercy of Christ for it (Rom. 6:23; Jude 1:21).

   5b. Secondly, by faith souls have communion with God, with Christ, and
   with his people, in his word and ordinances.

   5b1. They have access to God at the throne of grace, and can use
   freedom, boldness, and confidence with him, in asking of him what they
   stand in need of; "in whom", says the apostle, "we have boldness and
   access with confidence by the faith of him"; that is, by faith in
   Christ (Eph. 3:12). Christ is the way of access to God; there is no
   coming to him but by Christ the Mediator, and by faith in him; faith
   gives freedom and boldness to speak to God; faith presents Christ's
   righteousness, pleads his blood, and brings his sacrifice in its arms,
   and boldly enters into the holiest of all thereby; and goes to God,
   even up to his seat, and lays hold on him, and claims interest in him,
   and will not go without a blessing.

   5b2. The inhabitation of Christ in the hearts of his people is through
   faith; the apostle prayed for the Ephesians, that, says he, "Christ may
   dwell in your hearts by faith" (Eph. 3:17), not in their heads by fancy
   and notion; but in their hearts by faith: there is a mutual indwelling
   of Christ, and believers in each other; he dwells in them by faith, and
   they dwell in him by faith; "he that eateth my flesh and drinketh my
   blood, dwelleth in me and I in him" (John 6:56 that is, who feeds by
   faith upon him; Christ and believers are not only inhabitants in the
   same house, and dwell under the same roof, but they mutually dwell in
   each other by faith, which is expressive of great nearness, intimacy,
   and communion.

   5b3. Believers feed and live upon Christ by faith; "he", says Christ,
   "that eateth me", his flesh and blood by faith, "even he shall live by
   me", a life of grace, which will issue in eternal life; yea, such as
   thus feed on Christ "have eternal life" (John 6:54, 57), and a most
   comfortable life this is, which a believer lives by faith on Christ,
   and so a very desirable one; "the life which I now live in the flesh",
   says the apostle, "I live by the faith of the Son of God" (Gal. 2:20),
   nor did he desire any other; a better and a more comfortable life
   cannot be lived in this world; "the just shall live by faith"; not upon
   his faith; but by faith on Christ (Rom. 1:17).

   5b4. It is by faith that believers stand, and walk, and go on
   comfortably in their Christian race; "thou standest by faith", in a
   gospel church state, in a profession of Christ, and in the enjoyment of
   his word and ordinances: "by faith ye stand"; keep your ground; turn
   not back, nor are moved from the hope of the gospel (Rom. 11:20; 2 Cor.
   1:24). "We walk by faith, and not by sight"; so did the apostle, and so
   he directs others; "as ye have therefore received Christ Jesus the
   Lord, so walk ye in him" (2 Cor. 5:7; Col. 2:6), go on believing in him
   till ye receive the end of your faith, the salvation of your souls.

   5b5. Faith makes Christ precious to souls; "to them that believe he is
   precious" (1 Pet. 2:7). Faith beholds the glories of Christ's person;
   the riches of his grace; the treasures and wonders of his love; which
   render him altogether lovely and the chiefest among ten thousands.

   5b6. "Faith works by love" (Gal. 5:6), both by love to Christ and by
   love to his people; the clearer views a soul has of Christ by faith the
   more it loves him; and the more closely it cleaves unto him, leans upon
   him, and embraces him by faith, the more its affections are drawn out
   to him; and the more it feeds on him by faith, and the more tastes it
   has of him that he is gracious, the more are its desires to him, and to
   the remembrance of him; and it cannot but love all that bear his image,
   and partake of his grace; these precious sons of Zion are precious to
   whom Christ is precious, and are the excellent in the earth, in whom is
   the delight of such, even such who are Christ's Hephzibah and his
   jewels.

   5b7. It is faith which makes the word useful and the ordinances
   pleasant and delightful. Where faith is wanting the word is of no use:
   "the word preached did not profit them, not bring mixed with faith in
   them that heard it" (Heb. 4:2), the word is compared to food, which
   though notionally received, yet if not heartily digested by faith, does
   not nourish; it is only when Christ is held forth, and seen in the
   galleries, and shows himself through the lattices to faith, that the
   ordinances are amiable and lovely, or when he is fed upon by faith in
   them; as the Israelites by faith kept the passover, a type of Christ
   our passover, sacrificed for us; so believers keep the feast of the
   Lord's Supper in commemoration of that sacrifice, and when they do it
   in faith, it is with joy and comfort, and to great usefulness.

   5c. Thirdly, there are various other useful things ascribed to faith,
   as the effects of it: as,

   5c1. It makes not ashamed. It is said, "he that believeth shall not
   make haste" (Isa. 28:16), after another Saviour, or to lay another
   foundation, being satisfied with Christ. In some places in the New
   Testament the phrase is rendered, "shall not be ashamed" and "shall not
   be confounded" (Rom. 9:33; 10:11; 1 Pet. 2:6), such who believe shall
   not be ashamed of their faith and hope in Christ; or of their
   profession of him; nor of the reproaches, sufferings, and persecutions
   they endure for his sake; nor shall they be confounded by any of their
   enemies; nor meet with a disappointment in their expectations here or
   hereafter (Ps. 22:5).

   5c2. It fills the soul with joy on hearing the word, the good news of
   salvation by Christ; so the jailer, on hearing the word of salvation
   preached, "rejoiced, believing in God" (Acts 16:31-34), and indeed, a
   sight of Christ by faith will fill a soul "with joy unspeakable and
   full of glory" (1 Pet. 1:8), hence we read of the "joy of faith"; for
   as faith increases joy does; wherefore the apostle prays that the
   Romans might be filled "with all joy and peace in believing" (Phil.
   1:25; Rom. 15:13).

   5c3. It is by faith that saints get the victory over Satan, and the
   world, and every enemy; faith holds up Christ, the shield, whereby it
   keeps off every fiery dart of Satan, yea, quenches them; though he,
   like a roaring lion, goes about seeking whom he may devour; yet the
   true believer so resists him, being stedfast in faith, that he cannot
   get an advantage over him, but is obliged to flee from him (Eph. 6:16;
   1 Pet. 5:9), and though the world is a very powerful enemy, yet "this
   is the victory that overcometh the world, even our faith; who is he
   that overcometh the world, but he that believeth that Jesus is the Son
   of God?" (1 John 5:4, 5).

   5c4. It is by faith that saints are kept unto salvation, and are saved
   by grace through it. "Salvation" is the "end of" their "faith", and
   what it issues in; and they are "kept by the power of God through
   faith"; the power of God supporting their faith that it fail not, until
   they are brought "unto salvation", to the full enjoyment of it (1 Pet.
   1:5, 9), nor does this at all detract from the grace of God; since
   faith itself is a gift of grace, and gives all the glory to it (Eph.
   2:8, 9).

   6. The properties or adjuncts of faith, which may lead more into the
   nature and excellency of it, and serve to confirm what has been said
   concerning it

   6a. It is the first and principal grace, it stands first in order, and
   takes the precedence of other graces; "now abideth faith, hope,
   charity", which last, though the greatest, yet not as to quality and
   use, but as to quantity or duration; faith is not only of the greatest
   importance in duty, service, and worship, without which it is
   impossible to please God; but it has the greatest influence on other
   graces, it sets them all at work, and as that is in exercise so are
   they more or less

   6b. It is a grace exceeding precious, even the least degree of it; as
   it is in the least believer, it is "like precious faith", as to its
   object, nature, and acts, with that in the greatest; it is more
   precious than gold that perisheth, for richness, brightness, splendor,
   and glory; it makes poor men rich, and is more bright and glorious than
   pearls and rubies, and all desirable things; it is more valuable than
   gold, because that perishes, but this does not; and it makes Christ
   precious, or shows him to be so, to them that believe (2 Pet. 1:1; 1
   Pet. 1:7; 2:7).

   6c. It is but "one"; as there is but one Lord to be believed in, and to
   be subject to, so but "one faith"; as but one doctrine of faith, that
   faith once delivered to the saints, so but one grace of faith; though
   there are different sorts of faith, there is but one that is special,
   spiritual, and saving, the faith of God's elect; though there are many
   subjects of it in whom it is, and many are the acts of it, and there
   are different degrees, as to the exercise of it, yet the grace itself
   is but one and alike in all (Eph. 4:5; 2 Pet. 1:1).

   6d. Though faith is called "common" faith, common to all God's elect,
   yet every man has his own faith; "the just shall live by his faith",
   and not another's (Hab 2:4). The faith of one man is of no service to
   another in the business of salvation; and no further useful to another
   than for imitation and encouragement to believe also; hence we read of
   "thy faith", and "my faith", as distinct from one another (Jam. 2:18).
   Christ said to Peter, "I have prayed for thee that thy faith fail not"
   (Luke 22:32), meaning his particular, personal faith; not but that
   Christ has the same regard to all his people, and equally intercedes
   for them on the same account.

   6e. It is true, real, and unfeigned (1 Tim. 1:5; 2 Tim. 1:5). There is
   an hypocritical faith, which lies only in profession, in saying that a
   man believes, when he does not, as Simon Magus; and there is a
   believing with the heart, even with all the heart, as the eunuch did
   (Acts 8:13, 37; see Rom. 10:9, 10).

   6f. It is a grace that cannot be lost; it flows from, and is secured
   by, the firm and immutable decree and purpose of election; it is given
   in consequence of that, and remains sure by it; it is a gift of God,
   and one of those gifts of his which are without repentance, is
   irreversible and irrevocable; it is confirmed by the prevalent
   intercession of Christ, and which he himself is the Author and Finisher
   of.

   6g. It is indeed but imperfect; yet may be increased; as knowledge is
   imperfect; "We know but in part"; so faith is imperfect; it has its ta
   usteremata, "its deficiencies", or something "lacking" in it, to be
   perfected by prayer to God, saying, "Lord, increase our faith"; by the
   ministry of the word, and by a constant attendance on ordinances; and
   sometimes "faith grows exceedingly"; (1 Thess. 3:100; 2 Thess. 1:3).

   6h. According to the apostle's account of it, "it is the substance of
   things hoped for, the evidence of things not seen" (Heb. 11:1), it
   realizes things, and gives them a subsistence, and makes them appear
   solid and substantial; it brings distant things near, and future things
   present; it makes difficult things plain and easy, and unseen things
   visible and gives a certainty to them all.
     __________________________________________________________________

   [16] "Salus nostra proprie non nititur fide nostra, sed eo uno potius
   quem apprehendimus per fidem nempe Jesu Christo", Bezae Confessio
   Fidei, c. 4. art. 20. p. 51.

   [17] Medulla Theolog. l. 2. c. 5. s. 24.

   [18] On the Person of Christ, chap. x. p. 79.

   [19] Vid. Coccei. Lexic. Col.. 43. Witsii Oecon. Foederam, l. 3. c. 7.
   s. 22.

   [20] Deut. Servatore par. 4. c. 11. p. 239.

   [21] K+L+W+ M+X+M+D+J+M%. Cant. v. 16.

   [22] "Quae (fides) donum Dei est singulare et rarum", Luther de Servo
   Arbitrio, c. 92. p. 142.

   [23] "Nec minus difficile nobis fuerit velle credere, quam difficile
   fuerit, cadaveri volare", Bezae Confessio Fidei, c. 4. p. 18.
     __________________________________________________________________

  Chapter 7

    OF TRUST AND CONFIDENCE IN GOD

   Trust and confidence signify the same thing, whether with respect to
   God or men: to trust in men, is to confide or put confidence in them;
   and so to trust in God is to place confidence in him; and generally in
   all places where to trust in God is mentioned, the Latin versions are
   to confide in him; and this being so near akin to faith, if not a part,
   yet at least a fruit of it, deserves next to be considered. And,

   1. What confidence signifies, and the sense in which it is sometimes
   taken, and to be treated of here.

   1a. First, it is sometimes used for a profession of religion, taken up
   in the name and strength of Christ, and with an holy resolution to
   continue it, and an holding it fast with courage and intrepidity;
   which, if supported and maintained, will issue well; hence it is
   advised not to "cast it away" (Heb. 3:6, 14; 10:35), a profession of
   religion is not to be taken up hastily, without due consideration of
   the nature and importance of it, and of the difficulties that attend
   it, and of the expense a man must be at to support it; to which
   reference may be had (Luke 14:27-33), and it is to be taken up, not in
   a man's own strength, but in the strength of Christ, on whom there
   ought to be a constant trust and dependence for supplies of grace to
   maintain it; and it should be made openly before many witnesses,
   without shame and fear; without being ashamed of Christ and his gospel;
   and without fear of men: and when it is taken up, should be held fast
   with an holy courage and confidence; to which many things induce; as
   the consideration of Christ, the great high Priest of our profession;
   and the faithfulness of God in his promises (Heb. 4:14; 10:23).

   1b. Secondly, it sometimes signifies that alacrity in which men engage
   in any branch of religious service, and continue in it with boldness
   and intrepidity, exercising faith and hope in God, that he will be with
   them in it, and carry them through it; as particularly in preaching the
   gospel of Christ boldly, as it ought to be spoken; thus says the
   apostle, "Many of the brethren in the Lord, waxing confident by rest
   bonds, are much more bold to speak the word without fear" (Phil. 1:14);
   boldness in the ministry of the word is a necessary qualification for a
   preacher of it; this the apostle Paul was so sensible of, that he
   desires the Ephesians to pray for him that he might have "utterance
   given", and that he might "open his mouth boldly to make known the
   mystery of the gospel"; and this he did wherever he went, at
   Thessalonica, and other places (Eph. 6:19; 1 Thess. 2:2). Peter and
   John, though unlearned men, were taken notice of for their boldness and
   courage; who, notwithstanding the threats of the rulers, spoke the
   words of life to the people; declaring, that they ought to obey God
   rather than men (Acts 4:13, 18-20; 5:20, 28, 29), and so private
   Christians, in every branch of religious service, should exercise an
   humble boldness, and an holy confidence, and a stedfastness in all the
   duties of religion, knowing that though they can do nothing of
   themselves, yet, through Christ strengthening them they can do all
   things; trusting and placing their confidence in the Lord Jehovah, in
   whom is everlasting strength, and not fearing a lion in the way or in
   the streets; nor solicitous what will be the issue and consequence of
   their persisting in the way of their duty; of which trust and
   confidence Daniel and his companions were examples.

   1c. Thirdly, sometimes confidence with respect to God in prayer is
   designed. "In whom", that is, in Christ, "we have boldness and access
   with confidence by the faith of him" (Eph. 3:12), through Christ the
   Mediator, and faith in him, souls may come to God with great freedom
   and liberty, teal him all their mind, pour out their souls before him;
   especially they can do that when they are under the influences, and
   have the assistance of his Spirit; for "where the Spirit of the Lord
   is, there is liberty"; otherwise there is a straitness of soul, and
   saints are shut up that they cannot come forth in the lively exercise
   of grace; but they may come with boldness and intrepidity to the throne
   of grace, and ask such things of God they stand in need of, may look up
   and lift up their face, and show their countenance, as they are
   allowed, and indeed desired to do; nay, they may have "this confidence"
   in God, that "if they ask anything according to his will he heareth
   them" (1 John 5:14), all which arise from faith in the person, blood,
   and righteousness of Christ: it is through the blood of Christ saints
   have boldness to enter into the holiest of all, and in his
   righteousness to stand before God with acceptance, and wait in faith
   for success; and which holy boldness and confidence is consistent with
   reverence of God and submission to his will.

   1d. Fourthly, trust or confidence in God may be considered, as it has a
   connection with the grace of faith; faith is sometimes expressed by it;
   "Such trust" or confidence "have we through Christ to Godward" (2 Cor.
   3:4), it is at least a fruit and effect of it, what follows upon it;
   for when the grace of faith is wrought in the soul, it shows itself in
   trust and confidence in God, even when it has not a full persuasion of
   interest in him; "Though he slay me, yet will I trust in him": some
   make it to be the form of faith, and of the essence of it; and that
   faith in Christ consists of these three parts, knowledge of him as a
   Saviour, assent unto him as such, and trust in him, or a fiducial
   application and appropriation of him as a man's own Saviour; hence it
   is commonly said by some, "fides est fiducia"; faith is confidence; it
   seems to be faith greatly strengthened; a strong exercise of it; such
   as in (2 Tim. 1:12). "I know whom I have believed" or "trusted"; if not
   a plerophory, and full assurance of it; and such a trust or confidence,
   which is so near akin to faith, and as it should seem a strong act of
   it, is what is to be treated of; and since it is so much spoken of in
   scripture, and so much recommended, and such instances of it, and so
   many happy consequences and effects of it, it deserves a distinct
   consideration. Particularly,

   2. The objects of it.

   2a. First, negatively; what are not the objects of it, and are dehorted
   from in scripture.

   2a1. Idols; trust in which, and in things belonging to them, may be
   called idolatrous and superstitious confidence; to have other gods
   besides the Lord, as idols, to worship them, and yield religious
   service to them is contrary to the first and second commands; and to
   trust in them is the height of folly and vanity (Ps. 115:4-8; Isa.
   42:17). Such pray unto, serve and worship, and trust in what can
   neither see them, nor hear them, nor help, nor save them. And as vain
   and superstitious is the trust and confidence of such, who place it in
   religious buildings, in temples made with hands; as the Jews, in the
   temple at Jerusalem; who, because it was called by the name of the
   Lord, trusted in it, it being the place where they met and worshipped,
   and in which they confided for present safety and future happiness (Jer
   7:4, 14). So the Gentiles gloried in their temples; as in the temple of
   Diana, at Ephesus; and of other idols in other places. Likewise all
   superstitious rites and ceremonies, which, though they have been in
   use, now abrogated; yet, if exercised, and especially trusted in, are
   condemned, as trusting in the flesh; as circumcision, &c. among the
   Jews; as well as a multitude of carnal and worldly ordinances among the
   Gentiles, which had a show of wisdom in will worship.

   2a2. Men; trust in whom may be called human confidence; and which is
   not to be placed, no, not in the greatest of men (Ps. 118:8, 9), even
   not in whole nations, strong and mighty. This was the sin of the
   Israelites, that they "trusted in the shadow of Egypt" to shelter and
   screen them from their enemies, and which was vain and unprofitable
   unto them; therefore, says the Lord, "Trust in the shadow of Egypt
   shall be your confusion" (Isa. 30:2, 3), all outward means for safety
   in times of trouble and danger are of no avail, and are false things to
   be trusted in; "Some trust in chariots, and some in horses; but we will
   remember the name of the Lord our God"; that is a strong tower, where
   is safety and security; horses and armies, castles and fortresses, are
   vain things for safety; nor are they to be trusted in (Ps. 20:7; 33:16,
   17; Prov. 21:31), and in some cases the most intimate friends are not
   to be confided in for secrecy; "Trust ye not in a friend; put ye not
   confidence in a guide" (Micah 7:5). Neither are men to be trusted in
   for the health of the body, any more than for the protection of lives
   and properties; physicians may be made use of, but not to be confided
   in; Asa's sin was, "that he sought not to the Lord" for the cure of his
   bodily disease, "but to the physicians"; only, in them he put his
   confidence, to the neglect of the great Physician of soul and body (2
   Chron 16:12).

   2a3. Self is another object not to be trusted in, on more accounts than
   one; and trust in which may be called self-confidence; as when men
   trust in their wealth, and make gold their hope, and say to the fine
   gold, Thou art my confidence; trust in uncertain riches, and not in the
   living God; have no regard to divine providence, and a dependence on
   that; but foolishly fancy they have goods laid up for many years, and
   promise themselves great ease and pleasure; when that very night their
   souls may be required of them; and so very true is that of the wise
   man; "He that trusteth in his riches shall fall" (Prov. 11:18; see Jer.
   9:23). Nor should a man trust in his wisdom; since the way of man is
   not in himself; not even in civil, as well as not in religious things:
   nor is it in man that walketh to direct his steps; good is the advice
   of Solomon, "Trust in the Lord with all thine heart, and lean not to
   thine own understanding" (Prov. 3:5). Nor should a man trust in his
   strength; not in his natural strength, as Samson; nor in his moral
   strength, to perform that which is morally good, to do which he wants
   both knowledge and strength of himself; nor even the good man should
   not trust in his spiritual strength; since without Christ he can do
   nothing: nor should a man trust in his own heart; since he that trusts
   in it "is a fool" (Prov. 28:26), that being so deceitful and
   desperately wicked, and out of which so much wickedness comes. Nor
   should men, trust in their own works of righteousness done in obedience
   to the law of Moses; this is trusting in Moses, and resting in the law,
   as the Jews did; by the deeds of which there is no justification and
   salvation; such trust in themselves that they are righteous; but such a
   man's trust is no other "than a spider's web" (Job 8:14, 15).

   2b. Secondly, positively, the true and proper objects of trust and
   confidence are Jehovah, Father, Son, and Spirit, the true God, the God
   of our salvation; who is, or ought to be, the "confidence", that is,
   the object of the confidence of "all the ends of the earth" (Ps. 65:5).

   2b1. First, Jehovah the Father; both as the God of nature and
   providence, and as the God of all grace: as the former, men are to
   trust in him to uphold them in their beings, to give them all the
   necessaries of life, to preserve them in life, and to protect them from
   all enemies and dangers, and to enable them to do the work of their
   generation according to his will. And as the latter, to supply them
   with his grace, to give them more grace to help them in every time of
   need, to be their God and guide in life even unto death, and through
   it, and bring them safe to his everlasting kingdom and glory; and being
   satisfied of their interest in him as their covenant God and Father in
   Christ, they may be confident;

   2b1a. Of his love to them, and of the continuance of it; as God has
   graciously appeared to them, and told them that he has loved them with
   an everlasting love, and assured them that his "lovingkindness shall
   not depart from them"; they may trust in a promising God, and be
   confident "that he will rest in his love towards them"; and be
   "persuaded", as the apostle Paul was, or have a strong confidence, as
   he had, that nothing shall be able to "separate them from the love of
   God"; since he has given his word and oath for it, that though he
   afflicts and chastises them for their transgressions, "nevertheless his
   lovingkindness he will not utterly take from them" (Isa. 54:10; Zeph.
   3:17; Rom. 8:38, 39; Ps. 89:33).

   2b1b. Of the faithfulness of God in the fulfillment of his promises; he
   is faithful that has promised, and will never suffer his faithfulness
   to fail; nor any of the good things to fail of performance which he has
   promised; and this they may be confident of, since they flow from his
   love and grace, are made in a covenant ordered in all things and sure,
   and which he will never break; and since they are all yea and amen in
   Christ, most certainly performed in and by him, and for his sake; and
   since the performance of them does not depend on the faith of men, but
   on the faithfulness of God; the unbelief of men does not make the
   faith, that is, the faithfulness of God, of none effect; for though
   they believe not, he abides faithful

   2b1c. Of the grace of God to supply all their wants; of which they may
   be confident; since he is the God of all grace, the author and giver of
   it, the fountain and source of it, and of every supply of it; and since
   he is able to cause all grace to abound towards them, and his grace is
   sufficient for them; and since he has promised more grace unto them as
   they need; and has set up a throne of grace to come unto for it; and
   since it has pleased him the Father of Christ, and our Father in him,
   that all fulness of grace should dwell in him, that from thence grace
   for grace might be received; and who is a sun and shield, and gives
   both grace and glory.

   2b1d. Of his power to keep and preserve them to eternal glory and
   happiness: and of this they may be confident, since be is able to keep
   them from falling; and his hand is not shortened that he cannot save;
   his strength is everlasting, and never is any decay of it; and since it
   is certain that regenerated persons are "kept by the power of God
   through faith unto salvation"; to which salvation, glory, and
   happiness, they are called, and therefore may be assured that they
   shall enjoy it; "faithful is he that calleth you, who also will do it"
   (1 Pet. 1:5; 1 Thess. 5:23, 24).

   2b2. Secondly, Jehovah the Son is the object of the saints trust and
   confidence: it is said, "Kiss the Son", the Son of God, the begotten
   Son of God; to whom it is said in the context, "Thou art my Son, this
   day have I begotten thee"; to whom worship, honour, and homage are to
   be given by the kings and judges of the earth; and it is added,
   "Blessed are all they that put their trust in him", the Son of God, the
   object of the worship and adoration of angels and men; he gives "grace
   and glory to his people, and no good thing will he withhold from them
   that walk uprightly"; and then it follows, as before, "Blessed is the
   man that trusteth in thee" (Ps. 2:12; 84:11, 12), the Targums or
   Chaldee paraphrases of which places are, "Who trust in his Word, or in
   the Word of the Lord", his essential Word; so of (Ps. 34:8, 22; Jer.
   17:7; see Eph. 1:12). Now trust and confidence are to be exercised on
   Christ, not merely as the second and instrumental cause of happiness,
   as says Socinus, [24] but as the first and sole cause of it, which he
   denies: being the Author, Cause, and Captain of eternal salvation;
   trust is to be put,

   2b2a. In the salvation of Christ, or in him for salvation: it is said
   of the Israelites, that "they believed not in God, and trusted not in
   his salvation" (Ps. 78:22), but true believers in Christ trust in him
   as a Saviour, and in his salvation, he being an able and willing
   Saviour, and his salvation suitable, complete, and perfect; nor is
   there salvation in any other; and therefore they say, as Job did,
   "Though he slay me, yet will I trust in him:--he also shall be my
   salvation" (Job 13:15, 16).

   2b2b. In his righteousness: a strong act of trust and confidence in
   Christ and his righteousness is exercised by the church in these words;
   "Surely shall one say", verily, or only, "in the Lord have I
   righteousness and strength" (Isa. 45:24, 25). Christ is with great
   confidence and strength of faith called, "The Lord our righteousness"
   (Jer. 23:6), and the apostle Paul, disclaiming all confidence in the
   flesh, and trust in his own righteousness, desired to be "found in"
   Christ and in his righteousness; the "righteousness which is of God by
   faith; that is, the righteousness which Christ has wrought out, and
   which God imputes without works, and reveals from faith to faith"
   (Phil. 3:4-9).

   2b2c. In the grace of Christ, and the fulness of it in him, for the
   supply of all wants; all grace, and the fulness of it, dwell in him;
   out of which saints in all ages have received an abundance of grace;
   and yet there is an overflowing fulness of it in him; and they may be
   confident that their God will supply all their need from thence; and to
   exercise such confidence is to "be strong in the grace that is in
   Christ Jesus" (2 Tim. 2:1).

   2b2d. In the power, might, and strength of Christ. Believers in Christ
   are ready to acknowledge their own weakness; yea, even to glory in it,
   "That the power Christ may rest upon them", overshadow and protect
   them; for when they are "weak", as they are in themselves, and are
   sensible of it, then are they strong, that is, "in the Lord, and in the
   power of his might"; and trust in him that he will enable them to stand
   their ground, and to get the victory over all their enemies; they are
   encouraged, as they are directed, "to trust in the Lord for ever; for
   in the Lord Jehovah is everlasting strength"; to help them in the
   exercise of every grace, and in the performance of every duty; to bear
   the cross of Christ, to fight his "battles, and to persevere" in faith
   and holiness to the end (2 Cor. 12:8, 10; Eph. 6:10; Isa. 26:4).

   2b3. Thirdly, Jehovah the Spirit is also the object of the trust and
   confidence of believers; as he is the Spirit of grace and of
   supplication: as the Spirit of grace, they trust in him to communicate
   more grace to them, to increase what is in them, and to draw it forth
   into lively exercise: and as the Spirit of supplication, in whom they
   confide for his help and assistance in prayer, and for his prevalent
   intercession for them, according to the will of God: and as the Spirit
   of counsel and might, to direct and guide them, and to strengthen them
   with all might in the inward man: and faith and trust in the Spirit of
   God, for the carrying on and finishing his own work of grace in the
   hearts of his people, is expressed by confidence of it (Philemon 1:6).

   3. The encouragement there is to trust in the Lord, and that for all
   things and at all times.

   3a. First, there is encouragement to trust in God for all things.

   3a1. All things are of him; that is, all good things in nature,
   providence, and grace: all good things in nature; "He gives to all
   life, and breath, and all things" (Acts 17:25), and all things in
   providence are at his dispose; "for of him, and through him, and to him
   are all things" (Rom. 11:36). And all things in grace; all the
   blessings of grace; as reconciliation, peace, pardon, righteousness,
   life, and salvation; "All things are of God, who hath reconciled us to
   himself by Jesus Christ" (2 Cor. 5:18), and all the gifts of grace,
   even "every good gift, and every perfect gift, is above, and cometh
   down from the Father of lights"; as regeneration, which is instanced
   in, with all the graces of the Spirit included in it, and come with it;
   as faith, hope, love, &c. (Jam. 1:17,18).

   3a2. All good things are promised by God to his people; the covenant of
   grace is "ordered in all things", and is full of exceeding great and
   precious promises, suited to the cases and circumstances of good men;
   godliness and godly men have the "promise of the life that now is, and
   of that which is to come"; and not one of the good things which God has
   promised ever fail; they are always fulfilled; the promises are yea and
   amen in Christ; they, and the blessings in them, are the sure mercies
   of David.

   3a3. God keeps back no good thing he has promised, and which his people
   need, and which he knows is for their welfare; "No good thing will he
   withhold from them that walk uprightly"; therefore it follows, "O Lord
   of hosts, blessed is the man that trusteth in thee!" that is, for all
   good things (Ps. 84:11, 12), they are bid to ask, and it is promised it
   shall be given; God is "nigh" to all that "call" upon him, and will
   "fulfil the desire of them that fear him; he will hear their cry, and
   save them" (Ps. 145:16, 18, 19).

   3a4. God gives all things freely to his people; they cannot merit
   anything of him; "Who hath first given to him, and it shall be
   recompensed to him again?" No man can be beforehand with God: he has
   nothing but what he has received from him; nor are any "worthy of the
   least of all the mercies, and of all the truth shown" unto them;
   whatever they have, God gives them liberally, without any regard to any
   merit or desert of theirs; whether temporal or spiritual and especially
   the latter; since with Christ he "freely gives all things" (Rom. 8:32).

   3a5. God gives all things plenteously, even with a profusion of
   goodness; so that the saint, with Jacob, can say, "I have enough", or I
   have all things; for God, the; living God, "gives richly all things to
   enjoy"; that is, in a large and liberal manner; for he is "rich" or
   plenteous in his goodness, "unto all that call upon him" (1 Tim. 6:17;
   Rom. 10:12). So that there is abundant encouragement to trust in the
   Lord for all things.

   3a5a. First, for things temporal, the outward mercies of life.

   3a5a1. For food: the promise is, "Trust in the Lord, and do good--and
   verily thou shalt be fed" (Ps. 37:3), with food convenient, and
   sufficient; though not with delicacies, yet with necessaries; "Take no
   thought therefore", says our Lord, no anxious and perplexing thoughts,
   "for your life, what ye shall eat, or what ye shall drink--is not the
   life more than meat?" And he that has given life, the greater favour,
   will give meat to support that life, to them who trust in him, and wait
   for it in a dependence on him (Matthew 6:25; Ps. 37:25).

   3a5a2. For raiment: and this and food are both from the Lord; and
   necessary for the support and comfort of life; Jacob vowed a vow and
   promised, that if God would "give him bread to eat, and raiment to put
   on--then", says he, "shall the Lord be my God" (Gen. 28:20, 21), and,
   indeed, having these, a saint has enough, and should be therewith
   content (1 Tim. 6:8), and for this God should be confided in; for if he
   so "clothe the grass of the field", in the manner he does, "shall he
   not much more clothe you, O ye of little faith?" (Matthew 6:30).

   3a5a3. For the preservation of life; from every accident, as usually so
   called; from every danger; and from every enemy: and because God not
   only gives life, but preserves it, he is peculiarly the Saviour and
   Preserver of them that believe, and put their trust in him; he is their
   keeper night and day; with the utmost confidence they may commit
   themselves to God, and trust in his protection from every evil (Ps.
   122:5, 8; 3:5; 4:8).

   3a5a4. For these things may believers pray to God with an holy
   confidence, believing they shall have the petitions they ask of him;
   who has raised, "When the poor and needy seek water, and there is none,
   and their tongue faileth for thirst, I the Lord will hear them", their
   cries and prayers, and supply their wants; yea, if need be, will rather
   go out of the common course of nature and providence than that they
   shall want (Isa. 41:17, 18; 43:19, 20), and if earthly parents, "who
   are evil", know how to "give good gifts" to their children, who ask
   them of them, our Lord has taught believers in him to reason after this
   manner, "how much more shall your heavenly Father give the Holy Spirit
   to them that ask him?" And if he will give to them the Spirit, and
   spiritual things, then much more may they expect earthly and temporal
   things from him they stand in need of (Luke 11:13).

   3a5a5. To trust and confidence in God with respect to those things,
   they may be encouraged by the experience of themselves and others. Good
   old Jacob in his dying moments expressed, in very strong language, his
   experience of the divine goodness throughout the whole of his life;
   "The God which fed me all my life long unto this day--the Angel which
   redeemed me from all evil, bless the lads" (Gen. 48:15, 16). David
   frequently takes notice of the goodness of God to him, in providence,
   to encourage his own faith in him, and that of others; "Thou art my
   hope, O Lord God, thou art my trust from my youth!" and from what he
   had experienced in time past, even from the very dawn of life, he
   strongly thus concluded; "Surely goodness and mercy shall follow me all
   the days of my life" (Ps. 71:5, 6; 23:6), and every believer may look
   back on the past goodness of God unto him, and encourage himself in the
   Lord his God, in expectation and confidence of future favors; for their
   heavenly Father knows they have need of these things, and therefore
   will bestow them on them (Matthew 6:32, 33).

   3a5b. Secondly, there is great encouragement to trust in the Lord for
   spiritual things; that is, for after supplies of grace; for faith
   respects present blessings of grace enjoyed, but trust and confidence
   future ones; and which may be depended on; since God is the God of all
   grace, whose grace is sufficient for his people now and hereafter; who
   has promised to give more grace as they want it; and has set up a
   throne of grace, to which they are encouraged to come with boldness,
   that they may find grace and mercy to help them in time of need. The
   covenant of grace is filled with all spiritual blessings, and promises
   of them, which are sure to all the spiritual seed of Christ; Christ has
   them all in his hands for his people, and will give them things
   pertaining to life and godliness.

   3a5c. Thirdly, there is encouragement to trust in the Lord for eternal
   things; for,

   3a5c1. God has chosen his in Christ to the enjoyment of them; they are
   ordained unto eternal life; appointed unto salvation; chosen through
   sanctification of the Spirit and belief of the truth unto it; and the
   purpose of God, according to election, stands sure, not upon the ground
   of works, but upon the will of him that calls; his purposes can never
   be frustrated and disappointed; and therefore the chosen ones may be
   confident of eternal glory and happiness.

   3a5c2. God has made promises of eternal things to his people; to whom
   the promise of the life that is to come is made, as well as of that
   which now is; God, that cannot lie, has promised eternal life before
   the world began, which promise can never be made void by anything that
   comes to pass in time; wherefore the heirs of promise have reason to
   trust in God for the performance of the eternal good he has promised.

   3a5c3. God has prepared and provided everlasting happiness for his
   people; it is inconceivable what God has prepared for them that love
   him; it cannot be said how great is the goodness which he has laid up
   in covenant for them that fear him; a crown of glory, life, and
   immortality is laid up safe and secure in the hands of Christ, with
   whom their life is hid; an inheritance, eternal, incorruptible,
   undefiled, and that fades not away, is reserved in heaven for them, and
   therefore confidently to be depended on.

   3a5c4. God has called them to his kingdom and glory, even to eternal
   glory by Jesus Christ; and his calling is without repentance, whom he
   calls he glorifies; them he preserves safe to the coming of Christ; for
   "faithful is he that calleth you, who also will do it" (1 Thess. 5:24).

   3a5c5. Eternal things are freely given of God; as grace is freely
   given, so is glory; eternal life is the free gift of God through
   Christ; and therefore there is encouragement to trust in him for it;
   since it is not owing to the merit of the saints, but it is their
   Father's good pleasure to give them the kingdom. Christ, as Mediator,
   has power to give eternal life, and he gives it to all his sheep; "This
   is the record, that God has given unto us eternal life; and this life
   is in his Son", safe and secure, and may be depended on (1 John 5:11).

   3b. Secondly, there is encouragement to trust in the Lord always;
   "Trust in him at all times, ye people" (Ps. 62:8).

   3b1. In times of darkness and desertion; it is said to a saint walking
   in darkness, and has no light, "Let him trust in the name of the Lord,
   and stay upon his God" (Isa. 50:10), and wait upon the Lord, who hides
   his face from the house of Jacob; since light is sown for the
   righteous, in the purposes and decrees, counsel and covenant of God,
   and gladness for the upright in heart, in the gospel, and doctrines of
   it; and sooner or later it will arise; hence the trust and confidence
   of the church; "When I sit in darkness, the Lord shall be a light unto
   me" (Micah 7:8, 9).

   3b2. In times of temptation, saints may trust in the Lord, and be
   confident that his grace will be sufficient for them; and that his
   strength will be made perfect in their weakness; that he will bear them
   up, and not suffer them to sink under the weight of them; but will in
   due time make a way for their escape out of them, and deliver them from
   them; and as Christ has suffered, being tempted, he is able to help
   them that are tempted; and whereas he has a sympathy with them, being
   in all things tempted as they, so he prays for them that their faith
   fail not; and therefore they have great reason to trust in him.

   3b3. In times of adversity and affliction, God leaves in the midst of
   his church "an afflicted and poor people"; and it is said of them, "And
   they shall trust in the name of the Lord" (Zeph. 3:12), believing, that
   when they pass through the waters of adversity, and fiery trials, the
   Lord will be with them and preserve them, and carry them through them,
   and not suffer them to be overwhelmed by them; will make all things
   work together for their good, and deliver them out of all their
   afflictions.

   3b4. In the hour of death, they are encouraged to trust in the Lord,
   and believe, that when strength and heart fail, the Lord will be the
   strength of their heart and their portion for ever; that he will be,
   not only their God and Guide unto death, but through it; and that even
   when they walk through the valley of the shadow of death, they shall
   fear no ill; God will be with them, and his rod and staff shall comfort
   them (Ps. 73:26; 48:14; 23:4).

   3c. Thirdly, what that is in the Lord which gives encouragement to
   trust in him; and that is everything in God, and belonging to him; his
   nature, and the excellencies of it; all his perfections and attributes;
   the various names by which he has made himself known; his covenant and
   promises; his word and oath; his gospel, and the doctrines of it; the
   methods of his grace; and the dispensations of his providence: in
   particular.

   3c1. He is El-Shaddai, God all sufficient; and therefore to be trusted
   in for everything that is wanted for soul and body, for time and
   eternity. Creatures are insufficient, and therefore not to be depended
   on; friends oftentimes would help, assist, and supply, but cannot; but
   God is an help in every time of need, and is a never failing supply, an
   inexhaustible fountain of all goodness; he has a sufficiency in himself
   and for himself, and for all his creatures, who all wait on him, and
   whom he satisfies with his good things; and his grace is sufficient for
   his people at all times, in all places, and in all ages; and therefore
   they have always encouragement to trust in him.

   3c2. He is Jehovah, the rock of ages, the everlasting strength of those
   that put their trust in him; "Trust ye in the Lord for ever, for in the
   Lord Jehovah" (in Jah-Jehovah) "is everlasting strength" (Isa. 26:4),
   to support his people under all their trials and exercises; to carry
   them through all their difficulties and distresses; to bear them up
   under all their temptations and afflictions; to enable them to do and
   suffer what is his will and pleasure; to bring them on in their journey
   through the wilderness of this world, and out of it: he has promised,
   that as their day is, their strength shall be; and which is continually
   experienced by them; and therefore they have reason to trust in him.

   3c3. The lovingkindness, grace, mercy, and pity of God, give great
   encouragement to trust in him; "How excellent is thy lovingkindness, O
   God! therefore the children of men put their trust under the shadow of
   thy wings" (Ps. 36:7), the proclamation the Lord has made of himself,
   as gracious and merciful, longsuffering, and abundant in goodness and
   truth (Ex 34:6), is sufficient to engage trust and confidence in him;
   says David, "I trust in the mercy of God for ever and ever" (Ps. 52:8).

   3c4. His truth and faithfulness in his covenant and promises, strongly
   induce to trust in him; he will "not suffer his faithfulness to fail,
   nor break his covenant, nor alter the thing that is gone out of his
   lips"; to which he has added his oath for the confirmation thereof (Ps.
   89:33-35).

   3c5. The experience of the saints in all ages, and a man's own, animate
   him to put his trust in God; "our fathers trusted in thee, they
   trusted, and thou didst deliver them; they cried unto thee, and were
   delivered; they trusted in thee, and were not confounded!" (Ps. 22:4,
   5), and having such a cloud of witnesses before them; and such gracious
   experiences of their own in times past of the goodness of God unto
   them, they encourage themselves in the Lord their God.

   4. The happiness of those that trust in the Lord: it is often said,
   "Blessed are they that trust in the Lord!" (Ps. 2:12; 34:8; 84:12; Jer.
   17:7).

   4a. They are in great peace, and will be in greater still; "Thou wilt
   keep him in perfect peace, whose mind is stayed on thee; because he
   trusteth in thee" (Isa. 26:3), they have peace with God through Christ;
   they peace in him, when in the world they have tribulation; a peace
   which the world cannot take away; great peace have they which love the
   Lord and trust in him; even perfect peace, at least hereafter; for the
   end of such a man is "peace", everlasting peace.

   4b. They are in great safety; "They that trust in the Lord shall be as
   mount Zion, which cannot be removed, but abideth for ever"; they are
   like mount Zion, well fortified with the towers, walls, and bulwarks of
   salvation; and are as immovable as that, fixed in the love of God,
   settled in the covenant of grace and peace, and secured in the hands of
   Christ, and can never be removed from either; but will abide in the
   state of grace until they come into the unalterable state of glory; the
   Lord is round about them, as the mountains about Jerusalem; a wall of
   fire about them, and they are kept by the power of God through faith
   unto salvation.

   4c. They need be in no fear of any enemy whatever: "Behold, God is my
   salvation", says the church, "I will trust and not be afraid" (Isa.
   12:2), not of men, the greatest, most powerful and numerous; nor of
   devils, Satan, and all other enemies, are conquered ones by Christ; he
   has destroyed him that had the power of death, the devil, and spoiled
   his principalities and powers; he has abolished death, and made an end
   of sin; he has ransomed his people from death and hell, so that they
   shall not be hurt of the second death, and has saved them from wrath to
   come; and therefore they have nothing to fear now nor hereafter; happy
   men that trust in the Lord.

   4d. They want no good thing, nor ever shall; "O taste, and see that the
   Lord is good", says the Psalmist; "Blessed is the man that trusteth in
   him! they that seek the Lord shall not want any good thing" (Ps.
   34:8-10), no good thing is withheld now from them that trust in the
   Lord; and great goodness, inconceivable and unspeakable, is laid up for
   them to be enjoyed hereafter (Ps. 84:11, 12; 31:19).
     __________________________________________________________________

   [24] Contr. Wujekum, c. 4. p. 559.
     __________________________________________________________________

  Chapter 8

    OF THE GRACE OF GOD

   Having treated of Faith in God, and of trust or confidence in him, the
   next in course to be considered is the Grace of Hope; for it, this
   order they stand, "faith, hope:--Faith is the substance of things hoped
   for," and therefore go together; and the same word is rendered
   sometimes "trust," and sometimes "hope," so near akin are these graces:
   thus in (Eph. 1:12 what we translate, "Who first trusted in Christ," is
   in the Greek text, and so in the margin, "Who first hoped in Christ."
   Concerning which grace, the following things may be observed:

   1. The object, ground, and foundation of it, Jehovah, God, Father, Son,
   and Spirit. Not any creature whatever, angel or man; not the Virgin
   Mary, the mother of our Lord, as the papists impiously and
   blasphemously address her, "Salve regina, spes nostra; Save us, O
   queen, our hope!" Nor any creature enjoyment; "If I have made gold my
   hope," the object of it, says Job, meaning, he had not; though some
   have, placing their hope of future good in it, in this life, to the
   neglect of a dependence on divine providence (Job 31:24), and indeed,
   have carried it so far, as to hope and imagine, that they are the
   persons whom God will delight in to honour in the world to come with
   happiness and bliss, who have had so great a share of it in this;
   forgetting, or not knowing, that "not many noble are called." Nor
   creature merits; of which there are none: a creature cannot merit
   anything at the hand of God; he is not deserving of the least temporal
   mercy from him, having sinned against him; nor can he give him anything
   which may lay him under an obligation to him, or which God has not a
   prior right unto; much less can he merit eternal happiness of him, and
   so have any hope of it on that account; for that is "the free gift of
   God through Christ." Nor any creature righteousness, which is the hope
   of the moralist and legalist, who fancy they have kept all the precepts
   of the law from their youth, and that touching the righteousness of the
   law they are blameless, and are not as other men are; and therefore
   hope for eternal life and happiness; but such hope is like a "spider's
   web," spun out of their own bowels, and which has no strength,
   solidity, and substance in it; which, if they lean upon, "it shall not
   stand;" and if they attempt to hold it fast, "it shall not endure" (Job
   8:14, 15), nor any supposed privileges of birth and education, and of
   profession of religion; as being born of religious parents, educated in
   the Christian religion, and having some notions of the principles of
   Christianity; and going yet further, making a profession of faith in
   Christ, subjecting to the ordinances of Christ, baptism and the Lord's
   supper, and continuing in a round of religious exercises, and yet
   destitute of the grace of God in truth. "What is the hope of the
   hypocrite, though he hath gained" a place and a name in the church of
   God, "when God taketh away his soul?" (Job 27:8). But Jehovah, the
   creator and Lord of all, and the covenant God of his people, is the
   principal object of hope, and the only solid sufficient ground and
   foundation of it; as David said, "Thou art my hope, O Lord God; thou
   art my trust from my youth!" (Ps. 75:50). "Blessed is the man that
   trusteth in the Lord, and whose hope the Lord is!" (Jer. 17:7; Ps.
   146:5).

   1a. First, God, essentially considered, is the object of hope; "Hope in
   God," says the Psalmist, "for I shall yet praise him" (Ps. 42:11). So
   the church speaks of him; "O the Hope of Israel, the Saviour thereof in
   time of trouble!" (Jer. 14:8). The grounds of which hope in God are his
   grace, and mercy, and goodness; he has proclaimed his name, "The Lord
   God, merciful, gracious, abundant in goodness;" and it is the abundance
   of his mercy, grace, and goodness, which lays a solid foundation for
   hope in him, and encourages to it; "Let Israel hope in the Lord, for
   with the Lord there is mercy!" he is plenteous in it, rich in mercy,
   there is a multitude of tender mercies with him; he takes "pleasure" in
   those that "hope in his mercy," and his eye is upon them to do them
   good; and therefore there is great encouragement to make the Lord God
   the object of their hope (Ps. 130:7; 147:11; 33:18).

   1b. Secondly, God personality considered is the object of hope, God,
   Father, Son, and Spirit: God the Father, who is called, "The God of
   hope;" not only because he is the author and giver of that grace; but
   because he is the object of it (Rom. 15:13), by whom Christ is said to
   be raised from the dead, that "faith and hope might be in God;" that
   is, in God the Father (1 Pet. 1:21), and Christ the Son of God is
   called, "our hope," and "Christ in you the hope of glory;" that is, the
   object, and ground, and foundation of it; which are his blood,
   righteousness, and sacrifice (1 Tim. 1:1; Col. 1:27). The Spirit of God
   also is equally the object of hope, as of faith and confidence; that he
   will assist in the exercise of every grace, and the performance of
   every duty; and particularly, that he will carry on and finish the work
   of grace upon the soul.

   1c. Thirdly, the less principal objects of hope, connected with the
   divine persons, are the promises of God, and the things therein
   promised; hence the word of God, the word of promise, is represented as
   the object of hope; says the Psalmist, "In his word do I hope" (Ps.
   130:5), the ground and foundation of which hope is in the faithfulness
   and power of God. The faithfulness of God; "for he is faithful that has
   promised;" nor will he "suffer his faithfulness to fail;" and therefore
   the performance of his promises may be hoped for; besides, he is "able
   also to perform;" and upon this footing Abraham believed "in hope
   against hope:" the hand of the Lord is not shortened that it cannot
   save; he is able to do exceeding abundantly above all that we ask or
   think; and therefore may hope, yea, believe, there will be a
   performance of whatsoever is spoken and promised by him.

   1c1. First, in general: things to be hoped for are represented,

   1c1a. As things unseen, of which faith is the evidence; and gives
   encouragement to the exercise of hope upon them; "Hope that is seen, is
   not hope; for what a man seeth, why doth he yet hope for?" (Rom. 8:24,
   25), the glories of another world are things not seen, so as thoroughly
   to understand and comprehend, yet hope of enjoying them, upon the
   divine promise, is conversant with them, which enters into that within
   the veil (Heb. 6:19).

   1c1b. They are things future, yet to come, and therefore hoped for;
   hence saints are exhorted, "to hope to the end, for the grace that is
   to be brought unto them, at the revelation of Jesus Christ," when he
   shall be revealed from heaven, and appear a second time; and therefore
   are directed, "to look for that blessed hope," the hope laid up in
   heaven, the hope of happiness to be enjoyed, "at the glorious appearing
   of the great God, and our Saviour Jesus Christ" (1 Pet. 1:13; Titus
   2:13).

   1c1c. Things hoped for are difficult to come at and possess; many
   tribulations lie in the way to the kingdom, through which men must
   enter into it; the righteous, by reason of many afflictions, trials,
   and temptations, are "scarcely saved," though at last certainly saved;
   and since the "gate is straight and the way narrow," which lead to
   eternal life; hence there must be a laboring and striving to enter in;
   of which there is hope: and therefore,

   1c1d. Hope is of things possible, or otherwise it would turn to
   despair, as in Cain, and those who said, "there is no hope, but we will
   walk after our own devices" (Jer. 18:12), but "there is hope in Israel
   concerning this thing," eternal life and happiness, as well as
   concerning all things leading on to it; and which will certainly issue
   in it; and therefore "it is good that a man should both hope and
   quietly wait for the salvation of the Lord" (Ezra 10:2; Lam. 3:26), at
   least he has encouragement to "put his mouth in the dust, if so be
   there may be hope" (Lam. 3:29), or seeing hope of salvation is to be
   entertained.

   1c2. Secondly, the things, the objects of hope, or which are to be
   hoped for, are more particularly salvation by Christ, pardon of sin
   through him, all blessings of grace, and the supplies of it for the
   present life; and things after death, as the resurrection of the body
   and eternal life.

   1c2a. Salvation by Christ: as soon as ever a soul is made sensible of
   its lost state and condition by nature, its inquiry is, "What must I do
   to be saved?" and being shown the way of salvation by Christ, and
   directed to him for it, in whom it is complete, perfect, and every way
   suitable, it is encouraged to hope in him for it, and say, as David
   did, "Lord, I have hoped for thy salvation" (Ps. 119:116). Salvation,
   though wrought out, yet the full possession of it is to come; and the
   difficulties in the way of enjoying it many; and yet it is possible to
   be had, and therefore hope is conversant about it.

   1c2a1. It has been thought of, contrived, and fixed; the thoughts of
   God were employed about it in eternity; he resolved upon the salvation
   of some of the sons of men; he appointed them to salvation, and chose
   them to it through certain means; he contrived the scheme of it in the
   wisest manner, and settled and established it in the covenant of grace:
   all which serve to encourage hope of it.

   1c2a2. And as God appointed some to salvation, he appointed one to be
   the Saviour of them, and a great one, even his own Son, his equal and
   his fellow, every way and on all accounts capable of such a work; he
   promised him, he sent him, and he came to seek and save lost sinners;
   and he is become the author of eternal salvation, and his name is
   called Jesus, because he saves his people from their sins, and
   therefore have they reason to hope in him.

   1c2a3. Salvation is actually wrought out by Christ; it is entirely
   finished, the work is done, and completely done; it is a full
   salvation, nothing wanting to make it perfect; wherefore, "Let Israel
   hope in the Lord, for with him is plenteous redemption" (Ps. 130:7),
   which includes in it, and secures all the blessings of grace; as
   justification, forgiveness of sin, adoption, and eternal life.

   1c2a4. Salvation being wrought out by Christ, it is in him, and to be
   had by him, and by no other; so said the apostle Peter, "Neither is
   there salvation in any other" (Acts 4:12), but inasmuch as there is
   salvation in him, it may be hoped for from him; though there is no hope
   of it elsewhere; "Truly in vain is salvation hoped for from the hills
   and from the multitude of mountains: Truly in the Lord our God is the
   salvation of Israel" (Jer. 3:23), and in him only; and therefore such
   who are acquainted herewith, hope in him only, and will have no other
   Saviour.

   1c2a5. Great encouragement is given by Christ to sensible sinners to
   hope for and expect salvation from him; "Look unto me," says he, "and
   be ye saved, all the ends of the earth," men in every quarter of it,
   and in the uttermost parts thereof, of whatsoever rank, quality, and
   character "For I am God, and there is none else;" and so able to save
   to the uttermost (Isa. 45:22), all "laboring and heavy laden sinners,"
   burdened with a sense of sin, and the guilt of it, he invites to come
   to him, and promises them to give them rest for their souls (Matthew
   11:28, 29), and assures them, that he will, "in no wise," upon any
   account, reject, and "cast them out," but receive them in the most kind
   and tender manner; and for their encouragement to come to him, and
   exercise faith and hope on him, it may be observed, "This man receiveth
   sinners, and eateth with them" (Luke 15:2).

   1c2a6. Salvation in and by Christ is to be had freely; it is wholly of
   free grace, and not of works; God saves and calls men according to his
   grace, and they are saved by grace, and not of works; not by works of
   righteousness done by them: but according to the abundant mercy and
   rich grace of God in Christ: were any conditions required on the part
   of sinners, qualifying them for, and entitling them unto salvation,
   they might despair of it; but since it is all of free grace they may be
   encouraged to hope for it.

   1c2a7. Salvation by Christ is for sinners, even for the chief of
   sinners; as Christ came to call sinners to repentance, so to die for
   them, and by dying to save them: in this lies the high commendation of
   the love of God to us; that "while we were yet sinners, Christ died for
   us" (Rom. 5:8), and this is no small encouragement to such who see
   themselves polluted, guilty sinners, to hope for salvation by a dying
   Saviour; and the rather, since he "came into the world to save sinners,
   even the chief" (1 Tim. 1:15).

   1c2a8. The gospel declaration gives great encouragement to sinners to
   hope in Christ for salvation; that he that believes shall be saved;
   that he that seeth the Son, and believeth on him, shall not perish, but
   have everlasting life: to a soul inquiring after salvation the gospel
   thus directs, "Believe on the Lord Jesus Christ, and thou shalt be
   saved!" (Mark 16:16; John 6:40; Acts 16:31).

   1c2b. Pardon of sin through the blood of Christ: this is what is
   immediately sought after and prayed for by a soul convinced of sin,
   righteousness, and judgment; with David it says, "for thy name's sake,
   O Lord, pardon mine iniquity: for it is great!" (Ps. 25:11), so great
   that a sinner cannot bear the weight of its guilt; so great that none
   but God can forgive it; and if he should mark iniquity, and insist on
   satisfaction for it, there would be no standing before him; but "there
   is forgiveness with him," pardoning grace and mercy with him; and
   therefore there is encouragement to hope in him (Ps. 130:3, 4, 7), and
   to come before him, though in the manner the publican did; saying,
   "God, be merciful to me a sinner!" (Luke 18:13 or propitious; and there
   is ground and reason to hope for pardoning mercy, through the
   propitiatory sacrifice of Christ.

   1c2b1. Because God is a sin forgiving God; he can forgive sin, and none
   can do it but him; and he does "abundantly pardon!" pardons both
   abundance of sins and abundance of sinners; and all freely; sins of
   omission and commission, gross and grievous ones (Isa. 43:25), and
   there is none like him on this account (Micah 7:18). Jehovah has in
   covenant promised the forgiveness of sins: "I will forgive their
   iniquity; and I will remember their sin no more!" (Jer. 31:34 and he
   has proclaimed his name, merciful and gracious, "forgiving iniquity,
   and transgression, and sin," even sins of every sort and size (Ex
   34:7), wherefore the greatest sinners may hope in him for pardon.

   1c2b2. The blood of Christ has been shed on account of sin, and the
   pardon of it. God "set" him "forth" in his purposes and decrees, in his
   council and covenant, to be the "propitiation, through faith in his
   blood, for the remission of sins;" to make reconciliation and atonement
   for sin by his blood, that men believing in it might have the pardon of
   it; and God has sent him forth in the fulness of time to shed his blood
   for this purpose; "And his blood is shed for many, for the remission of
   sins;" and hence satisfaction for sin being made by it, "God is
   faithful and just to forgive us our sins, and to cleanse us from all
   unrighteousness" (1 John 1:9).

   1c2b3. Christ's blood being shed, and forgiveness of sin through it
   obtained, Christ is exalted as a "Prince and a Saviour, to give
   repentance to Israel, and forgiveness of sins" (Acts 5:31), and to
   whomsoever he gives the one he gives the other; so that penitent
   sinners have great reason to hope in him for pardon, and which they may
   expect to have of him freely; he gives, and he gives it freely; pardon
   of sin is according to the riches of grace, and is owing to the tender
   mercy of God, and the multitude of it.

   1c2b4. The declaration of it made in the gospel gives great
   encouragement to hope for it. Christ gave orders to his apostles,
   before his ascension to heaven, "that repentance and remission of sins
   should be preached in his name, among all nations;" to all sorts of men
   in them, "beginning at Jerusalem," where some of the chief and greatest
   of sinners lived; even such who had been lately concerned in the
   shedding of his blood (Luke 24:47), and according to this commission
   given them, wherever they came they made it known to men, that
   "through" Christ was "preached unto them the forgiveness of sins;" and
   in this both they and the prophets agreed and bore witness, "That
   through his name," the name of Christ, "whosoever believeth in him
   shall receive remission of sins" (Acts 13:38; 10:43).

   1c2b5. The instances of pardon recorded in scripture, and of some
   notorious sinners, serve much to encourage hope of pardon likewise; as
   a Manasseh, guilty of the grossest of crimes; a Mary Magdalene, out of
   whom Christ cast seven devils; the woman a sinner, who washed Christ's
   feet with her tears, and wiped them with the hairs of her head, and
   loved much because much was forgiven her; Saul the blasphemer,
   persecutor, and injurious person, who obtained mercy; and many of the
   Corinthians, described as the worst of sinners, and yet were pardoned
   and justified in the name of the Lord Jesus.

   1c2c. The blessings of grace, and supplies of it in the present life,
   and through it, are the objects of hope, and about which that is
   conversant, and in the exercise of which there is much encouragement;
   for as long as there is a throne of grace standing, and the God of all
   grace sitting on it, inviting souls to come to it for grace and mercy
   to help them in every time of need, bidding them ask and it shall be
   given, there is good and sufficient ground and reason to hope in him
   for it; and so long as there is a fulness of grace in Christ, and the
   communication of it not cut off, as it never will be from his people,
   they may most comfortably hope, yea, be assured, that their God in
   Christ will "supply all their need, according to his riches in glory by
   Jesus Christ" (Phil. 4:19). And seeing there are such exceeding great
   and precious promises of grace and strength from the Lord, that their
   strength shall be renewed; that they shall go from strength to
   strength; and that as their day is, their strength shall be; there is
   abundant reason to hope in his word for the fulfillment of it.

   1c2d. There are blessings to be enjoyed after death, which are the
   objects of hope, not only of soul, of its being with Christ
   immediately, and in a state of happiness and bliss; but of the
   resurrection of the body also; and of eternal life in soul and body for
   evermore.

   1c2d1. The resurrection of the body is an object of hope, and is often
   so represented; "Of the hope and resurrection of the dead," that is, of
   the hope of it, "I am called in question," says the apostle; and again,
   "And have hope towards God, which they themselves also allow, that
   there shall be a resurrection of the dead, both of the just and of the
   unjust:" once more, "And now I stand and am judged for the hope of the
   promise made of God unto our fathers:--for which hope's sake, king
   Agrippa, I am accused of the Jews;" and then adds, "Why should it be
   thought a thing incredible with you that God should raise the dead?"
   (Acts 23:6; 24:15; 26:6-8), and the description of the object of hope
   entirely agrees with it, it being future, yet to come, what is unseen
   to carnal sense and reason, and difficult how it should be; and yet
   possible, considering the omniscience and omnipotence of God, and not
   to be reckoned incredible; it may be hoped for, and there is good
   ground and reason for it from scripture testimonies of it; from the
   resurrection of Christ, and from the union of his people to him; and
   they are represented as "waiting for the adoption, to wit, the
   redemption of the body" (Rom. 8:23), which they have reason to expect,
   and is worth waiting for, and the happiness that will follow upon it.

   1c2d2. Eternal life to be enjoyed both in soul and body, is a grand
   object of hope; and which is therefore called, the hope of eternal
   life, and hope of glory, the blessed hope, and hope laid up in heaven;
   all intending the happiness hoped for (Titus 1:2; 2:13; Rom. 5:2; Col.
   1:5), and for which there is good ground and reason,

   1c2d2a. From its being a free gift; not to be obtained by the merits of
   men, or the works of the creature; but is entirely owing to the free
   grace of God; "The gift of God is eternal life through Jesus Christ our
   Lord" (Rom. 6:23), if it was to be acquired by doing, it might be
   despaired of; but since it is the good pleasure of our heavenly Father
   to give us the kingdom, it may be hoped for.

   1c2d2b. It is in the hands of Christ to give it; he has power to give
   it to as many as the Father has given him, and he does give it to all
   his sheep; he is a sun and shield, and gives both grace and glory; and
   therefore it may be hoped for from him; yea, he himself is the ground
   of it; and is therefore called, "our hope," and "Christ in us the hope
   of glory" (1 Tim. 1:1; Col. 1:27), whose righteousness entitles to it;
   and his grace makes meet for it.

   1c2d2c. From the promise of it in Christ, called, "The promise of life
   which is in Christ Jesus" (2 Tim. 1:1), and which was put into his
   hands as soon as made, where it is safe and secure, firm and stable;
   and which was very early made; "In hope of eternal life; which God,
   that cannot lie, promised before the world began;" who is faithful that
   has promised, and therefore it may be hoped for, expected, and depended
   on; and this is the declared will of God, that "whosoever seeth the
   Son, and believeth on him, may have everlasting life" (John 6:40),
   hence all such persons may steadily hope and wait for it.

   1c2d2d. From the preparations and prayers of Christ for it; he is gone
   to prepare heaven and happiness for his people, by his presence and
   mediation; and has promised to come again and take them to himself,
   that they may be with him, where he is; and for this he prays and makes
   intercession, and which is always prevalent, and he is always heard
   (John 14:2, 3; 17:24).

   1c2d2e. From the Spirit's work in the hearts of men, who works them for
   that self-same thing, eternal glory, whose grace is a well of living
   water, springing up unto eternal life; and between grace and glory is
   an inseparable connection, and to whom grace is given glory is also;
   whom God calls, justifies, and sanctifies, he also glorifies; therefore
   those who are partakers of the one may hope for the other.

   2. The subjects of the grace of hope, or who they are that are
   partakers of it.

   2a. Not angels, good or bad; not good angels, they are in the full
   enjoyment of God and of all felicity, they see God, and what is seen is
   not hope; they are in the present possession of happiness; and so that
   is not future; nor is there anything about them, or attends them, to
   make their happiness difficult or doubtful: nor evil angels, the
   devils; there is a kind of faith ascribed to them, the belief of a God,
   of one God, at whom they tremble; but have no hope; there is not the
   least ground and reason for them to hope for a recovery out of their
   apostate state, or of their being ever restored to the favour of God;
   for as soon as they fell they were cast out of heaven, and cast down to
   hell, and laid up in chains of darkness, reserved for the great and
   last judgment, when they will receive their final sentence and full
   punishment, which they expect, and have no hope of escaping; hence they
   said to Christ in the days of his flesh, "Art thou come hither to
   torment us before the time?" (Matthew 8:29), they have no foundation of
   hope of salvation by Christ; he took not on him the nature of angels,
   nor obeyed nor suffered for them, nor redeemed any of them by his
   blood; these were only men, out of every kindred, tongue, people, and
   nation: nor was the gospel, the good tidings of salvation by Christ,
   nor any messages of grace sent to them; nor any repentance given them;
   and so no remission of sins to be hoped for by them.

   2b. Only men, and these not all men; some are described as, "those
   without hope," and who live and die without it; and all men are
   "without hope" while in a state of nature and unregeneracy (1 Thess.
   4:13; Eph. 2:12), for however they may feed themselves with a vain
   hope, they have no solid, well grounded hope; and dying in such a
   state, they die without hope; and some, through the force of their own
   corruptions, and the power of Satan's temptations, give into despair,
   and abandon themselves to a vicious course of living, saying, "There is
   no hope" (Jer. 18:12).

   2c. Only regenerate men are subjects of the grace of hope. In
   regeneration every grace is implanted in the soul, and this with the
   rest; yea, to this, and the exercise of it, they are particularly
   regenerated; for, "according to the abundant mercy of God," souls are
   by him, "begotten again unto a lively hope" (1 Pet. 1:3), hence when
   first quickened by the Spirit and grace of God, and see themselves lost
   and undone, in a captive state, and as it were, prisoners to sin,
   Satan, and the law; they are yet "prisoners of hope," and are enabled
   to hope for deliverance; and are directed to "turn to the strong hold,"
   Christ, where they find salvation, safety, and comfort.

   2d. Believers in Christ are partakers of this grace, and they only;
   faith and hope always go together; they are implanted at the same time,
   and grow up and thrive together; though one may be in exercise before
   the other; and one may be more in exercise at one time than the other;
   yet they are always together, and assist each other; Abraham "believed
   in hope against hope;" and the "experience" of faith, works or
   exercises "hope;" hence we read of them together; "That your faith and
   hope might be in God: now abideth faith, hope, charity," or "love" (1
   Pet. 1:21; 1 Cor. 13:13), faith is the ground work of hope, lies at the
   bottom of it, and is its support; "Faith is the substance of things
   hoped for" (Heb. 11:1).

   2e. They are the Israel of the Lord, whose hope the Lord is; and who
   are encouraged to hope in him, and do, even the whole Israel of God;
   his spiritual Israel, Jews and Gentiles, sooner or later, hope in the
   Lord; the Israel whom God has chosen for his peculiar treasure, and
   whom he has redeemed from all iniquity, and effectually calls by his
   grace, and who appear in due time to be Israelites indeed; and even all
   sensible sinners, who are quickened and born again, come under this
   character, and are encouraged to hope in the Lord for mercy and
   salvation; "Let Israel hope in the Lord" (Ps. 130:7), hence he is
   called, "The hope of Israel" (Jer. 14:8).

   2f. The separate souls of saints, after death, in heaven, seem to be
   possessed of, and to be in the exercise of, the grace of hope,
   particularly with respect to the resurrection of their bodies; as "the
   flesh" of Christ, by a figure, is said to rest in hope of its
   resurrection, that is, his soul rested or waited in hope of the
   resurrection of his body, while in the grave, being confident of it
   (Ps. 16:9), so the souls of the saints, while in a separate state in
   heaven, and during the abode of their bodies in the grave, rest, wait,
   and hope for the resurrection of them; and this may be what Job has a
   reference to when he says, "If a man die shall he live again?" He
   shall, in the resurrection morn; "All the days of my appointed time" of
   lying in the grave, "will I wait till my change come," until Christ
   changes the vile bodies of his people, and makes them like his glorious
   one (Job 14:14), and something of this kind may be observed in the
   answer to the souls under the altar, crying, "How long, O Lord," &c. to
   whom it was said, that they should "rest yet for a little season," be
   still and quiet, hope and wait, "until their fellow servants and
   brethren, that should be killed as they were, should be fulfilled"
   (Rev. 6:9-11).

   3. The causes of the grace of hope, or from whence it springs; and the
   rather this should be inquired into, because all men in a state of
   nature are without it.

   3a. The efficient cause of it is God; hence he is called, "the God of
   hope" (Rom. 15:13), not only because he is the object of it, but
   because he is the author of it; even God, Father, Son, and Spirit. It
   is the God and Father of our Lord Jesus Christ who begets men again to
   a lively hope of a glorious inheritance; and this is owing to the
   virtue of the resurrection of Christ from the dead (1 Pet. 1:3), and
   indeed it is the gift both of the Father and of Christ; "now our Lord
   Jesus Christ himself, and God, even our Father, who hath given us good
   hope through grace" (2 Thess. 2:16), and as it is "through the power of
   the Holy Ghost" that saints "abound in hope," in the exercise of the
   grace of hope; it may well be thought that it is by this same power
   that it is first produced in them (Rom. 15:13).

   3b. The moving cause of it is the grace and mercy of God; hence it is
   called, "good hope through grace:" it is not of nature; for it is not
   naturally in men; but is owing to the grace of God, it is not through
   the merits of men, nor any motives in them; but entirely through the
   grace of God, it is "given;" it is a gift of free grace, and is
   sometimes ascribed to the "abundant mercy" of God, as the spring of it
   (1 Pet. 1:3), it is owing to mercy, and to the aboundings of mercy.

   3c. The gospel is the means of it, by which it is wrought, encouraged,
   and confirmed, and therefore called, "the hope of the gospel" (Col.
   1:23), the doctrines of it greatly animate to it, the good news and
   glad tidings the gospel brings of free and complete salvation by
   Christ, of full pardon of sin by his blood, of peace, reconciliation,
   and atonement by his sacrifice, and of the fulness of grace that is in
   him, give great encouragement to hope in the Lord, as do the many
   exceeding great and precious promises in it; by means of which the
   "heirs of promise have strong consolation" (Heb. 6:18), these are that
   "on which God causes his people to hope," what are the ground and
   foundation of it, support it, and encourage to the exercise of it (Ps.
   119:49).

   3d. There are many things which serve to promote and increase it; the
   whole scripture has a tendency thereunto, which is written that men,
   "through patience and comfort of the scripture might have hope" (Rom.
   15:4), particularly the promises contained in it; and the goodness,
   power, and faithfulness of God displayed both in making and fulfilling
   them; and especially when opened and applied by the Holy Spirit of
   promise, serve greatly to cherish the grace of hope; the things said
   concerning the person, offices, and grace of Christ, his resurrection
   from the dead, ascension to heaven, session at the right hand of God,
   intercession for his people, and the glorification of him in heaven,
   are all subservient to this end, "that our faith and hope might be in
   God" (1 Pet. 1:21), the experience of the saints in all ages, of the
   grace, goodness, &c. of God, and particularly the saints own experience
   of the same in times past, greatly strengthen the grace of hope, and
   encourage to the exercise of it; "experience, hope;" that is, works it,
   exercises it, and tends to increase it (Rom. 5:4).

   4. The effects of hope; which are produced through it, and follow upon
   it.

   4a. It is said of it, that it "maketh not ashamed" (Rom. 5:5), the
   reason given of which is, because the love of God is shed abroad in the
   hearts of such who have it, which supports it and gives it life and
   vigor; so that a soul possessed of it is not ashamed to appear before
   God and men; is not ashamed in his present circumstances; nor will be
   ashamed at the coming of Christ: this grace makes not ashamed, because
   it does not disappoint those that have it, who will most certainly
   enjoy the things that are hoped for: and as this grace makes not
   ashamed, those who have it need not be ashamed of it; as David prays,
   "Let me not be ashamed of my hope" (Ps. 119:116), when hope is a good
   one, he that has it has no reason to be ashamed of it; nor will he.

   4b. It weans from the world, and the things of it, and makes a man
   esteem them lightly, when he knows that he has in heaven a better and a
   more enduring substance, and can rejoice in hope of the glory of God;
   when he seeks those things that are above, and has hope of enjoying
   them, his affections are drawn off of things on earth, and are set on
   things in heaven; and he longs to be unclothed, that he might be
   clothed upon with his house from heaven, and chooses rather to be
   absent from the body that he might be present with the Lord.

   4c. It carries cheerfully through all the difficulties of this life,
   and makes hard things sit easy; whereas, if "in this life only saints
   had hope," they would be "of all men the most miserable;" but hope of a
   future state of happiness beyond the grave bears them up under all the
   troubles of the present state, and carries them comfortably through
   them, so that they glory in tribulations (Rom. 5:3-5).

   4d. It yields support in death; for "the righteous hath hope in his
   death" (Prov. 14:32), not founded on his own righteousness, but on the
   righteousness of Christ; a hope of being with Christ for ever, and of
   enjoying eternal life and happiness with him; and which gives him peace
   and joy in his last moments, and causes him to exult in the view of
   death and the grave. There are many other fruits and effects of a good
   hope; some of which may be gathered from what follows under the next
   point.

   5. The properties and epithets of the grace of hope; which will more
   fully show the nature, excellency, and usefulness of it.

   5a. First, it is called a good hope; "and hath given us--good hope
   through grace" (2 Thess. 2:16).

   5a1. In distinction from, and in opposition to, a bad one. A bad one is
   that which is the hope of the moralist and legalist, which is founded
   on their own works of righteousness and deeds, done in obedience to the
   law; and is but a sandy foundation to build an hope of eternal
   salvation upon; and such is the hope of a carnal and external professor
   of religion, which is laid on birth privileges, education principles, a
   bare profession of religion, subjection to external ordinances, and a
   performance of a round of duties; and the hope of a profane sinner,
   formed upon the absolute mercy of God, without any regard to the
   merits, blood, and righteousness of Christ.

   5a2. A good hope is that which has God, his grace and promises, for its
   object, Christ and his righteousness for its foundation, the Spirit of
   grace for its author, and is a part of the good work of grace begun
   upon the soul, and is an hope of good things to come, of which Christ
   is the high priest: in this, hope differs from expectation; hope is an
   expectation of good things; and he that fears expects, but he does not
   expect good things, for fear is an expectation of evil things; but hope
   is of good things; wicked men expect things which have no substance and
   solidity in them, and their hope perishes. [25]

   5a3. A good hope is that which is of great use both in life and death;
   it is the Christian sailor's anchor, and the Christian soldier's
   helmet; it carries through all the troubles in life, as before
   observed, and supports in the hour of death; while the hope of the
   hypocrite is like the giving up of the ghost, and expires with him;
   this continues, and the man that has it is saved eternally; for "we are
   saved by hope" (Rom. 8:24).

   5b. Secondly, it is also a "lively" or "living" one (1 Pet. 1:3). So
   called,

   5b1. Because the subject of it is a living man, one spiritually alive:
   a man dead in trespasses and sins is without hope; but a man
   regenerated and quickened by the Spirit of God is begotten again to a
   lively hope.

   5b2. Because it has for its object eternal life: one that is justified
   by the grace of God, is made an "heir according to the hope of eternal
   life" (Titus 3:7).

   5b3. Has for its ground and foundation a living Christ, and not dead
   works; as faith lives upon a crucified Christ, hope receives its virtue
   and rigor from the resurrection of Christ; Christ, as risen, and at the
   right hand of God, greatly encourages to seek and hope for things
   above, where he is.

   5b4. It is of a cheering and enlivening nature; "hope deferred maketh
   the heart sick; but when the desire cometh it is a tree of life" (Prov.
   13:12), it causes gladness and joy; hence we read of the "rejoicing of
   the hope," and of "rejoicing in hope" (Heb. 3:6; Rom. 5:2; Prov.
   10:28).

   5b5. It is an abiding, ever living grace, and is always more or less in
   exercise; as water that is always flowing and running is called "living
   water;" this grace is lively or living when others seem to be ready to
   die; and though it is sometimes in a low state itself, and a man puts
   his mouth in the dust, "if so be there may be hope," yet still there is
   hope; and when he is in the worst case, a saint cannot give up his
   hope; nor will he part with it for all the world; it is one of the
   abiding graces (1 Cor. 13:13).

   5c. Thirdly, it is represented as of a purifying nature; "every man
   that hath this hope in him," of appearing with Christ, and being like
   him, and seeing him as he is, "purifieth himself even as he is pure" (1
   John 3:3), that is, as Christ is pure: all men are by nature and
   through sin impure: no man can purify himself by any thing that he can
   do; it is peculiar to the blood of Jesus to cleanse from sin. Neither
   faith, nor hope, nor any other grace, have such virtue in them as to
   make a man pure from his sin; no otherwise can they purify from it, but
   as they deal with the blood of Christ; and he that has hope in the
   blood and righteousness of Christ for justification and salvation, and
   expresses it, does thereby declare that he is righteous, as Christ is
   righteous (1 John 3:7), being made the righteousness of God in him.

   5d. Fourthly, hope is sometimes compared to an anchor, because of its
   great usefulness to the Christian in this life; "which hope we have as
   an anchor of the soul both sure and steadfast" (Heb. 6:19), this world
   is a sea; the church, and so every believer, is like a ship sailing on
   it; Christ is the pilot that guides it; hope is the anchor of it; and a
   good hope is like an anchor cast on a good foundation, where remaining
   fixed, it is sure and steadfast; and as the ground on which an anchor
   is cast is out of sight; so Christ, on which hope is fixed, is unseen;
   as are also the glories of a future state, it is concerned with; and as
   an anchor is of no service without a cable; so not hope without faith;
   which is the substance and support of it: a ship when at anchor is kept
   steady by it; so a soul by hope: none of the things it meets with,
   afflictions, troubles, and temptations, can move it from the hope of
   the gospel, from the service and cause of Christ; but it remains
   steadfast and immovable, always abounding in the work of the Lord. In
   some things hope and an anchor disagree; an anchor is not of so much
   use in storms and tempests at sea as when in a calm, or in danger near
   rocks and shores; but hope is of use when the soul is in a storm sadly
   ruffled, discomposed, disquieted, and tossed about with sin,
   temptation, and trouble; hence David, in such a spiritual storm, cast
   out the anchor of hope; "Why art thou cast down, O my soul? and why art
   thou disquieted within me? Hope thou in God!" (Ps. 42:11), and says the
   prophet Jeremiah (Jer. 17:17). "Thou art my hope in the day of evil." A
   cable may be cut or broke, and so the anchor useless; but faith, which
   is that to hope as the cable is to the anchor, will never fail, can
   never be destroyed; an anchor is cast on what is below, on ground
   underneath; but hope has for its objects things above where Jesus is;
   when a vessel is at anchor it continues where it is, it moves not
   forward; but a soul, when it abounds in the exercise of the grace of
   hope, through the power of the Holy Ghost, it is moving upwards,
   rejoicing in hope of the glory of God, and enters into that within the
   veil; and what gives it the preference is, that it is "the anchor of
   the soul," and its epithets, sure and steadfast, serve to recommend it;
   and which certainty and steadfastness of it arise from the author,
   object, ground, and foundation of it.

   5e. Fifthly, hope of salvation by Christ is compared to an helmet; "and
   for an helmet the hope of salvation" (1 Thess. 5:8), this is a piece of
   armor that is a defence of the head, a cover of it in the day of
   battle, and an erector of it: of such use is hope of salvation by
   Christ; it serves to defend the head from false doctrines; a man whose
   hope of salvation is fixed on Christ, cannot give into errors contrary
   to the proper Deity and eternal Sonship of Christ, to justification by
   his righteousness and atonement, and satisfaction by his sacrifice; for
   these take away the foundation of his hope; and therefore he whose hope
   is sure and steadfast cannot easily be carried away with various and
   strange doctrines, nor with every wind of doctrine. Hope of salvation
   by Christ is like an helmet which covers the head in the day of battle;
   it makes a man courageous to fight the Lord's battles, and fear no
   enemy; to engage even with principalities and powers, having on the
   whole armor of God, the shield of faith, the helmet of salvation, and
   the sword of the Spirit, and particularly having such an helmet, an
   enemy cannot hurt his head, or give him a mortal wound on it. Hope,
   like an helmet, is an erector or lifter up of the head; in the midst of
   difficulties hope keeps the head above water, above the fear of danger;
   so that the hoping, believing soul, can even glory in tribulation (Rom.
   5:3).
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   [25] Suidas in voce, elpis.
     __________________________________________________________________

  Chapter 9

    OF THE GRACE OF LOVE

   After faith and hope follows love; for in this order they stand, "now
   abide faith, hope, charity," or love, "these three" (1 Cor. 13:13),
   "but the greatest of these is charity," or "love;" not that it is of
   greater use than the other; faith is of more use to the believer
   himself, and such things are ascribed to it as cannot be ascribed to
   love; but love is more diffusive of its benefits to others, and is of a
   longer duration. Love, in order of nature, follows faith and hope, as
   the effect its own cause, as Dr. Ames observes; for because by faith
   and hope we taste how good the Lord is, therefore we love him. Faith
   receives and embraces the promises of eternal life; and hope, on that,
   is entertained of enjoying it, and waits for it; hence flows love to
   God, who has promised it, and gives hope of it; faith spies it in the
   promise, and hope rejoices in it; and both attract the affections to
   God, the giver of it. Of which grace of love there are these three
   principal branches, and to be treated of, love to God, love to Christ,
   and love to the saints.

   1. Love to God, Jehovah, our God, the one Lord; "Hear, O Israel, the
   Lord our God is one Lord; and thou shall love the Lord thy God with all
   thine heart, and with all thy soul, and with all thy might:" this is
   what God requires of his people, and enjoins as a command to be obeyed;
   and it is but reasonable service; "What doth the Lord thou God require
   of thee--but to love him?" and says Moses in his name, "I command thee
   this day, to love the Lord thy God" (Deut. 6:4,5; 10:12; 30:16), and
   this is the chief and principal, the first and greatest command, and
   entirely agreeable to the law and light of nature and reason. In answer
   to the lawyer's question; "Master, which is the great commandment in
   the law?" Said our Lord, "Thou shalt love the Lord thy God with all thy
   heart, with all thy soul, and with all thy mind; this is the first and
   great commandment" (Matthew 22:36-38), hence the apostle says, "love is
   the fulfilling of the law" (Rom. 13:10). Concerning which love as a
   grace, for though it is a command to love, it is of grace to keep it,
   may be observed,

   1a. First, on what account God is to be loved, and is loved by his
   saints.

   1a1. For himself; because of his own nature, and the perfections of it,
   which render him amiable and lovely, and worthy of our strongest love
   and affection; as these are displayed in the works of creation and
   providence, and especially of grace, redemption, and salvation; to all
   which the Psalmist has respect when he says, "O Lord, our Lord, how
   excellent is thy name," nature, and perfections, "in all the earth!"
   (Ps. 8:1), as God is great in himself, and greatly to be praised!
   great, and greatly to be feared; so great, and greatly to be loved, for
   what he is in himself; and this is the purest and most perfect love of
   a creature towards God; for if we love him only for his goodness to us,
   it is loving ourselves rather than him; at least, a loving him for
   ourselves; and so a loving ourselves more than him: indeed, such is our
   weakness and imperfection, that we cannot come at a view of the divine
   perfections, but by these means, through which they, and particularly
   his goodness and kindness, are made known unto us, and with which we
   are first and chiefly affected; yet hereby we are led into a view of
   his nature and perfections, and to love him for the sake of himself;
   which love, though it is not first in order, it is chief and ultimate,
   and comes nearest to the love which the divine Persons bear to each
   other, and to that with which God loves his people; which arises, not
   from any goodness shown to him, or received by him.

   1a2. God is to be loved by his saints as their "summum bonum," their
   chief good; yea, their only good, their all in ALL; and so to be only
   loved: "there is none good but one, that is, God;" God, Father, Son,
   and Spirit, the one Lord God, the object of his people's love;
   concerning whom they say, "Whom have I in heaven but thee?" (Ps.
   73:25), and he may be loved by them as their portion now and hereafter,
   and as their shield and exceeding great reward; and yet their love to
   him not be mercenary.

   1a3. God is to be loved by his people for the blessings of his goodness
   communicated to them; he is the fountain of goodness to them; he is
   good, and does good, and therefore to be praised and loved, even for
   the bounties of his providence; he follows with his goodness, and daily
   loads with his benefits; but especially for the blessings of his grace,
   with which he blesses his chosen in Christ Jesus; as electing grace in
   him; predestination to the adoption of children by him; acceptance with
   God, in him, the beloved; redemption through his blood; forgiveness of
   sins, according to the riches of his grace; regenerating, quickening,
   calling, and sanctifying grace, and all things pertaining to life and
   godliness. Which benefits bestowed, though they are not in quality the
   chief motives to love God, as before observed; yet they are in order
   first, and chiefly strike the affections, and stir them up towards the
   Lord.

   1a4. The various relations God stands in to his people do and should
   engage their affections to him; for he is not only their faithful
   Creator and kind Benefactor in nature and providence; but in grace
   their covenant God and Father; and the direction to love him is
   usually, "Thou shall love the Lord THY God;" and David heaps up a
   variety of titles and characters, under which, and on account of which,
   he professed to love the Lord; "I will love thee, O Lord, my strength!"
   &c. (Ps. 18:1-3).

   1a5. What greatly influences the love of the Lord's people to him, and
   lays them under obligation to love him, is his great love to them (1
   John 4:19), which love appeared in choosing them in Christ to eternal
   happiness, of his own free favour and goodwill; in the provision of
   Christ to be the propitiation for their sins; in the mission of him
   into the world for that purpose; in the free and full forgiveness of
   all their sins, for his sake; in drawing them to himself, in effectual
   calling, with his lovingkindness, having, for the great love wherewith
   he loved them, quickened them when dead in trespasses and sins; and in
   openly espousing them to himself in conversion, called, the "love" of
   their "espousals;" with all after manifestations of his love unto them.

   1a6. The examples of the saints in all ages might be urged as motives
   to love the Lord; as of Enoch, Noah, and others before the flood; of
   the patriarchs Abraham, Isaac, Jacob, and Joseph after it; with Joshua,
   Samuel, David, and others; but especially our Lord Jesus Christ, in
   human nature, who, in the exercise of this grace, as in others, is an
   example to us (John 14:31).

   1b. Secondly, the subjects of this grace of love, in whom it is, by
   whom the Lord is loved, and how they come by this grace.

   1b1. It is not of men, nor is it in men naturally; it is not in any
   natural man, who is in a state of nature and unregeneracy; such are
   "lovers of pleasures," sinful lusts and pleasures, "more than lovers of
   God;" yea, some of them are described as "haters of God;" and, indeed,
   the carnal mind, in every man, is enmity against God, not only an enemy
   to God, but enmity itself; which denotes how great and intense, and
   what a rooted and implacable enmity there is in a carnal man to God,
   and all that is good: nor is there any love in the people of God
   themselves before conversion; they are "without God," without any
   knowledge of God, and love to him; they are alienated from God, and
   from the life of God, and have no desire after him, nor of communion
   with him; but are "enemies in their minds," in the temper and
   disposition of them; and which is shown by their "wicked works;" and in
   this state they were when Christ died and shed his blood for them, to
   make peace and reconciliation for them, (Col. 1:20, 21; Rom. 5:10),
   which circumstance greatly illustrates the love of God in the gift of
   his Son to them (1 John 4:10).

   1b2. The grace of love is of God; he is the efficient cause and author
   of it, as he is of every grace; the apostle John expressly says, "love
   is of God," of God, Father, Son, and Spirit; it is of God the Father,
   who is the God of all grace, and so of this (1 John 4:7), and "love
   with faith," are wished for "from God the Father, and the Lord Jesus
   Christ" (Eph. 6:23), and it stands in the first place among the fruits
   of the Spirit (Gal. 5:22), it is wrought in the soul in regeneration,
   when other graces are, and is an evidence of it; for "every one that
   loveth is born of God" (1 John 4:7), and a man cannot love God until he
   is regenerated, and renewed in the Spirit of his mind, and is made a
   partaker of the spiritual circumcision of the heart, which is necessary
   to it, and which is promised (Deut. 30:6), this grace only appears with
   other graces, and when they do; there can be no love to God where there
   is no knowledge of him; according to that known phrase, "ignoti nulla
   cupido;" where there is knowledge of him, especially of him in Christ
   as gracious and merciful there will be love to him (1 John 4:7,8),
   where ignorance is there is no love; but it appears where knowledge is,
   and it accompanies faith: both spring from the same abundant grace (1
   Tim. 1:14), faith, hope, and love go together (1 Cor. 13:13), as the
   subject of love is a regenerate man, the seat of it is the heart, not
   the head, nor the tongue, but the heart; it lies not in word and in
   tongue, but in deed and in truth; and true love to God is a love of him
   with all the heart, soul, and strength.

   1c. Thirdly, how, in what way and manner, love to God manifests itself.

   1c1. In a desire to be like him; one that loves another endeavors to
   imitate him; and such that love the Lord are followers of him, as dear
   children, beloved ones, and walk in love, and are obedient ones, and
   desirous of being holy, as he is holy, in all manner of conversation;
   nor can they be thoroughly satisfied and contented until they awake in
   his likeness.

   1c2. In making his glory the supreme end of all their actions; as this
   is God's end in, all he does in providence, who makes all things for
   himself, his own glory; so in all things in grace, they are all
   directed to the glory of it; nor will he give, nor suffer to be given,
   his glory to another; wherefore, in imitation of him, they that love
   the Lord, do all they do, whether in a natural and civil sense, or of a
   religious and spiritual kind, whether praying, or reading, or hearing,
   or preaching, their end is, "that God in all things may be glorified
   through Jesus Christ" (1 Cor. 10:31; 1 Pet. 4:11).

   1c3. In desiring of, and delighting in, communion with God; longing to
   appear before God, and enjoy his presence in his courts; thirst for him
   as in a dry and thirsty land, where no water is, that they may see his
   power and his glory in his sanctuary; this is the one thing uppermost
   in their minds, and which they seek most importunately for, that they
   may behold the beauty of the Lord in his temple; if God lifts but up
   the light of his countenance on them, this puts joy and gladness into
   their hearts, more than the affluence of all earthly things can; and if
   they are indulged with communion with him, they exalt and glory,
   saying, "Truly, our fellowship is with the Father, and with his Son
   Jesus Christ" (1 John 1:3).

   1c4. In a carefulness not to offend him, by sinning against him; "ye
   that love the Lord, hate evil" (Ps. 97:10), and they will show their
   hatred of it, and endeavour to avoid it, and even to abstain from all
   appearance of it; and when opportunity offers, and they are solicited
   by temptations to sin, argue, as Joseph; "How can I do this great
   wickedness, and sin against God?" (Gen. 39:9), against God, who has
   loved me, and I am under such great obligations to love him again?

   1c5. In grief, when he has withdrawn himself, and in a diligent seeking
   after him until he is found; when he hides his face, and withdraws his
   gracious presence, a soul that loves God is troubled at it, and
   complains of it, as the church did; "Zion said, The Lord hath forsaken
   me, and my Lord hath forgotten me!" and therefore such a soul, with
   Job, expresses its concern to know where it could find him, and takes
   for it a course like his, goes forward and backward, to the right and
   left, where be used to work, and was wont to be seen (Job 23:2, 8, 9).

   1c6. In parting with and bearing all for his sake, leaving their own
   people and father's house, country, and kindred, as Abraham did, to go
   where he directs; saying as Ruth said to Naomi, "Whither thou goest I
   will go, where thou lodgest I will lodge, thy people shall be my
   people, and thou God shall be my God:" and such that love God are
   willing to endure all hardships for his sake, to suffer reproach,
   persecution, and distress of every kind, rather than forego their
   profession and enjoyment of him.

   1c7. In a regard to his house, worship, and ordinances; they that love
   the Lord love the habitation of his house, the place where his honour
   dwells; his tabernacles are amiable and lovely; a day in his house is
   better than a thousand elsewhere; it is no other, in their esteem, than
   the gate of heaven, and, like the disciples on the mount, think it good
   for them to be here, and are for making tabernacles to abide in.

   1c8. By a value for his word, his gospel, and the truths of it. They
   that love the Lord receive the love of the truth; not only the truth,
   but a love of it, an affection for it; it is more to be desired by them
   than gold, and is more to them than thousands of gold and silver; it is
   more esteemed of by them than their necessary food; they find it, and
   eat it, and it is the joy and rejoicing of their hearts; the feet of
   them that bring the good tidings of it are beautiful unto them.

   1c9. In love and affection to the people of God; who are, with those
   that love the Lord, the excellent in the earth, in whom is all their
   delight; as they love him that begets, they love those who are begotten
   of him, and bear his image; and they are taught of him to do this in
   their regeneration, and which is an evidence that they have passed from
   death to life, and are born again.

   1c10. By a disesteem of all things in comparison of God: to love the
   world, and the things of it, in an immoderate manner, is not consistent
   with the love of the Father, or with profession of love to him; for the
   friendship of the world is enmity with God; and a man cannot be a
   friend of the world and a lover of God; no man can serve two masters
   God and mammon; for either he will hate the one and love the other, or
   hold to the one and despise the other.

   1d. Fourthly, the nature and properties of the love of God; what it is,
   or should be.

   1d1. It is, or ought to be, universal; a love of all that is in God,
   and belongs unto him; of all his attributes and perfections, of one as
   another; not of his goodness, grace, and mercy, and of him for them
   only; but of his holiness, justice, and truth; and of all his
   commandments, which are all to be respected, attended unto, and obeyed,
   (Ps. 119:127, 128), and it is a love of all the truths and doctrines of
   the gospel, of whatsoever is contained in the Scripture; every word of
   God is pure to them that love the Lord; and all the words of his mouth
   are plain and right, and nothing froward or perverse in them. And this
   love extends to all the people of God, of whatsoever class, rank,
   degree, or denomination (Eph. 1:15).

   1d2. It is, or ought to be, superlative: what exceeds all other love,
   or love to all other persons and things; as there is none like the Lord
   for greatness and goodness, so there is none to be loved like him, none
   in heaven nor in earth, neither angels nor men; not the greatest
   personages, and those of the most amiable qualities and characters; nor
   those in the nearest relation, as father, mother, husband, wife, &c.

   1d3. It is, or ought to be, hearty and sincere; a love without
   dissimulation; not in word, nor in tongue, but in deed and in truth; it
   is required to be with "all the heart," in the most cordial manner; and
   "with all the soul," the powers and faculties of it, the affections
   being wholly engrossed and swallowed up in love to God; and "with all
   the might," or "strength;" with all the strength of grace, or spiritual
   strength a man is possessed of.

   1d4. Should be constant; such is the love of God to his people, he
   rests in his love towards them; such is the love of Christ to them;
   who, "having loved his own which are in the world, he loves them to the
   end," immutably and invariably: the love of God's people falls short of
   this; it is variable and inconstant in its acts and exercises, though
   its principle remains.

   1d5. It is imperfect in the present state, as every grace is: knowledge
   is imperfect; "we know but in part;" and faith is imperfect, and hence
   an increase of it is desired; and so is love, it sometimes waxes cold,
   through the prevalence of corruption, the force of temptation, and the
   snares of the world; and lukewarmness and indifference takes place,
   until there is a reviving of it through a fresh stream of love from
   God.

   12d6. It may be increased, and sometimes is, the apostle prays for an
   increase of it, and he thanks God for it that it did abound (1 Thess.
   5:12; 2 Thess. 1:3), which though it refers to love to the saints, is
   equally true of love to God, which increases the one as the other.

   1d7. This grace of love, like others, can never be lost; though it may
   wax cold, it does not sink to nothing, and though it may be less, and
   abated, and grow weak, as to the ardency and fervency of it, it is not
   lost; yea, will abide when other graces have dropped their exercise,
   which is one reason why it is said to be the "greatest" (1 Cor. 13:13)
   it never fails (1 Cor. 13:8).

   1e. Fifthly, The happiness of such that love the Lord.

   1e1. They are loved by him; "I love them that love me;" not that their
   love is the cause of the love of God to them; his love is prior to
   theirs, and is the cause of that; but such that love the Lord, greater
   manifestations of his love are made to them, and more instances of it
   shown; the secrets of his heart's love are disclosed unto them, that is
   shed abroad in their hearts by the Spirit, and they are directed into
   it, and led more largely into a view of interest in it; which to enjoy
   is a great blessing; for "his lovingkindness is better than life" (Ps.
   63:3).

   1e2. They are known of God; "if any man love God, the same is known of
   him" (1 Cor. 8:3), is taken notice of by him, owned and acknowledged as
   his; and to whom he makes himself known, uses him familiarly, and
   favors him with communion with himself, and knows his soul in
   adversity, supports him in it, and delivers out of it; the knowledge he
   has of him is special, peculiar, and distinct, and is joined with love
   and affection to him; "the Lord knoweth them that are his" (2 Tim.
   2:19).

   1e3. They are preserved by him; "the Lord preserveth all them that love
   him" (Ps. 145:20), and the same is made use of as an argument to love
   him (Ps. 31:23), since the Lord takes them under his special care, and
   preserves them from every enemy, from hurts and dangers, from sin,
   Satan, and the world, and from a final and total falling away from him,
   by means of any of them; he preserves them in Christ, and preserves
   them safe to the coming of Christ, and to his kingdom and glory.

   1e4. They have many instances of mercy, kindness, and respect shown
   them; for "the Lord is a God showing mercy unto thousands of them that
   love him" (Ex 20:6), hence David thus prays for himself; "Look thou
   upon me, and be merciful unto me, as thou usest to do unto those that
   love thy name" (Ps. 119:132).

   1e5. All things that occur unto them in the present life are for their
   good, and work together for it (Rom. 8:28), even all afflictions and
   adverse dispensations of providence, as well as more prosperous ones;
   either for their temporal good, as in the case of Jacob, who thought
   all things were going against him, when they were all working for him;
   or for spiritual good; for the trial and increase of grace, of faith,
   patience, &c. (Rom. 5:5; 1 Pet. 1:7; Jam. 1:2), and always for their
   eternal good (2 Cor. 4:17).

   1e6. Great things are laid up and reserved for them that love the Lord,
   to be enjoyed hereafter, even things inconceivable, and which are
   expressed by the highest enjoyments in this life, and which vastly
   exceed them; by a "crown" and "kingdom" they are now made "heirs" of (1
   Cor. 2:9; Jam. 1:12; 2:5).

   2. Love to Christ is another eminent branch of the grace of love; for
   he is not only a distinct divine Person in the Godhead, but stands in
   an office capacity, as Mediator, Redeemer, and Saviour of his people;
   and has given various surprising proofs and instances of his love to
   them; and therefore it is not to be wondered at that he should be
   represented in the Scriptures in so distinguished a manner as the
   object of their love; and he being so well known to be the object of
   the love of saints, and so deserving of it, the church only describes
   him by this periphrasis, "him whom my soul loveth;" without naming his
   name; supposing that everyone she conversed with knew who she meant
   (Cant. 3:1-3), and very frequently she calls him, "My beloved," without
   any other description of him (Cant. 1:13, 14; 2:16). Cant. the apostle
   Peter, after having made mention of the appearing, of Jesus Christ,
   adds, "Whom having not seen, ye love" (1 Pet. 1:8), and for himself, he
   could appeal to Christ, as the omniscient God, and say, "Lord thou
   knowest all things, thou knowest that I love thee" (John 21:17).
   Concerning which love to Christ the following things may be considered,

   2a. First, on what accounts Christ is to be loved, and loved, by them
   that know him and believe in him: and there are many things in him and
   belonging to him which engage their love and affections to him. And he
   is to be loved,

   2a1. Because of the excellencies of his Person: as the Son of God, his
   glory is the glory of the only begotten of the Father; he is the
   brightness of his glory, and the express image of his Person; is equal
   to God, and in the glorious and lovely form of God; the whole fulness
   of the Godhead dwells in him; every perfection in Deity is to be found
   in him; and therefore has everything to attract the love of his people
   to him; hence one of the ancients said, "Est aliquid in Christo
   formosius salvatore;" there is something in Christ more amiable, more
   lovely, and more beautiful than the Saviour.

   2a2. Because he is the beloved of his Father, his dear Son, the Son of
   his love, the darling and delight of his soul, always by him, near to
   him, as one brought up with him, carried in his bosom, in which he lay,
   and was daily his delight, rejoicing always before him; all which is
   expressive of his tender affection for him, and the inexpressible
   pleasure he took in him before the world began; and which he further
   declared by putting all things into his hands, and showing him all he
   did; which instances our Lord makes mention of himself, as proofs of
   his Father's love to him (John 3:35; 5:20), and when he was here on
   earth, in human nature, both at his baptism and at his transfiguration
   on the mount, he declared, by a voice from heaven, saying, "This is my
   beloved Son, in whom I am well pleased" (Matthew 3:17; 17:5), yea, he
   loved him because he laid down his life for his sheep (John 10:17), all
   which most strongly move and excite the saints to love him.

   2a3. Because of the fulness of grace in him for the supply of their
   wants; it is a very considerable branch of the glory of Christ, as
   Mediator, and which recommends him as such, that he is "full of grace
   and truth;" as the fulness of Deity in him renders him an object worthy
   of the highest love, as a divine Person; so the fulness of grace it
   pleased the Father should dwell in him, as Man and Mediator, cannot
   fail of recommending him as suitable to indigent sinners, and of
   raising in them an high esteem of him, as a most lovely Person, and of
   attracting their affections to him, (Ps. 45:2; Cant. 5:10).

   2a4. Because of his precious names and titles; his "name" in general,
   "is as ointment poured forth," which diffuses a most sweet savour,
   alluding to his name, Messiah, which signifies "anointed;" and from
   whom the saints receive the "anointing," the graces of the Spirit,
   which are his "ointments," good and savory, "and therefore do the
   virgins love him" (Cant. 1:3), who receive all their grace and beauty
   from him, which makes them amiable and lovely to him. His name Jesus, a
   Saviour, so called because he saves his people from their sins, is a
   delightful sound in their ears; as is also, "the Lord our
   Righteousness," by whose righteousness they are justified before God,
   and become perfectly comely in his sight (Matthew 1:21; Jer. 23:6), and
   every other name and title of his in (Isa. 9:6).

   2a5. Because of the offices he bears, so useful and beneficial to his
   people; he is the "Mediator" between God and men, the day's man between
   them both, who has brought them together, and reconciled them; the
   "Surety" of the better Testament, who engaged to be a ransom for them,
   to pay their debts, to bear their sins, and make satisfaction for them,
   and to bring them to God, and set them before him; their "Prophet," to
   teach and instruct them, and enlighten in the knowledge of saving
   truths; their "Priest," to make atonement for their sins, and to
   intercede for their persons; and their "King" to rule over them,
   protect and defend them; and who would not fear and love one so great
   and respectable!

   2a6. Because of the relations he stands in to them: he is their
   everlasting Father, who has the most affectionate concern for their
   welfare; he is the most tender "Husband," who nourishes the church as
   his own flesh, and for whom he gave himself a sacrifice; he is the most
   kind and loving Brother, was born for the adversity of his brethren,
   and to bring them out of it, and is not ashamed of his relation to
   them; he is a most faithful "Friend," a friend that loves at all times,
   that sticks closer than a brother; no wonder that the church, after she
   had described him at large, should break forth in such an exulting and
   affectionate strain; "This is my Beloved, and this is my Friend, O
   daughters of Jerusalem!" (Cant. 5:16).

   2a7. Because he has all blessings in his hands for them; peace, pardon,
   righteousness, and eternal life; and God has blessed his people in him
   with all spiritual blessings; has given them grace in him, even all the
   blessings of grace, before the world began; and has made him to them
   wisdom, righteousness, sanctification, and redemption; so that he is
   their ALL in ALL, and therefore it is not to be wondered at, that he
   should be the object of their highest love.

   2a8. Particularly, because he is their Saviour and Redeemer, who
   assumed their nature, in order to die in their room and stead, and
   became the author of eternal salvation to them, and who saved them, and
   gave himself for them, to redeem them from all iniquity, and out of the
   hand of every enemy, and has by his blood obtained eternal redemption
   for them, and who has loved them, and washed them from their sins in
   his blood, and has procured the remission of them, as well as cleansing
   from them; and on all accounts they have reason to love him, and sing
   his new song of redeeming grace, "Worthy is the Lamb!" &c. (Rev. 1:5;
   5:9).

   2a9. Nor does his love cease here, nor the obligations on his people to
   love him; for he appears in the presence of God for them, and ever
   lives to make intercession for them, and is their advocate with the
   Father, in consequence of which various blessings of grace descend upon
   them.

   2a10. He will appear a second time, without sin, to the salvation of
   them that look for him; and his appearance is to be looked for, it
   being a glorious one; and is itself to be loved; and much more the
   Person, who shall appear in so much glory, and so much to the advantage
   of those that love him; for a crown of righteousness is laid up, and
   will be given to them "that love his appearing" (2 Tim. 4:8).

   2b. Secondly, the spring's and causes of love to Christ.

   2b1. It does not arise from nature; men in a state of nature are
   without Christ, without any knowledge of him, and affection for him;
   they see no form, nor comeliness, nor beauty in him, wherefore he
   should be desired by them: and this is not only the case of openly
   profane and carnal sinners, but even of some who have some notion of
   religion and sacred things; and yet ask, "What is thy beloved more than
   another beloved?" what peculiar charms, excellencies, and beauty are
   there in him, which give him a preference to all others? But this
   betrays their ignorance of Christ, and want of true affection for him
   (Cant. 5:9).

   2b2. But it is owing to the abundant grace of God in regeneration; an
   unregenerate man is destitute of it; "If God was your Father," says
   Christ to the Jews, their Father by adoption, of which regeneration is
   the evidence, "ye would love me; for everyone that loveth him that
   begat, loveth him also that is begotten of him" (John 8:42; 1 John
   5:1). Whoever loves God, who has, of his own good will and abundant
   mercy, begotten him again to a lively hope of a glorious inheritance,
   loves Christ also, who is begotten of him, though in an higher sense,
   and who is the firstborn among many brethren. Faith in Christ, and love
   to him, commence together; and both flow from the same grace and favour
   (1 Tim. 1:14), none but true believers in Christ sincerely love him;
   "faith works by love; to them that believe he is precious" (Gal. 5:6; 1
   Pet. 2:7), and none but such who by an eye of faith have seen his
   glory, fulness, and suitableness, truly love him; for,

   2b3. Love to him is owing to a special revelation of him, in the
   effectual calling; when God calls a man by his grace, he reveals his
   Son in him, and to him, in the glories of his person, and the riches of
   his grace; when he sees the King in his beauty, and is enamoured with
   him, he appears to him white and ruddy, a perfection of beauty, the
   chiefest among a thousand thousand, none like him among all the men on
   earth, nor among all the angels in heaven; he is in his esteem,
   "altogether lovely," beyond all compare, beyond all expression; all
   things are reckoned loss in comparison of the knowledge of him.

   2b4. Love to Christ arises, not only from a view of his loveliness; but
   also from a sense of his love, which passes knowledge, from a feeling
   sensation of it, shed abroad in the heart, which causes love again.
   This was the case of the sinful woman mentioned in the gospel, who
   loved much because much love was shown her, in the forgiveness of her
   sins, through the blood of Jesus; and this is the experience of all the
   saints; "we love him because he first loved us," in taking the care and
   charge of us, in assuming our nature, and in dying in our room and
   stead.

   2b5. This love is more and more heightened and increased through
   knowledge of union to him, and through communion with him; the church,
   sitting under the shadow of Christ with great delight, and his fruit
   sweet to her taste, and being brought by him into his banqueting house,
   with his banner of love displayed over her, served much to draw forth
   her love to him, and make her even sick with it; and especially being
   brought "into his chamber" by him, filled her with joy and gladness,
   and caused her to remember his love more than wine; and she observed
   this as the effect of it, "the upright love thee" (Cant. 1:4; 2:3-5).
   Thus John, the beloved disciple, being indulged with leaning on the
   bosom of Jesus, not only had a greater manifestation of Christ's love,
   but more strongly expressed his love to Christ.

   2c. Thirdly, how, in what way and manner, or in what instances, love to
   Christ shows itself.

   2c1. In a regard to all that are his, and belong to him; "His mouth is
   most sweet" to such, and he is "altogether," or "all of him, lovely,"
   in his person, in his offices, and in his people; his promises are like
   apples of gold in pictures of silver; the words of his mouth, the
   doctrines of his grace, are sweeter than the honey or the honeycomb;
   the ministers of the gospel, who bring the glad tidings of salvation,
   are beautiful and lovely; his saints are the precious sons of Zion, and
   comparable to fine gold; his ways are ways of pleasantness, his
   tabernacles amiable, and his ordinances delightful.

   2c2. In keeping his commandments; "If ye love me," says Christ, "keep
   my commandments;" this is the strongest and clearest proof of love; he
   that, from a principle of love, "keepeth them, he it is," says Christ,
   "that loveth me;" others may talk of their love to Christ; but he is
   the man that truly loves him (John 14:15, 21).

   2c3. In a carefulness not to offend him, and cause him to depart from
   them; thus solicitous was the church, and therefore fearful lest any
   offence should be given, and occasion his removal from her (Cant. 2:7).

   2c4. In a jealousy of his love, lest he should not love them at all; or
   should not love them so much as another, or another more than they;
   "Jealousy is cruel as the grave," fearful, [26] distressing, and
   insatiable (Cant. 8:6).

   2c5. In a desire of, and delight in, his company; this delight is very
   great; "I sat down under his shadow," under the shadow of his
   ordinances, enjoying his presence in them, "with great delight" (Cant.
   2:3), and this desire is very vehement, strongly expressed with great
   ardor and fervency, and the presence of Christ is importunately sought
   after (Isa. 26:9).

   2c6. In grief and concern, when he has withdrawn his presence. "In his
   favor," in his gracious presence, and under the smiles of his
   countenance, "is life," a soul is alive and comfortable; but if he
   withdraws himself, and the manifestations of his favour, it is death,
   it kills, it is intolerable; "My soul failed," swooned away, "when he
   spake," or at the parting word (Cant. 5:8). Mary, at our Lord's
   sepulchre, not finding him there, with an heart full of grief, and
   ready to break, burst out in a passionate manner, with tears, "They
   have taken away my Lord!" (John 20:13).

   2c7. In a strict search and inquiry after him until found; so the
   church, when she had lost her beloved, sought him first on her bed, in
   her chamber, and private retirement; then in the city, the assembly of
   the saints, in the "streets" and "broad" places, in the public ministry
   of the word and ordinances; and then of the "watchmen," the ministers
   of the gospel personally; and throughout the whole of the search the
   inquiry was, "Saw ye him whom my soul loveth?" and in an after similar
   case; when, through her sleepiness, slothfulness, and ingratitude, he
   withdrew from her; which, when she perceived, she sought him, but could
   not find him; she called to him, but received no answer; she met with
   ill usage from the watchmen, but this did not deter her from going in
   quest of him; she lighted upon the daughters of Jerusalem, in her
   search of him, whom she charged, that if they found her beloved, that
   they would tell him, that she was sick of love for him (Cant. 3:1-3;
   5:6-8).

   2c8. In expressions of joy upon finding him; as the church in the above
   case; "It was but little," says she, "that I passed from them, but I
   found him whom my soul loveth; I held him, and would not let him go:"
   and in the other case how does she exult in the close of her account,
   upon finding him; "This is my beloved, and this is my friend!" (Cant.
   3:4; 5:16). Cant., after our Lord's absence by death, from his
   disciples, when he rose again, and showed himself to them, it is said,
   "Then were the disciples glad when they saw the Lord" (John 20:20), and
   so it is when Christ has withdrawn himself from his people, and they
   see him again by faith, they are filled "with a joy unspeakable and
   full of glory!" and there is great reason for such joy on finding him;
   for he that finds him, "finds life, and shall obtain favour of the
   Lord" (Prov. 8:35).

   2c9. In pushing through all difficulties to enjoy him, as the church
   did; who, in search of Christ, exposed herself to the insults, blows,
   wounds, and depredations of the watchmen: so souls at first conversion,
   when their first love, the Dove of their espousals to Christ, is warm
   and ardent, like Israel of old, go after him "in a wilderness, in a
   land not sown," in very discouraging circumstances, through much
   reproach, tribulation, and affliction, from the world, and others.

   2c10. In parting with and bearing all for Christ's sake; in leaving
   relations, friends, and former companions, houses, lands, and
   everything dear and valuable, standing in competition with him: in
   denying themselves in every view, sinful self, righteous self, and
   civil self; taking up the cross cheerfully, and following him; and even
   loving not their lives unto death for his sake; Christ is the pearl of
   great price in their esteem, and they are willing to part with all
   things, and suffer the loss of all, that they may enjoy him.

   2d. Fourthly, the nature of this love.

   2d1. Universal; all of Christ, as before observed; for he is all
   lovely; his person, his people, his word and ordinances, his precepts,
   and his promises.

   2d2. Superlative; "He that loves father or mother more than me," says
   Christ, "is not worthy of me," &c. (Matthew 10:37), and the same holds
   good of any other person or thing; there is none in heaven nor in earth
   to be loved like him; he is the chiefest among ten thousand.

   2d3. Hearty and sincere; such who truly love Christ, love him "in
   sincerity," or "in incorruption" (Eph. 6:24), with a love that cannot
   be corrupted, with a love unfeigned, and without dissimulation; such
   was Peter's love to Christ, who could appeal to him as omniscient for
   the truth of it.

   2d4. Warm and fervent; such as "many waters" of sin, "temptation, and
   affliction, cannot quench;" floods of the same, more forcible, "cannot
   drown;" and from which, "tribulation, distress, persecution, famine,
   nakedness, peril and sword, cannot separate" (Cant. 8:7; Rom. 8:35).

   2d5. It should be constant, as Christ's is to us, who loves at all
   times, and to the end: but, alas! other objects present, and other
   lovers are followed after for a time; yet true love is not totally and
   finally lost; first love, though left for a while, is revived and
   restored; and the first husband is returned unto and abode by.

   2d6. It is very grateful and well pleasing to Christ; "How fair is thy
   love," says he, "my sister, my spouse; how much better is thy love than
   wine!" (Cant. 4:10), he remembers the first love of his people, the
   love of their espousals, the kindness of their youth, when forgotten by
   them: what made him put the question so often to Peter, Lovest thou me?
   One reason, among others, might be, because it was pleasing to him to
   hear him say, and so strongly aver it, that he loved him.

   2e. Fifthly, the happiness of those that love Christ.

   2e1. They are loved by him: "I love them, that love me," says Wisdom,
   or Christ (Prov. 8:17), that is, he continues to love them, and makes
   greater manifestations of himself, and of his love to them; and so he
   himself explains it, when speaking of those that show their love to
   him, by keeping his commandments; he says, "I will love him, and
   manifest myself unto him;" and this he shows by his frequent love
   visits to them, and by his prayers and preparations for them, that they
   may be with him where he is, and behold his glory.

   2e2. They are blessed who love Christ; as a curse, an "anathema,
   maranatha," is wished to those who love him not; so "grace," the best
   of blessings, is desired for those who love him in sincerity (1 Cor.
   16:22; Eph. 6:24).

   2e3. It is expressed prayer-wise, that it might be, and it is a prayer
   of faith, that it shall be; "Let them that love him, be as the sun when
   it goeth forth in his might" (Judges 5:31) for light, splendor, and
   glory; as they are when clothed with the sun, and when the Sun of
   righteousness arises upon them with healing in his wings, and as they
   will be when they shall shine as the sun in the kingdom of their
   Father.

   2e4. Those that love Christ, he, as he has promised, "Will cause to
   inherit substance" (Prov. 8:21), even a better and a more enduring
   substance than is to be enjoyed in this world, riches of grace, and
   riches of glory, durable riches and righteousness.

   3. Another branch of the grace of love is, love to men.

   3a. First, the objects of it; men.

   3a1. Angels are indeed objects of love; not the evil angels, because of
   their wickedness and apostasy from God, and because of their
   mischievous nature, continually seeking to do hurt to the persons of
   men, their souls and bodies, their properties and estates, as much as
   in them lies, and as far as they have leave; but good angels, who are
   very amiable, because of the excellencies of their nature, their
   holiness, wisdom, and strength, in which they excel; they belong to the
   family in heaven, and are of great use to saints on earth; are
   ministering; spirits to the heirs of salvation; though they are not to
   be worshipped by good men, being their fellow servants; yet they are to
   be loved, being friendly to them, and wish their welfare, and rejoice
   at it: they expressed their joy at the good will of God to men, shown
   in the incarnation of Christ for them; and there is joy among them
   whenever a sinner is converted and repents; besides, the saints will be
   like them in the resurrection, and will join them in the worship of
   God, and in communion with him for ever. But,

   3a2. It is with men, the branch of love under consideration is
   concerned; and, indeed, all men are to be loved; for this is the second
   great commandment, "Thou shall love thy neighbour as thyself;" and all
   mankind are neighbours; they are all the offspring of God, and near
   akin to one another, being all of one man's blood; nay, not only those
   that are kind and neighborly, are to be loved, but even our very
   enemies; so Christ has taught us by his precept; "I say unto you, love
   your enemies;" and by his example, in praying to his Father, "Forgive
   them, for they know not what they do!" (Matthew 22:39, 40; 5:44; Luke
   23:34), nay, we are directed to show kindness to them, and heap favors
   upon them, and thereby overcome their evil with good (Rom. 12:19-21).

   3a3. The peculiar objects of this branch of love now to be treated of
   are good men, the saints and people of God; who are,

   3a3a. Called brethren; not in a natural but spiritual relation, the
   brethren of Christ, and brethren one of another; who are brethren and
   partakers of the same heavenly calling, or are in the same church
   state, and are called the "brotherhood," and therefore should love as
   brethren (1 Pet. 2:17; 3:8). Hence this love has the name of
   Philadelphia, or brotherly love (Rom. 12:10; Heb. 13:1).

   3a3b. Disciples and followers of Christ; such who have learned Christ,
   and have learned to deny themselves, and to take up the cross and
   follow him; these, as they should love Christ, so likewise one another
   (John 13:35), and the least instance of love and kindness shown to such
   on account of what they are, is exceeding pleasing to Christ (Matthew
   10:42).

   3a3c. Believers in Christ, who are called the household of faith,
   partakers of the grace of faith, and embrace and profess the same
   doctrine of faith, these are to be loved, and special kindness shown
   unto them (Gal. 6:10; Titus 3:15), the little ones who believe in
   Christ he is so tender of, and has such a special regard unto, that he
   would have no offence given unto them; but signifies, it would fare ill
   with those who should give it (Matthew 18:6).

   3a3d. Children of God, who are such by adoption, to which they are
   predestinated, and which they receive through and from Christ, and of
   which regeneration is the evidence, and the Spirit of God the witness;
   and who become apparently so by faith in Christ Jesus, and being
   children of the same Father, ought to love one another (1 John 5:1, 2).

   3a3e. They are described as saints, who are the objects of this grace
   of love; who are called to be saints, and are called with an holy
   calling, or sanctified by the Spirit of God, and have principles of
   grace and holiness wrought in them, and live holy lives and
   conversations; and frequently does the apostle speak in commendation of
   the churches for their "love unto all the saints" (Eph. 1:15; Col.
   1:4).

   3b. Secondly, the nature of this grace of love, as exercised towards
   the saints.

   3b1. It is wrought in regeneration. Men in a state unregeneracy are
   destitute of it; "the world hates" those that are "chosen out of" it,
   and called; and that because they are so; yea, one part of the
   character of God's elect before conversion is, "hateful, and hating one
   another;" in regeneration, and not before, men are "taught of God to
   love one another;" and this is an evidence of their regeneration, (1
   Thess. 4:9; 1 John 3:14).

   3b2. This grace is very largely described (1 Cor. 13:1-13), for though
   our translators have rendered the word "charity" throughout, for what
   reason it does not appear, it should be "love;" for it is manifestly
   distinguished from alms deeds, or relieving the poor and distressed,
   which the apostle supposes may be, and yet this grace be wanting; by
   which he seems to understand love to the saints; without which, he
   suggests the greatest gifts of knowledge are nothing, and all
   pretensions to, and professions of, religion are in vain: those who are
   possessed of it, "suffer long," bear and forbear much, are "kind" to
   their fellow creatures and fellow Christians; "envy not" the superior
   gifts and graces of others; "vaunt not" over those supposed inferior to
   them; and are not "puffed up" with their own attainments; "do not
   behave unseemly," in a haughty, supercilious, and contemptuous manner
   to those in connection with them; "seek" not their "own" things,
   pleasures, profits, honours, and to exalt themselves above others; are
   not "easily provoked" to wrath against those that offend them; "think
   no evil" of others, give not way to groundless jealousies and surmises;
   "rejoice not in iniquity," in committing it themselves, nor in seeing
   it done by others; not in lies, nor in any false representations of
   things; but "rejoice in the truth," in hearing and telling truth of
   others; "bear all things," all reproaches, insults, and indignities,
   with patience and meekness; "believe all things" of good report in
   fellow Christians, not giving credit to evil spoken of them, without
   sufficient reason; "hope all things," the best concerning them, and
   that what is of ill report is not true of them; "endure all things,"
   the ill treatment and ill manners of others, with much mildness and
   gentleness.

   3b3. It should be universal; "Love to all saints;" for which some
   churches are commended, before observed; whether they be weak or strong
   believers, more or less knowing Christians, they are to be cordially
   "received" into the love and affections of the saints; and be they of
   whatsoever name and denomination in religion, they may, provided they
   appear to be Christ's, and bear his image; and let their worldly
   circumstances be what they will, no respect, as to affection, is to be
   had to persons; one in a Christian assembly with a gold ring, and in
   goodly apparel, is not to be preferred to a poor brother in mean
   raiment, as James directs (Jam. 2:1-3).

   3b4. It should be fervent (1 Pet. 1:22; 4:8), and every method should
   be taken and means used to blow up the flame of love, and to keep it
   alive; it is a sign of bad times, and of things going ill in religion,
   when "the love of many waxes cold" (Matthew 24:12).

   3b5. It should be, and where it is right it will be, unfeigned and
   sincere; so the apostle calls that love which springs from an heart
   purified under the influence of divine truths, by the Spirit,
   "unfeigned love of the brethren" (1 Pet. 1:22), it is love without
   dissimulation, real and cordial; not "in word" and "in tongue" only,
   but "in deed" and "in truth" (1 John 3:18).

   3b6. It is an active and laborious grace, by which the saints "serve
   one another," both in things temporal and spiritual (Gal. 5:13), hence
   we read of the "work and labour of love" (1 Thess. 1:3; Heb. 6:10), it
   not only works and is busy, and continually exercises itself in doing
   good, but it labours at it, and yet is not weary of well doing.

   3b7. The manner in which, or the exemplar according to which, it is to
   be exercised is, as Christ has loved his people; this is what he
   himself has enjoined, that is the argument and motive inducing to an
   observance of it (John 13:34; 15:12), yea, the apostle John, carries
   this pattern of love to such a degree, that as Christ has shown his
   love to his people in laying down his life for them; they are to show
   theirs in laying down their lives for the brethren (1 John 3:16).

   3b8. It is a very excellent grace; after the apostle had exhorted, to
   "covet earnestly the best gifts," he adds, "yet show I unto you a more
   excellent way" (1 Cor. 12:31), something more excellent than the best
   external gifts, both ordinary and extraordinary, he had before been
   speaking of; and by the connection of the words with the following
   chapter, it appears to be the grace of love, which,

   3b8a. Is the greatest of all the graces (1 Cor. 13:13), because it is
   more diffusive of goodness and kindness, and so more beneficial to
   others, though the other graces may be more useful to a man's self; and
   because of its long duration, even as to the exercise of it, which will
   be throughout an endless eternity; for "charity," or "love, never
   faileth" (1 Cor. 13:8).

   3b8b. It is an evidence of a man's being born again; "Every one that
   loveth is born of God" (1 John 4:7; 3:14), and this is the grand
   criterion of a true disciple of Christ (John 13:35). In Tertullian's
   time the heathens knew the Christians by their loving attitude toward
   one another in public, and would point unto them and say, "See how they
   love one another!" [27] such times are now to be wished for.

   3b8c. It is called the "bond of perfectness" (Col. 3:14), which
   perfectly knits and unites the saints together, and keeps the unity of
   the spirit in the bond of peace; it is the perfect bond of the church
   and its members; of the saints to one another, and of their several
   graces.

   3b8d. Without this, a profession of religion is an empty and useless
   thing; and the strongest expressions of regard unto it, speculative
   notions about it, and boastings of it, are insignificant (1 Cor.
   13:1-3). How super excellent therefore must this grace be! It is in
   vain to talk of love to God and love to Christ, where this is wanting
   (1 John 4:20).

   3b8e. It is the exercise of this grace which makes the communion of the
   saints with one another delightful; "Behold, how good and how pleasant
   it is, for brethren to dwell together in unity!" the Psalmist compares
   it, for its cheering and refreshing nature, to the precious ointment
   poured on Aaron's head, and to the dew of Hermon, and that which fell
   on the mountains of Zion (Ps. 133:1-3), and it also tends greatly to
   their edification in church fellowship; "Charity," or "love, edifieth;"
   the body, the church, being united to Christ the head, and the members
   of it fitly joined together, "maketh increase of the body, unto the
   edifying of itself in love" (1 Cor. 8:1; Eph. 4:16).

   3b8f. It is one part of the saints spiritual armor; "The breastplate of
   faith and love" is a good defence against the enemy, who cannot easily
   get an advantage where this piece of armor is carefully and constantly
   made use of; it makes the church of Christ as terrible as an army with
   banners; the love and union of saints to one another, is their great
   security against the common adversary; like the bundle of sticks in the
   fable, which, while bound together, could not be broken, but when
   separated were easily snapped asunder.

   3c. Thirdly, how, in what manner, and wherein this grace of love to one
   another manifests itself.

   3c1. By praying with and for one another; hence when our Lord

   taught his disciples to pray, he directed them to pray to God as their
   common Father; saying, "Our Father, which art in heaven;" thereby
   teaching them, that they were to pray for one another even for all
   saints, and that constantly and fervently (Eph. 6:18), which availeth
   much, and tends to godly edification.

   3c2. By bearing one another's burdens (Gal. 6:2), and this is done by
   assisting and relieving each other in distress, as much as in us lies,
   by sympathizing with each other in trouble, as the members of a natural
   body do, rejoicing with them that rejoice, and weeping with them that
   weep.

   3c3. By forbearing and forgiving one another; as God, for Christ's
   sake, and as Christ also has forgiven them (Col. 3:13; Eph. 4:31, 32;
   Luke 17:3,4).

   3c4. By rebuking and admonishing one another in love. Sin known, should
   not be suffered to lie upon a brother, without reproving for it; this
   is not kindness to him; "Open rebuke is better than secret love" (Prov.
   27:5, 6), but then such rebuke should be given in love, and with much
   tenderness; which is most likely to be kindly received and to succeed;
   "Let the righteous smite me, it shall be a kindness," &c. (Ps. 141:5),
   when such who are overtaken in a fault are restored in the spirit of
   meekness, this shows tenderness and brotherly love.

   3c5. By endeavoring to establish one another in the doctrines of the
   gospel, and of increasing light and knowledge; which is called,
   "building up themselves in their most holy faith;" which is done by
   praying and conversing together, often speaking one to another about
   divine things; not disdaining to receive instruction even from
   inferiors; thus Aquila and Priscilla expounded in a private manner the
   way of God more perfectly to Apollos, a public teacher; which he
   attended to.

   3c6. By exhorting and stirring up one another to the several duties of
   religion, both public and private (Heb. 10:24, 25).

   3d. Fourthly, there are various arguments and motives which may be made
   use of to excite to the exercise of this grace of love.

   3d1. It is Christ's new commandment; so he says, "A new commandment I
   give unto you, That ye love one another;" which yet, as the apostle
   John says, it was both old and new (John 13:34; 1 John 2:7, 8), an old
   commandment, being founded upon the original law of God; a new
   commandment, being not only an excellent one, especially as now
   delivered out, since excellent things in scripture are often called new
   ones, as a new song, &c. but because of the new edition of it under the
   gospel dispensation, and being given forth anew by Christ the lawgiver,
   in his house, called therefore, "The law of Christ," which is the law
   of love; and having a new pattern and exemplar of it, and a new move
   and argument added to it, mentioned by Christ himself; "As I have loved
   you, that ye also love one another" (John 13:34; 15:12).

   3d2. The love of God and Christ should engage unto it; the love of God
   in the mission and gift of his Son to die for us, and become the
   propitiation for our sins; "Beloved," says the apostle, "if God so
   loved us, we ought also to love one another" (1 John 4:11), and the
   love of Christ in giving himself for us, an offering and a sacrifice to
   God, to atone for our sins; "Walk in love, as Christ hath loved us,"
   &c. (Eph. 5:2).

   3d3. The relation the saints stand in one to another, is a reason why
   they should love one another; they are members of the same body, and
   should have an affection and sympathy for one another; as the members
   in a natural, so they in a spiritual way; they are children of the same
   Father, and belong to the same family, and are all brethren; this is
   the argument Moses used with the Israelites at variance (Acts 7:26).

   3d4. The comfort and joy of ministers should be an argument with saints
   to mutual love; it is with the greater pleasure they pursue their
   studies and labour in their ministrations, for the good of souls, when
   peace and love are cultivated among them; but when it is otherwise, it
   is greatly discouraging and distressing to them, and they go on heavily
   in their work; for where envying and strife are, there is confusion,
   and every evil work; which is very disagreeable, and makes
   uncomfortable; yea, the comfort of the saints themselves, and their
   edification are hereby greatly hurt; wherefore both with respect to
   ministers and people, the apostle exhorts to love and unity (Philemon
   2:1,2; 2 Cor. 13:11), and that "brotherly love continue;" for the love
   of God and Christ continues; nothing can separate from it; they love to
   the end: the relation of saints continues; being once the children of
   God, and brethren of Christ, and of one another, they always remain
   such, and in the family, in the house of God, where they abide, and
   from whence they are never removed; and if brotherly love continues
   not, churches cannot continue long; a house divided against itself
   cannot stand; the church at Ephesus was threatened with a removal of
   the candlestick, or church state, unless they repented, because they
   had left their first love.
     __________________________________________________________________

   [26] "Res est soliciti plena timoris amor." Ovid.

   [27] Apolog. c. 39.
     __________________________________________________________________

  Chapter 10

    OOF SPIRITUAL JOY

   Joy is a fruit of the Spirit, which follows love; "The fruit of the
   Spirit is love, joy" (Gal. 5:22), it attends faith and hope; and as
   these graces are in exercise, and increase, so does spiritual joy;
   hence we read of "the joy of faith," and "the rejoicing of hope" (Phil.
   1:25; Heb. 3:6), it enters very much into the Christian's character and
   experience, and is peculiar to saints and believers in Christ.
   Concerning which may be observed,

   1. The objects of it.

   1a. First, not a creature, nor creature enjoyment, nor outward
   privilege, nor duty; but Jehovah himself, the Lord and God of all;
   therefore called by David, "God, his exceeding joy;" that is, the
   object of his great joy and gladness (Ps. 43:4). To glory in riches,
   wisdom, and strength, and to boast of them, is not right; and to
   rejoice in such boastings, "All such rejoicing is evil" (Jam. 4:16), to
   rejoice in anything of this kind, is to "rejoice in a thing of nought,"
   in a nonentity, and in what is of no account (Amos 6:13), and so to
   rejoice in youthful pleasures and vanities, and indulge to them in the
   highest degree; such joy is not spiritual, or the fruit of the Spirit;
   but is carnal and sensual, and but for a season; and to glory, and
   boast of, and trust in fleshly descent, in birth privileges, and in the
   duties of religion, and in a man's own righteousness, and please
   himself with such things, is only the joy of an unregenerate man, and
   of an hypocrite, which is but for a moment, but the Lord himself is the
   proper object of joy; to rejoice in him is what is exhorted to, both in
   the Old and New Testaments (Ps. 33:1; Philemon 4:4). So the prophet
   Habakkuk did, and resolved to do, in the worst of times, when all
   creature mercies failed; "Yet I will rejoice in the Lord; I will joy in
   the God of my salvation!" (Hab. 3:17,18), not in him merely as the
   Creator, from whom are had being, life, and breath, and all things,
   which yet is matter of joy (Ps. 149:2; Job 35:10), nor in him merely as
   the God of providence, and a kind benefactor, the preserver of men, and
   gives them all things richly to enjoy, so that they have reason to
   rejoice "in every good thing," which the Lord in his providence gives
   unto them; but more especially saints rejoice in him as their covenant
   God; "I will greatly rejoice in the Lord," says the church; "My soul
   shall be joyful in my God!" (Isa. 61:10), as her covenant God, which is
   the sum and substance of the covenant, and includes and secures every
   blessing of it, and always continues; who, as such, is the God of all
   grace, and blesses with all spiritual blessings, and gives both grace
   and glory, supplies all the wants of his people out of his riches in
   glory, by Christ; and causes all grace to abound towards them, and will
   never suffer them to want any good thing; he is their portion now, and
   will be for ever; and as such they rejoice in him; and particularly,

   1a1. In the attributes of God; which are all on the side of his people,
   and are exercised for their good, and they receive benefit and
   advantage from; and not only his power, wisdom, truth, and
   faithfulness, his goodness, grace, and mercy, are matter of joy; but
   even his justice and holiness, in which he is so glorious; "Rejoice in
   the Lord, ye righteous, and give thanks at the remembrance of his
   holiness" (Ps. 97:12).

   1a2. The everlasting love of God is matter of joy to the saints; as the
   Lord rests in his love, and rejoices over them with joy, so they
   rejoice in his love to them; it is that river the streams whereof, the
   blessings which flow from it, make glad their hearts; (see Jer. 31:3),
   a view of interest in it puts more joy and gladness into the hearts of
   the Lord's people than the largest increase of worldly things; it makes
   what they do enjoy blessings indeed; for there is no curse in their
   blessings; a little, with the favour of God, is better than the riches
   of many wicked; mean fare, a dinner of herbs, where the love of God is
   enjoyed, is preferable to the most delicious dainties without it; and
   greater reason there is for a man to boast of, and rejoice in this,
   that he knows the Lord, as exercising lovingkindness in the earth, and
   delighting therein, than to rejoice and glory in the greatest outward
   attainments of body, mind, and estate; a sense of the love of God shed
   abroad in the heart by the Spirit, supports under all the trials and
   exercises of this life; and even causes to glory in tribulations, and
   to rejoice in hope of the glory of God; since neither tribulation,
   distress, persecution, famine, nakedness, peril, nor sword, can
   separate from it; yea, the loving kindness of God is better than life
   itself, than which nothing is dearer to a man; yea, when men are
   influenced by this love, they love not their lives unto the death; it
   is death to them when they are without a sense of this love; but, "in
   the favour of God," and the enjoyment of it, is "life," it revives and
   comforts (Ps. 30:5), and what makes the love of God greater cause of
   joy is, that it is everlasting and unchangeable; though God may be
   displeased with his people, and chastise them because of their sins;
   yet he never takes away his lovingkindness from them; and though he
   hides his face from them for a moment, yet with everlasting kindness he
   has mercy on them; nor shall it ever depart from them; it is more
   immovable than hills and mountains, and is established both by the
   promise and oath of God; and there is nothing in heaven, earth, and
   hell that shall ever separate from it; every thought concerning it,
   meditation upon it, and discovery of it, fills with joy unspeakable; a
   thought of it is with the greatest pleasure and delight; meditation on
   it is sweet; and while musing upon it, the fire of divine love is
   inflamed, and burns within, and breaks forth in expressions of joy and
   gladness; and nothing can yield greater satisfaction than to be
   remembered with the favour God bears to his own people; and the love of
   God is to be remembered more, and is more exhilarating to the soul,
   than wine is to the animal spirits (Song of Sol. 1:2, 4; Zech. 10:7).

   1a3. The saints' election of God is matter of joy unto them; that
   "their names are written in heaven" (Luke 10:20), in the Lamb's book of
   life, in the book of divine predestination to the adoption of children,
   and to eternal life; and therefore it cannot be such a gloomy and
   melancholy thing, as some who are strangers to it, and ignorant of it,
   represent it; but is, as the XVII^th article of the church of England
   expresses it, "Full of sweet, pleasant, and unspeakable comfort to
   godly persons." So Calvin [28] observes, that "those who search into it
   rightly and in due order, as it is contained in the word, fetch choice
   consolation from it." And even Arminius himself says, [29] "It serves
   to comfort afflicted consciences."

   It is the foundation blessing of grace, and the standard according to
   which all others are dispensed; God blesses his people with all
   spiritual blessings in Christ, according as he hath chosen them in him
   before the foundation of the world; this stands at the head of them, it
   is the first link in the chain of salvation, to which the rest are
   fastened, and by it secured; "Whom he did predestinate them he also
   glorified;" it always "obtains;" or those who are chosen certainly
   enjoy every blessing of grace, life, righteousness, and salvation (Eph.
   1:3,4; Rom. 8:30; 11:7), from hence springs all the grace of the Spirit
   dispensed by him in regeneration and sanctification; sanctification of
   the Spirit is fixed and established in the decree of election, as a
   mean, and is as certain as the end, salvation; holiness of heart and
   life is what men are chosen to, and what certainly follows upon their
   election of God; and so belief of the truth, or faith in Christ; and as
   many as are ordained unto eternal life, believe; hence true faith is
   called, "the faith of God's elect:" eternal glory and happiness is
   secured by it; they that are chosen, are chosen to the obtaining of the
   glory of Christ; and which, in consequence, they most assuredly enjoy;
   they cannot finally and totally be deceived and come short, of that
   glory; no charge can be brought against them; and should any, it would
   not issue in their condemnation; they that are written in the Lamb's
   book of life enter into the new Jerusalem; and those who are
   predestinated are glorified. This is the foundation which stands sure;
   the seal of which is, "The Lord knows them that are his;" men are elect
   according to the foreknowledge of God, and that foreknowledge never
   fails; and therefore the purpose of God, according to election, stands
   sure; not upon the will and works of men, but upon the sovereign will,
   certain knowledge, and everlasting love of God; all which lay a solid
   foundation for joy and gladness.

   1a4. The covenant of grace God has made with his chosen in Christ, is
   another thing which yields abundance of joy to the believer, both in
   life and in death; in a view of which, with what joy and exultation
   does the sweet singer of Israel express himself among the last words he
   uttered (2 Sam. 23:5), what makes this covenant so desirable, pleasant,
   and joyful is, that it is "everlasting;" from everlasting to
   everlasting; from everlasting, for so early was Christ set up as the
   Mediator of it; blessings of grace were given, and grants of grace
   made, to the elect in Christ, before the foundation of the world; and
   eternal life was promised before the world began; nor will it ever be
   broken, made null and void; nor be antiquated, and succeeded by another
   covenant; but will always remain in full force; and so administer
   constant and perpetual joy to the covenant ones. It is also "ordered in
   all things," to secure the glory of the divine persons; and for the
   display of the divine perfections; and for the good and happiness of
   those who are interested in it; it is full of blessings of grace,
   mercy, and goodness, called, "The sure mercies of David," which are
   sure to all the seed; and of exceeding great and precious promises,
   which are all yea and amen in Christ, and suitable to the cases and
   circumstances of the Lord's people; which fitly spoken and applied, are
   as pleasant and delightful as apples of gold in pictures of silver, and
   give inexpressible joy and delight; "I rejoice at thy word," says
   David, a word of promise, "as one that findeth great spoil" (Ps.
   119:162), which suggests a great degree of joy. To which may be added,
   that this covenant is free, absolute, and unconditional: its promises
   do not depend on conditions to be performed by men; but run thus, I
   "will," and they "shall;" "I will be their God, and they shall be my
   people; I will put my fear into their hearts, and they shall not depart
   from me," &c. This covenant is also said to be "sure," its matter, its
   blessings, and its promises; it is "confirmed of God in Christ;" it is
   established by the oath of God, and ratified by the blood of Christ,
   the blood of the everlasting covenant; it is as immovable as hills and
   mountains, and more so; they may be removed, but the covenant of peace
   shall never be removed; it is what God has commanded for ever; so that
   there is no fear of its ever failing; and affords an deficient source
   of joy: "all," or the whole of "salvation" is contained in it, and
   secured by it, salvation spiritual and eternal; in it Christ is
   appointed and settled as the author of it; the blessings of salvation
   are provided, and the persons for whom they are designed, given to
   Christ in it, the Israel that shall be saved by him with an everlasting
   salvation. So that David had great reason to say, "This is all my
   desire;" as containing in it all that was desirable by him, delightful
   to him, and that could afford him joy and pleasure.

   1b. Secondly, Christ, and things relating to him, are the objects of
   the spiritual joy of saints; this enters into the very character of
   true Christians and believers in Christ, who are described as such who
   "rejoice in Christ Jesus, even with joy unspeakable and full of glory"
   (Philemon 3:3; 1 Pet. 1:8). The things relating to him, which are
   matter and ground of joy, are such as relate both to his person and to
   his work.

   1b1. First, that relate to his person, as the Word and Son of God,
   equally a divine person with his Father, the "brightness of his glory,
   and the express image of his person" (Heb. 1:3). As,

   1b1a. The greatness of his person; the great God, God over all blessed
   for ever, who thought it no robbery to be equal with God, having all
   the perfections of deity, the consideration of which yields joy to
   believers in him; hence they know and may conclude that all he did and
   suffered in human nature united to his person, answered the ends for
   which they were done and suffered; his righteousness is the
   righteousness of God, and so unto and upon all them that believe; his
   blood the blood of the Son of God, and as such has a virtue to cleanse
   from all sin; his sacrifice the sacrifice of himself, and so of a sweet
   smelling savour to God, and of efficacy to atone for sin; and his
   salvation a great salvation, plenteous and complete, he being the great
   God and our Saviour; hence also they are satisfied that they must be
   safe in his hands, out of which none can pluck them; that he is able to
   keep them from falling, and to save to the uttermost all that come unto
   God by him.

   1b1b. The fitness of his person; having taken the human nature into
   union wish his divine person, he is very proper to be the mediator
   between God and man, to be a days man to lay his hands on both, to take
   care of things pertaining to the law and justice of God, and the honour
   of them; and to make reconciliation for the sins of the people; a work
   which neither angels nor men were fit for and capable of; but God in
   his infinite wisdom found Christ to be a proper person to give himself
   a ransom for his people, and deliver them from destruction, which is
   great joy unto them.

   1b1c. The fulness of his person; both the fulness of the Godhead, which
   dwells substantially in him, and the fulness of grace which it has
   pleased the Father should dwell in him, for the supply of the wants of
   his people; in which grace they are strong, and out of which they
   receive grace for grace, and "with joy draw water out of the wells of
   salvation" in him (Isa. 12:5).

   1b1d. The beauty of his person; who is fairer than the children of men,
   white and ruddy, a complete beauty, the chiefest among ten thousand,
   and altogether lovely; to see him, the King, in his beauty, is a
   ravishing sight, and which fills with joy unspeakable and full of
   glory; "this," says the church after she had described him at large
   with an air of joy and pleasure, "this," this amiable lovely person,
   "is my beloved and my friend" (Song of Sol. 5:10-16). I take no notice
   of the offices of Christ, of prophet, and priest, and king; nor of the
   relations he stands in to his people of father, husband, brother,
   friend, though they are a fund of joy to true believers.

   1b2. Secondly, There are other things which relate to the work of
   Christ, which are matter of joy to gracious souls; as salvation by him
   in general, everlasting righteousness wrought out by him in particular,
   and atonement of sin by his sacrifice.

   1b2a. Salvation in general; this is the work Christ was appointed to,
   which was given him, and which was with him when he came into the
   world, and which he came to do, and is become the author of; the church
   is called upon to rejoice in a view of his being about to come to
   effect it; and it is prophetically said of those who should be upon the
   spot when he came about this work, that they should say, "We will be
   glad, and rejoice in his salvation" (Zech. 9:9; Isa. 25:9), and both
   Old and New Testament saints have rejoiced in it, in a view of its
   certain accomplishment, of its fulness and suitableness to them, and of
   the glory of God displayed in it; "We will rejoice in thy salvation,"
   says David (Ps. 20:7), and in such a frame of soul was Mary, the mother
   of our Lord, when she said, "My spirit hath rejoiced in God my
   Saviour;" and great reason there is for the exercise of spiritual joy
   on this account, since,

   1b2a1. It is a salvation of the souls of men, not of their bodies from
   temporal evils, but of their souls from everlasting destruction (1 Pet.
   1:8, 9), it is a salvation of the soul, the more noble part of man,
   which is of more worth than a world, the redemption of which is
   precious, requires a great price to ransom, and must have ceased for
   ever, without any hopes of attaining it, had not Christ undertook it.

   1b2a2. It is for sinners, for the chief of sinners, which makes it a
   joyful sound; and he has the name of Jesus for this reason, because he
   "saves his people from their sins," than which nothing can be matter of
   greater joy to sensible sinners (1 Tim. 1:15; Matthew 9:13; 1:21).

   1b2a3. It is a salvation of them from sin, even from all sin, original
   and actual; and from the guilt of it, and from punishment for it, and
   from all wrath to come it is deserving of; for Christ has delivered
   them from that, having sustained it in their room; and being justified
   by his blood they shall be saved from wrath through him; and indeed
   they are saved by him from every enemy, and from whatsoever they may
   fear any harm to come to them, sin, Satan, law, hell, and death.

   1b2a4. This salvation is entirely free; it is by grace and not of
   works; according to abundant mercy, and not by works of righteousness
   done by men. The blessings of salvation, signified by gold, fine linen,
   &c. are indeed to be bought, but without money and without price; that
   is, they are to be had freely; they are all of free grace; every part
   and branch of salvation is free; it is only looking to Christ and being
   saved; "Look unto me, and be ye saved, all the ends of the earth" (Isa.
   45:22), and what joyful news is this!

   1b2a5. It is a great salvation, plenteous and complete; it is great,
   "How shall we escape, if we neglect so great salvation?" wrought out by
   a great Saviour, for great sinners; obtained at a great expense, the
   blood of Christ; and expressive of the greatest love; it is large and
   plenteous, it includes all the blessings of grace and glory; it is
   complete, it is from all sin and sorrow, and from every enemy; those
   that are saved, are saved to the "uttermost," and for ever; for,

   1b2a6. It is eternal; the Israel of God, all the chosen, redeemed, and
   called ones, are saved in the Lord with an "everlasting salvation;"
   Christ is the author of "eternal salvation" to his people; and he has,
   by his blood, obtained for them, "eternal redemption;" wherefore, "the
   ransomed of the Lord shall come to Zion with songs, and with
   everlasting joy upon their heads" (Heb. 5:9; 9:12; Isa. 45:17; 35:10).

   1b2a7. It is exceeding suitable to the case and circumstances of
   sinners, and makes for the glory of God; such a Saviour as Christ is,
   becomes men lost and done in themselves; and such a salvation be has
   wrought out, exactly answers their necessities, and therefore cannot
   but be joyful to them; and the rather do they rejoice at it because of
   the glory of God, of all the divine perfections which is great in it;
   if the angels rejoiced at the good will of God to men in it, and sung
   glory to God on account of it, how much more reason have men to do so,
   who have hope of interest in it?

   1b2b. A branch of Christ's work in particular, which he had to work,
   and has wrought out, is everlasting righteousness; this, as a surety of
   his people, he was under obligation to fulfil, even all righteousness;
   he was sent, and came into the world, and was made under the law, that
   the righteousness of it might be fulfilled by him; and he is become the
   fulfilling end of it to them that believe; and such who are made to see
   their need of his righteousness, and are enabled to look unto it, and
   lay hold on it, as their righteousness before God, rejoice in it as the
   church did (Isa. 61:10), and there are many things respecting this
   righteousness which are matter and ground of joy to a believing soul.

   1b2b1. It is "the righteousness of God" which is "revealed from faith
   to faith" in the gospel; a righteousness wrought out by one that is God
   as well as man; which is approved by God, and well pleasing to him; and
   which he imputes without works: and being the righteousness of God, and
   not a creature's, it is unto all and upon all them that believe; and
   has a sufficient virtue in it to justify all the Lord's people; "all
   the seed of Israel" (Isa. 45:25).

   1b2b2. It is satisfactory to the law and justice of God; it is
   commensurate to all the demands of the law; that "commandment is"
   indeed "exceeding broad;" it is very extensive, and reaches to every
   duty, respecting God and man; but the righteousness of Christ is as
   large and as broad as that, and exactly answers to it; and so secures
   from all condemnation by it; and being so complete, justice is well
   pleased and fully satisfied with it, spying no fault nor blemish in it;
   wherefore the Lord's people are presented by Christ in it to his
   Father, "unblameable and unreproveable in his sight" (Col. 1:22).

   1b2b3. It acquits and absolves from all sin; by it those who believe in
   Christ are "justified from all things," from all sins; from which there
   is no justification by the law of Moses, there being some sins for
   which no sacrifice was provided by that law; but when a soul is clothed
   with this "change of raiment," the robe of Christ's righteousness, all
   his "filthy garments" are taken from him, and all his iniquities caused
   to pass from him, and he stands "without fault before the throne,"
   before God, the Judge of all.

   1b2b4. It renders acceptable in the sight of God; such as have on the
   righteousness of Christ are "accepted in the beloved;" God is well
   pleased with him, and with them in him, and that for his righteousness
   sake; they are perfectly comely through his comeliness put upon them;
   they are all fair, and no spot in them; a perfection of beauty

   1b2b5. This righteousness of Christ is entirely free; it was freely
   wrought out by Christ, and is freely imputed to men; it is a free gift
   bestowed upon them, and as such is received by them; yea, faith, which
   receives it, is the gift of God; and therefore the justified ones are
   said to be, "justified freely by the grace of God" (Rom. 3:24).

   1b2b6. It affords much peace and comfort to those who see their
   interest in it; "This work of righteousness is peace:" the "kingdom of
   God," or reigning grace in the hearts of his people, lies in
   "righteousness and peace;" in the righteousness of Christ revealed unto
   them, and received by faith; the consequence of which is, peace of
   soul, and tranquillity of mind (Isa. 32:17; Rom. 14:17; 5:1).

   1b2b7. This righteousness is an "everlasting" one; it always continues
   to justify, and to be a constant ground of peace and joy; it can never
   be lost: the righteousness of Adam was lost, and so was that of the
   angels that sinned; but this will always remain, and be in sight before
   God, as the justifying righteousness of his people; "My righteousness,"
   says the Lord, "shall be for ever" (Dan. 9:24; Isa. 51:6, 8).

   1b2b8. It entitles to eternal life; without a righteousness none can
   "inherit the kingdom of God;" and it must be a better righteousness
   than a man's own, that can give a man entrance into the kingdom of
   heaven; but being justified by that, men are "made heirs according to
   the hope of eternal life;" hence justification by the righteousness of
   Christ is called, "The justification of life" (Titus 3:7; Rom. 5:18).

   1b2c. Another part of Christ's work, and a very principal one, was to
   make atonement for sin; this was the work appointed for him in council
   and covenant, and declared in prophecy; namely, "To make reconciliation
   for iniquity" (Dan. 9:24), and for this purpose he became man, "To make
   reconciliation for the sins of the people;" and in the end of the world
   appeared in human nature, "To put away sin by the sacrifice of himself"
   (Heb. 2:17; 9:26), and by that one sacrifice he has made perfect
   expiation of the sins of his people, and which is matter of exceeding
   great joy unto them; "We joy in God, through our Lord Jesus Christ, by
   whom we have now received the atonement," being reconciled to God by
   the death of his Son (Rom. 5:10, 11), and great reason there is for it,
   since full and complete pardon of sin proceeds upon it; God, for
   Christ's sake, and upon the foot of his atoning sacrifice, forgives all
   trespasses; an application of which forgiveness, causes joy and
   gladness, and makes the bones which were broken to rejoice; a sense of
   pardoning grace fills the soul with thankfulness to God, and yields
   abundance of spiritual consolation; and in this way God would have his
   people comforted by his ministers (Isa. 40:1, 2).

   1c. Thirdly, besides the person and work of Christ, there are other
   things either antecedent to it, or consequent on it; which are matter
   of joy to believers in him. As,

   1c1. His incarnation, in order to do his work; this is spoken of by the
   evangelic prophet, as if it was over in his days, it being so certain
   to him and other believers; "To us a child is born;" and this he
   represents as occasion of great joy, that men would rejoice on account
   of it "according to the joy in harvest, and as men rejoice when they
   divide the spoil" (Isa. 9:3, 6), times of as great rejoicing as can be
   well named; and when it actually came to pass, the angel who brought
   the tidings of it to the shepherds, said, "Behold, I bring you good
   tidings of great joy!" (Luke 2:10, 11), and the disciples who first had
   knowledge of the incarnate Saviour, how did they exult and rejoice,
   saying, "We have found the Messiah!" they describe their joy as such
   who had found a great spoil; as the prophet Isaiah foretold (John 1:41,
   45).

   1c2. The sufferings and death of Christ, by which he accomplished the
   work of redemption and salvation; for though they were painful to
   Christ, and in some respects occasion mourning to saints, whose sins
   were the cause of them; yet they make up a great part of the gospel of
   salvation; a crucified Christ is indeed the sum and substance of it;
   which, though foolishness to some, and stumbling to others, is to them
   that are saved the wisdom and power of God; this is the first and grand
   article of it, that Christ died for our sins, according to the
   scriptures; and makes it the good news it is, and the saying worthy of
   acceptation; it affords matter of exultation, and even of glorying and
   boasting (Gal. 6:14).

   1c3. The resurrection of Christ from the dead, after he had finished
   his work, is another source and spring of joy; as an angel brought the
   good news of the incarnation of Christ, so likewise of his resurrection
   from the dead; to the women who attended the sepulchre of Christ, the
   angel who rolled back the stone from it said, "He is not here; for he
   is risen;" the tidings of which they brought with joy to the disciples
   (Matthew 28:6, 8), and what joy did the disciples express on this
   account; "The Lord is risen indeed," say they, "and has appeared to
   Simon!" and still more when they saw him themselves; "Then were the
   disciples glad, when they saw the Lord" (Luke 24:34; John 20:20), and
   such and so many are the benefits arising from the resurrection of
   Christ, as well as from his sufferings and death, that believers can
   take courage and say, "Who shall lay anything to the charge of God's
   elect?" not only because Christ has died, but "rather" because "he is
   risen again," risen again for their justification (Rom. 8:33, 34;
   4:25).

   1c4. The ascension of Christ to heaven, and his exaltation there, give
   joy to his saints; it did to his disciples, who were present at his
   ascension; for when he was parted from them, and carried up into
   heaven; instead of sorrowing for it, "they worshipped him," and
   "returned to Jerusalem with great joy" (Luke 24:51, 52), and all true
   believers by faith "see Jesus crowned with glory and honour," sitting
   at the right hand of God, highly exalted above every name, angels,
   authorities, principalities, and powers being subject to him; and he
   having received gifts for men, which he bestows upon them, even
   unworthy and rebellious ones; all which affords them the greatest joy
   and pleasure; "The Lord reigns, Let the earth rejoice" (Ps. 97:1).

   1c5. The intercession of Christ; his appearing in the presence of God
   for his people, his advocacy with the Father, his ever living to make
   intercession for them, is matter of great joy, and from which they
   receive much benefit; this brings up the rear of those things which lay
   the foundation of the triumph of faith; "Who shall lay anything to the
   charge of God's elect?" this is supported not only by the death of
   Christ, and by his resurrection from the dead, and by his session at
   the right hand of God; but by his intercession there; "Who also maketh
   intercession for us," and answers to, and removes all charges brought
   against, them. And whereas to them that look for him, he will appear a
   second time without sin unto salvation, the forethoughts, and
   foreviews, and firm belief saints have of it, cause them to exult in
   their present state; "To look up, and lift up their heads, since their
   redemption draweth nigh" (Luke 21:28).

   1d. Fourthly, some things under the gospel dispensation, and respecting
   that are the objects of the joy of gracious souls. As,

   1d1. The ministration of the gospel; this is matter of joy to all
   sensible and awakened sinners; the three thousand pricked to the heart
   under Peter's sermon "gladly" received the word, preaching pardon and
   salvation by Christ; when Christ was preached in Samaria there was
   "great joy" in that city, in such who believed Philip preaching the
   things concerning the kingdom of God; when the jailor, who said to the
   apostles, "Sirs, What must I do to be saved?" had the word of the Lord
   spoken to him, and to them in his house, he "rejoiced, believing in
   God, with all his house:" and there is great reason for it; it is the
   gospel of salvation, which publishes the good tidings of it; and when
   accompanied with the Spirit of God, it is the power of God unto
   salvation; it is the voice of Christ, the bridegroom, and everyone that
   hears and knows that voice "rejoiceth" greatly because of it; it is a
   joyful sound of love, grace, and mercy, of peace, pardon,
   righteousness, and salvation; it is food to hungry souls; the sincere
   milk of the word, by which newly born babes are nourished and grow; and
   by those of riper age it is esteemed more than their necessary food;
   they find the word, and eat it, and it is "the joy and rejoicing of
   their hearts."

   1d2. The administration of ordinances, baptism and the Lord's supper;
   which give such views of Christ in his sufferings and death, burial,
   and resurrection from the dead, and of the benefits arising from them,
   as yield delight to believing souls; the eunuch, upon his baptism,
   "went on his way rejoicing;" the supper of the Lord is a "feast of fat
   things," a rich entertainment, where the flesh of Christ, as "meat
   indeed," and the blood of Christ, as "drink indeed," are presented to
   faith to feed upon; these ordinances are "breasts of consolation," at
   which saints may "suck and be satisfied," and "milk out," and be
   "delighted" with the abundance of the glory in them; these are the
   "lattices" through which Christ shows himself, and these the
   "galleries" in which he is beheld, to the great joy and satisfaction of
   those who are favored with a sight of him.

   1d3. The prosperity of the interest of Christ; whether it be through
   the numerous conversions of men, and additions of them to the church,
   gives joy, as when Paul and Barnabas, as they passed through Phoenicia
   and Samaria, in their way from Antioch to Jerusalem, declared the
   conversion of the Gentiles, "it caused great joy to the brethren" (Acts
   15:3), or whether through peace, love, and unity, prevailing and
   subsisting among the saints, which give pleasure to all the well
   wishers to Zion's prosperity; as it did to David, who prayed earnestly
   for it (Ps. 122:6-9).

   1d4. The reign of Christ, both spiritual and personal, will cause great
   joy in the saints. His spiritual reign, and the more glorious
   appearances of that, when the kingdoms of this world shall become his;
   upon which the four and twenty elders, the representatives of gospel
   churches, will, with the greatest solemnity and reverence, "give
   thanks" to him, because he has taken to himself his "great power and
   reigned" (Rev. 11:15-17), and when antichrist, and the antichristian
   states, shall be destroyed, the fullness of the Gentiles brought in,
   and the Jews converted, these voices shall be heard in heaven, the
   church, "Let us be glad and rejoice, and give honour to him, for the
   marriage of the Lamb is come" (Rev. 19:1).

   1d5. And especially when Christ himself shall appear, and his
   tabernacle shall be with men: and an anticipation of all this by faith,
   gives to believers a joy and pleasure now; that things will not always
   be in the state they now are, but in a much more happy one, even on the
   earth.

   1e. Fifthly, The heavenly glory and happiness of a future state to all
   eternity, is the object of the saints present joy; when they shall
   actually possess it, they will then "enter into the joy of their Lord;"
   into the place of the celestial feast, [30] to partake of it, where
   will be fulness of joy; (see Matthew 25:10), and even now they can
   "rejoice in hope of the glory of God;" believing, that whereas they
   "suffer with" Christ, they shall be "glorified together;" and that when
   Christ, who is their life, shall appear, they shall "appear with him in
   glory!" and in the faith and hope of this they rejoice and are glad.

   2. The author and cause of this spiritual joy.

   2a. The efficient cause is God, he who is the object is the author of
   it, God, Father, Son, and Spirit; and which is therefore called, "The
   joy of the Lord" (Neh. 8:10; 12:43). It is "the God of hope," the
   object, author, and giver of that grace, who "fills with joy and peace
   in believing" in Christ (Rom. 15:13), who is God the Father: Christ
   himself is the author of this joy; and he calls it, "my joy;" as it is
   both objectively and efficiently; it is he that gives "beauty for
   ashes, the oil of joy for mourning, and the garment of praise for the
   spirit of heaviness" (John 15:11; Isa. 61:3). And the Spirit of God is
   concerned in it; it is one of the fruits of the Spirit, and is ranked
   with the first of them (Gal. 5:22), and is called, "joy in the Holy
   Ghost;" because produced by him (Rom. 14:17).

   2b. The instruments or means of it are, the ministers of the gospel,
   through the ministration of the word, and the administration of
   ordinances; they are the bringers of good tidings of good, the
   publishers of peace and salvation, and the means of spreading much joy
   among the saints (Isa. 52:7), they do not pretend to have "dominion
   over the faith" of believers, but to be "helpers of their joy" (2 Cor.
   1:24).

   3. The nature and properties of this joy.

   3a. It should be constant: the exhortations to it are, "Rejoice
   evermore," and "rejoice in the Lord always!" (1 Thess. 5:16; Phil.
   4:4), and there is great encouragement from the Lord always to rejoice
   in him; and the character of the saints and people of God in this
   present state of things is, "as sorrowful, yet always rejoicing" (2
   Cor. 6:10), yea, the apostle James exhorts believers, to "count it all
   joy, when they fall into divers temptations," or afflictions, since
   these all work for good; are for the trial, brightening, and increasing
   the graces of the saints, and for the glory of God (Jam. 1:2,3). Yet,

   3b. It is imperfect in the present state, and often interrupted;
   sometimes, through the prevalence of indwelling sin, and the breakings
   forth of the corruptions of the heart; so that saints have no rest in
   "their bones," no joy in their hearts "because of their sin;" and cry
   out with the apostle, "O wretched" men that they are! this was
   sometimes the case of David, Isaiah, and the apostle Paul (Ps. 38:3;
   Isa. 6:5; Rom. 7:23, 24), sometimes through the temptations of Satan,
   who throws his fiery darts, which give pain, and sorely grieve; and
   when he has leave, sifts as wheat is sifted, which occasions great
   disquietude and distress; and beats and buffets, which causes great
   trouble and uneasiness; and he goes about like a roaring lion, to
   frighten and terrify when he cannot devour. And also through divine
   desertions, for when God hides his face from his people, they are
   troubled; nay, left in such darkness and distress, as even to be
   distracted with terrors, and ready to die; as was the case with David,
   Heman, and others. Yet,

   3b3. This joy may come again, be restored, and greatly increase: joy
   sometimes comes in the morning, after a night of darkness; and the joys
   of salvation have been restored after the bones have been broken,
   through backslidings and falls into fin; yea, there may be an increase
   and overflow of joy; and it is promised, "The meek shall increase their
   joy in the Lord" (Isa. 29:19), this is done by enlarged discoveries of
   the love of God, directions into it, and a fresh shedding abroad of it
   in the heart; by Christ, the Sun of righteousness, arising with healing
   in his wings; by some renewed sights of Christ, and appropriating views
   of him; and by an increase of faith in him; for as that grace grows,
   there is a furtherance of joy, called, "The furtherance and the joy of
   faith;" it is in a way of believing souls are filled with joy and
   peace, and through a sight by faith of an unseen Jesus. Meditation on
   the love of God, and person of Christ, contributes much unto it; and
   prayer is often a means of it; God makes his people joyful in the house
   of prayer: the preaching of the gospel is frequently blessed to this
   purpose; it has a tendency to promote spiritual joy; and, indeed, the
   end and design of it is, "that joy might be full" (Phil. 1:25; Isa.
   56:7; 1 John 1:4).

   3b4. It is a joy that is unknown to the men of the world; a "stranger,"
   one that is a stranger to God and godliness, to Christ and the things
   of Christ, to the Spirit and to the gospel, "intermeddles not" with it,
   has no experience of it, nor share in it (Prov. 14:10), it passes the
   understanding of a natural man; it is an enigma, not to be unriddled by
   him, that the saints should be "sorrowful," and "yet always rejoicing!"

   3b5. It is unspeakable; not to be fully expressed by those who
   experience it; it is better experienced than expressed; it is something
   like what the apostle Paul felt when caught up to the third heaven; and
   it is "full of glory," being concerned with eternal glory and
   happiness; it is a "rejoicing in hope of the glory of God" (1 Pet. 1:8;
   Rom. 5:2).

   3b6. It is a joy that cannot be utterly lost or taken away in the
   present life; the principle of it always remains, though it is not
   always in exercise; the ground work and foundation of it always
   continues, the unalterable love of God, and the person and grace of
   Christ; "your joy no man taketh from you;" and in the future state it
   will be "full" and complete (John 16:22, 24).
     __________________________________________________________________

   [28] Institut. l. 3. c. 24. s. 4.

   [29] Disput. Public. Thes. 15. s. 14.

   [30] "Verba dominica vix aliter grammatice, quam de diaeta seu
   coenaculo possunt intelligi, quod dominus charan, vel appellasset, vel
   inscripsisset," Pignorius de Servis, p. 489.
     __________________________________________________________________

  Chapter 11

    OF PEACE AND TRANQUILITY OF MIND

   Next to Love and Joy, in order, stands Peace; now to be treated of;
   "The fruit of the Spirit is love, joy, peace" (Gal. 5:22). "Charity,"
   or "love," and "peace," are sometimes mentioned together (2 Tim. 2:22),
   and where the one is there is the other; especially if joy is in
   company with love, peace must be an attendant. Concerning which may be
   considered,

   1. What peace is meant, and is designed to be treated of. Not an
   external peace; such as is sometimes enjoyed by whole bodies of men; as
   in nations, when free from wars and rumors of wars; and in churches,
   when at rest from persecution, and clear of animosities and contentions
   among themselves: and in good men, when at peace with their neighbours;
   which they are to follow after, and cultivate as much as in them lies;
   and when God sometimes makes their enemies to be at peace with them:
   and in individuals, when every man sits under his vine and fig tree,
   none making him afraid; and enjoying much prosperity and happiness. But
   it is an internal, spiritual peace of soul, which is to be inquired
   into; which is an ease of mind from distress through sin and a sense of
   wrath.

   1a. First, sin, upon conviction, is made exceeding sinful, and is very
   distressing; this is usually through the law; "By the law is the
   knowledge of sin;" not only of external acts of sin in life, but of the
   inward lusts of it in the heart; "I had not known lust," says the
   apostle; that is, that it was sin, "except the law had said, Thou shall
   not covet;" and when such knowledge is had of sin, it appears
   "exceeding sinful," very odious, and gives great uneasiness (Rom. 3:20;
   7:7, 13), when the guilt of sin lies heavy upon the conscience, it is a
   burden too heavy for a guilty sinner to bear; as it was to David (Ps.
   38:3, 4), and especially where there is not a glimpse of pardoning
   grace and mercy; as in Cain. There is a conscience in every man; and
   when it does its office, it causes great anxiety, grief, and trouble,
   more or less; when the mind is opened by conviction, under a work of
   the law, wrath is let into the conscience; "The law worketh wrath;"
   along with the knowledge of sin by the law, wrath from heaven is
   revealed in it against all unrighteousness and ungodliness; and it
   leaves a fearful looking for of judgment, and fiery indignation against
   it; which wrath sometimes lies so hard and heavy as to cause terror,
   and even distraction; as in Heman (Ps. 88:7, 15, 16). So that sin
   convicted of, makes dreadful work in the heart of an awakened sinner;
   such are pricked and pained at their very hearts; and in their
   compunction cry out, "What shall we do to be saved?" they are wounded
   with a sense of sin, and the arrows of divine wrath stick fast in them;
   the hand of God presses them sore; their wounds are grievous and
   intolerable; for "a wounded spirit, who can bear?" This inward distress
   is sometimes expressed by outward gestures and words; as by smiting
   upon the breast, not daring to look up to heaven; as in the publican,
   crying out, "God, be merciful to me, a sinner!" and by smiting upon the
   thigh; as in Ephraim, saying, he was ashamed and confounded, because he
   bore the reproach of his youth (Luke 18:13; Jer. 31:19), such usually
   express themselves as the three thousand did, convinced under Peter's
   sermon, inquiring the way of salvation; "What shall we do?" or more
   explicitly, with the jailor "What shall we do to be saved?" lamenting
   their lost and undone state, in the words of Isaiah, "Woe is me, I am
   undone!" Now,

   1b. Secondly, spiritual peace is a deliverance and freedom from this
   distress; which in general is wrought by the Spirit of God, being the
   comforter of convinced sinners; for that is his particular and peculiar
   work; he first convinces men of sin, righteousness, and judgment; and
   then he comforts them, by taking of the things of Christ, and showing
   them to them: he does by them as God did with the people of Israel of
   old, allured them, and brought them into the wilderness, and then spake
   comfortably unto them; he causes them to see their sicknesses and their
   wounds, as he did Ephraim and Judah, and the inability of themselves
   and others to cure them, and then he heals and binds them up. And all
   this he does more particularly,

   1b1. By leading them to the blood of Christ, by which their wounds are
   healed; "With his stripes we are healed;" that is, with the blood
   flowing from them (Isa. 53:6), the blood of Christ is the balm in
   Gilead, the panacea that cures every wound, and he is the physician
   there; he is the "Sun of righteousness" that arises on distressed souls
   in beams of light, and joy, and love, and with "healing in his wings;"
   which healing is no other than pardon of sin, and the application of it
   (Ps. 103:3), the consequence of which must be, joy, peace, and
   tranquillity of soul; "Son, be of good cheer, thy sins are forgiven
   thee!" (Matthew 9:2), for what can make a soul more cheerful, and give
   it more peace and pleasure, than a view of pardon by the blood of
   Jesus, and this given by Jesus himself? through an application of
   pardon, guilt is removed from the conscience, the burden is taken off.
   The blood of Christ applied, cleanses from all sin, takes away the
   guilt of every sin, and leaves none behind; the heart sprinkled by it
   from an evil conscience, is purged from dead works, which lay as an
   heavy encumbrance upon it; "Blessed therefore is he whose transgression
   is forgiven;" or is lifted up, as the word signifies; which is lifted
   up from the sinner, and taken off from his conscience, as a burden on
   it, and he is eased of it. It is in this way that peace is spoken to a
   guilty sinner; hence the blood of Jesus is said to "speak better things
   than that of Abel;" the blood of Abel called aloud for vengeance on the
   shedder of it; but the blood of Christ speaks pardon and peace to
   condemned criminals. Peace is made for enemies and rebels by the blood
   of Christ; and this blood, by the Spirit of God, applied to such
   consciences who have been awakened by him, produces peace and quietness
   there; let a soul be as it were in a storm and tempest, if pardon by
   the blood of Christ is pronounced, all is hush and quiet in a moment.

   1b2. By leading to the righteousness of Christ; a man's own
   righteousness will not yield him any solid peace; for there is no
   justification nor salvation by it; and it must at best be very
   variable, unstable, and inconstant; since man's righteousness is very
   imperfect, he sins in all, and in the best he does; and it is at most
   but while he is doing, or thinks he is doing, something good, that he
   has any peace; but when there is any interruption in doing, or he
   ceases from it, his peace is broken. But the righteousness of Christ,
   which is perfect, pure, and spotless, by which a man is justified from
   all his sins, lays a solid foundation for peace. "Every religion, says
   Beza, [31] which opposes anything to the wrath of God, than the alone
   innocence, righteousness, and satisfaction of Jesus Christ, apprehended
   by faith, robs God both of his perfect justice and mercy; and therefore
   is false, and formed to deceive men." This being revealed and applied
   to a sinner, and faith wrought in him to receive it, as his justifying
   righteousness before God; and the sentence of justification by it
   pronounced in his conscience by the Spirit of God, produce peace in it;
   hence righteousness and peace are mentioned together, the one as the
   fruit of the other (Rom. 5:1; 14:17; Isa. 32:17).

   1b3. By leading into the truths of the gospel; which is the Spirit's
   work, and in doing which he acts the part of a comforter; "When he, the
   Spirit of truth, is come," before spoken of as a comforter, "he will
   guide you into all truth" (John 16:13), it is not by the law that peace
   is had, that was delivered in a storm, in the midst of blackness,
   darkness, and tempest; and they that heard it, were terrified with it,
   and entreated it might not be spoken to them any more; and surely they
   that desire to be under it, do not hear it, so as to understand the
   voice of it; for it pronounces the whole world guilty before God; it
   curses in case of a breach of any of its commands; it is the killing
   letter, the ministration of condemnation and death. But it is by the
   gospel, and the truths of it, which the Spirit of God enlightens the
   minds of men into, and makes application of, that peace is enjoyed;
   that is called, "The gospel of peace," not only because it proclaims
   peace made by the blood of Christ, is the word preaching peace by Jesus
   Christ, and the ministers of it, the publishers of that peace; but
   because it speaks peace to the conscience of a sinner, when Christ
   comes by his Spirit, and preaches peace unto them, and makes the word
   effectual to such a purpose the various truths of the gospel have a
   tendency to speak comfort to them, and to free them from that spirit of
   bondage, the law has brought them into, and holds them in, for that
   genders to bondage, encourages and increases it; but they that "know
   the truth," the truth of the gospel, spiritually and experimentally,
   especially that great truth, free and full salvation by Christ for
   sinners, "the truth shall make them free," set them at liberty, and
   fill them with joy and peace (John 8:32).

   1b4. By leading them into the covenant of grace, its blessings and
   promises; which, as it is a covenant of life, so of peace; and is a
   covenant of peace which cannot be removed; and is so called, not only
   in relation to the article in it, concerning peace to be made by
   Christ, the Mediator of it; but because it lays a lasting foundation
   for peace and comfort; its blessings are the sure mercies of David,
   spiritual, solid, and substantial ones, and which last for ever, which
   are founded in the free sovereign grace and will of God, and come to
   men through Christ being made a curse for them. The promises of it are
   exceeding great and precious; great in themselves, their origin,
   matter, and use; and precious to them that believe, and see their
   interest in them; these, fitly and seasonably spoken, are like apples
   of gold in pictures of silver; and being opened and applied by the Holy
   Spirit of promise, afford strong consolation to the heirs of promise;
   what peace did a view of covenant interest in its blessings and
   promises yield to David, amidst his sinful infirmities, and the
   troubles of his family! (2 Sam. 23:5).

   1b5. By leading them into the love of God; for this is the Spirit's
   work; by whom not only the love of God is shed abroad into the hearts
   of his people, which occasions peace and joy, and even glorying in the
   midst of tribulations; but they are directed and guided by him into it;
   "The Lord," that is, the Lord the Spirit, as he stands distinguished
   from the other persons in the text, "direct your hearts into the love
   of God," kateuthunai, direct, as in and by a straight line, immediately
   into it, not in a round about way, in a long train and course of
   duties, and from thence to fetch the evidence of interest in the love
   of God; which, at best, makes it very precarious, and leaves great
   disquietude and uneasiness: but when the Spirit leads directly into a
   view of interest in it, and bears witness to it, and grants a
   delightful sensation of it, the effect of this is solid, permanent
   peace; "There is no fear in love;" the love of God the Spirit leads
   into; "But perfect love casteth out fear," slavish, distressing,
   tormenting fear; where that has a place, the other removes, and instead
   of it, or the effect of it, is tranquillity and peace of mind (1 John
   4:18).

   Now this peace is enjoyed through faith in Christ; the God of hope
   "fills with all joy and peace in believing;" in believing in the
   person, blood, and righteousness of Christ; they that trust in him are
   kept "in perfect peace;" as their faith is, so is their peace; if their
   faith is steadfast, their peace is permanent: and it is much enjoyed
   also in the use of gospel ordinances; gospel churches, under the power
   and influence of a gospel Spirit, are "peaceable habitations, and quiet
   resting places;" gospel ordinances are ways of pleasantness, and "paths
   of peace," these are the "still waters" or "waters of quietness," or
   rest, [32] beside which the saints are led; and the "green pastures,"
   where they are made to lie down and take their ease and rest. I go on
   to inquire,

   2. Who are the subjects of this peace; or who are possessed of it.

   2a. Not sinful men, or unregenerate sinners; "There is no peace, saith
   my God, to the wicked" (Isa. 57:21), whatever outward peace and
   prosperity they may enjoy, they have no inward spiritual peace; though
   "they are not in trouble," as other men, in outward trouble, as to body
   or estate; nor in soul trouble, or in a concern about their immortal
   souls, and the welfare of them; yet this ease is no other than
   stupidity, and a carnal dangerous security and indolence; and is owing
   to the ignorance of themselves, and of their state; "The way of peace
   they know not," the way to true peace with God, and peace of
   conscience; for while they cry, "Peace and safety, sudden destruction
   cometh upon them" (Rom. 3:17; 1 Thess. 5:3).

   2b. Nor self-righteous persons, who trust in themselves that they are
   righteous, and fetch their peace from thence; but their trust is a
   spider's web, and such webs shall not become garments; nor shall they
   cover themselves with their works; and so shall not have peace and
   comfort; and of them it is said, "the way of peace they know not" (Isa.
   59:6, 8), and to such self-righteous persons Jehovah says, "I will
   declare thy righteousness," what a vain, useless thing it is in the
   business of justification before God, and with respect to peace to a
   man's self, "and thy works, for they shall not profit thee," in the
   affair of salvation, and to give peace and comfort (Isa. 57:12, 13).

   2c. Only justified and pardoned sinners have true, solid peace in
   themselves; those who are justified by Christ's righteousness have
   peace with God through him, and whose sins are pardoned through his
   blood, they are blessed, and blessed with peace; for with such
   righteous and happy ones it will be well at death, and to all eternity;
   when they die they enter into peace, and rest in their beds; the end of
   the perfect and upright man is peace; he enjoys much now, and shall be
   perfectly possessed of it hereafter.

   2d. Believers in Christ, and who trust in the Lord, enjoy true peace of
   soul (Isa. 26:3), such whose hearts are fixed, trusting in the Lord,
   are "not afraid of evil tidings;" these do not disturb their peace, let
   them come from what quarter they will; from the suggestions of their
   own hearts, from the temptations of Satan, or from the world and wicked
   men in it; the falsehood of which they are soon able to detect; and
   their faith and trust in God fortifies them against them.

   2e. Spiritually minded persons have a large share of inward peace of
   soul; "To be spiritually minded is life and peace" (Rom. 8:6), they who
   mind carnal and earthly things, though they seek peace to themselves in
   this way, do not find it; for "a man's life" the peace, comfort, and
   happiness of it, "consisteth not in the abundance of the things which
   he possesseth;" for though he promises himself much peace, and that
   lasting, in the goods he has accumulated and laid up; yet these may be
   soon taken away from him, or he from them.

   2f. They that love the law of God, his doctrines, ordinances, ways, and
   worship, usually enjoy much peace of soul; this the Psalmist attests by
   his own knowledge and experience; "Great peace have they which love thy
   law, and nothing shall offend them" (Ps. 119:165), or thy doctrine,
   especially the doctrine of peace, pardon, and salvation by Christ; such
   who have drank into this doctrine experimentally, find peace in their
   souls; nor are they easily offended with what they meet with in
   themselves or from others: they are sons of peace, who receive the
   gospel of peace; and they enjoy much who walk in wisdom's paths, which
   are "paths of peace;" and such who worship God according to the rule of
   his word, peace is upon them, and upon the Israel of God.

   2g. They are the people and children of God who are the subjects of
   this peace; "The Lord will bless his people with peace" (Ps. 29:11),
   his covenant people, the people given to Christ, and saved by him, and
   who are effectually called by his Spirit and grace, and who are the
   children of God, the sons and daughters of the Lord Almighty; "Great
   shall be the peace of thy children" (Isa. 54:13), the children of the
   church, the children of Christ, and the children of God; all to whom
   the Spirit of adoption is given, crying, "Abba, Father."

   Now the seat of this grace in these subjects, is the heart and mind;
   for it is an internal frame of mind, it rules in the heart, and keeps
   and guards the heart and mind (Col. 3:15; Phil. 4:7), it lies in the
   breast of a saint; and what protects, preserves, and keeps it there is,
   "the breastplate of faith and love," of faith in Christ and love to
   him.

   3. The author and causes of this peace.

   3a. The efficient cause is God; hence called "the peace of God,"
   because it comes from him; and he "the God of peace," because he is the
   author of it, even God, Father, Son, and Spirit. Sometimes the Father
   is meant; "The God of peace, that brought again from the dead our Lord
   Jesus;" that is, the Father of Christ, who raised him from the dead, to
   whom his resurrection is often ascribed (Heb. 13:20), and peace is
   often wished from him as in most of the Epistles; and also from Christ
   the Son of God, who is not only the peace maker, but the peace giver,
   in whom and from whom the saints have peace, when in the world
   tribulation; "My, peace I give unto you," &c. (John 16:33; 14:27), and
   peace is expressly called a fruit or grace of the Spirit (Gal. 5:22),
   and is prayed for from all the three persons together (Rev. 1:4, 5).

   3b. The moving cause of it is the grace and goodwill of God; grace is
   always wished for along with it, and is usually set before it, as being
   the spring of it; and the angels in their song sung, "Peace on earth,
   and goodwill towards men," signify that the peace men had on earth was
   owing to the goodwill of God towards them (Luke 2:14).

   3c. The instruments of it are the word, and the ministers of it; the
   gospel is the word not only preaching peace by Christ, but the means of
   administering peace to distressed minds; and the ministers of it, by
   publishing peace, are the instruments by whom the Lord speaks peace to
   wounded conscience.

   4. The nature and properties of it.

   4a. It is a gift of God, and which none can give but himself, and an
   excellent one it is, worth praying for and worth having; "Now the Lord
   of peace himself give you peace always by all means" (2 Thess. 3:16),
   it is a free gift, unmerited, and springs from grace, and is what the
   world cannot give (John 14:27).

   4b. It is a blessing; the Jews, when they wished happiness to any, it
   was usually in this form, "Peace be to you," that including all
   prosperity in it; and when the Lord blesses his people it is with peace
   (Ps. 29:11). And,

   4c. This is called "great" peace (Ps. 119:165), it is great in quality,
   and sometimes great in quantity, abundance of it, peace like a flowing
   river.

   4d. It is said to be "perfect" (Isa. 26:3), though sometimes saints
   "for peace" have "great bitterness," as Hezekiah had, yet the ground
   and foundation of their peace is perfect, solid, and substantial; as
   the love of God, which is unchangeable, the covenant of peace which can
   never be removed, the person, blood, and righteousness of Christ, which
   have always the same virtue and efficacy.

   4e. It is a peace which "passeth all understanding" (Phil. 4:7), of a
   natural and unregenerate man, who is a stranger to it, has no
   experience of it, intermeddles not with it, and can form no judgment
   about it.

   4f. It is what cannot be taken away; "When he (God) giveth quietness,
   who then can make trouble?" (Job 34:29), not at that time at least; and
   though it may be interrupted, it cannot be destroyed; not by the
   world's tribulations, nor by Satan's temptations, nor by a man's own
   corruptions.
     __________________________________________________________________

   [31] Confessio fidei, c. 3. art. 26. p. 16.

   [32] M+J+ M+N+X+W+T+ Psalm 23:2.
     __________________________________________________________________

  Chapter 12.

    OF CONTENTMENT OF MIND

   Contentment of mind naturally follows upon Joy and Peace; where joy
   abounds, and peace rules in the heart, contentment is; it is nowhere to
   be found but in a godly man; in Christians of the first rank and class:
   the heathens talked much of it, but were not found in the practice of
   it; and, indeed, few men are; it is "rara avis in terris;" an ungodly
   man is an utter stranger to it; the ungodly are like a troubled sea,
   never at rest. Contentment is a branch of true godliness, or rather a
   super addition to it; which makes it greatly ornamental and profitable;
   for "godliness, with contentment," is great gain (1 Tim. 6:6). And it
   will be proper to inquire,

   1. What it is; and it is no other than an entire acquiescence of a
   man's mind in his lot and portion, in his state and condition in the
   present life, be it what it may, prosperous or adverse. And,

   1a. First, as opposites serve to illustrate each other, this may be
   known by what is contrary to it, or by what it is contrary unto; as,

   1a1. Contentment and envy are contrary to one another; "envying and
   strife" go together, and where there is strife and contention there is
   no contentment, but "confusion and every evil work;" a man that envies
   the superior or equal happiness of another, neither of which he can
   bear, inwardly pines [33] and frets at it. Envying and fretting meet in
   the same persons, and are equally dehorted from; and are evils to be
   found in good men, when they observe the prosperity of the wicked, and
   dwell upon their own afflictions (Ps. 37:1, 7; 73:3), and are contrary
   to that "charity" which "envieth not;" to rest and acquiescence in the
   will of God, which becometh saints; and where the sin of envy is
   predominant, a man can have no true contentment of mind; "envy is
   rottenness of the bones," it gnaws upon a man, torments him, [34] eats
   out his very vitals; "Wrath killeth the foolish man, and envy slayeth
   the silly one" (Prov. 14:30; Job 5:2).

   1a2. Contentment is opposite to avarice, and avarice to that; and
   therefore the one must be quitted in order to possess the other. "Let
   your conversation be without covetousness, and be content with such
   things as ye have" (Heb. 13:5), a covetous man cannot be a truly
   contented man; he cannot be content with what he has, he always wants
   more. [35] The Greek word for "covetousness" is pleonexia, "a having"
   or a desire to "have more;" not but that there may be a lawful desire
   of having more in some cases and for some good ends and purposes, and
   in submission to the will of God; but it is an anxious, immoderate, and
   unbounded desire of more which is criminal; and especially to have it
   in an unlawful way, and when a person has much already; it is often
   usual with men to fix upon the pitch of wealth and riches they are
   desirous of attaining to, and think if they could attain to that they
   should be content; now such persons, until they arrive at such a pitch,
   must be all the while in a state of discontent; and should they arrive
   to it they are not sure of content; nay they seldom have it, but then
   enlarge their desires and extend their limits; in short they never have
   enough, but are like the horseleech, crying, "Give, give," more and
   more; and in other things persons of this complexion are like that
   creature, of which naturalists [36] observe it has no passage through,
   it takes in all it can but lets out nothing; as a covetous man grasps
   at all he can, but will part with nothing; and like the said creature,
   which breaks and bursts with its own fulness.

   1a3. Contentment is opposite to pride and ambition. A proud ambitious
   man cannot bear that any should be above him, or upon a footing with
   him; and when he observes this, it gives him uneasiness, and fills him
   with disquietude and discontent; yea let his pride and ambition be ever
   so much gratified, he is not content, he still wants more; for the
   proud man "enlarges his desires as hell," or the grave, and like that
   "cannot be satisfied," which, how full soever, never says, "It is
   enough" (Hab. 2:5; Prov. 30:16), for though the world is set in their
   hearts, and they have all that is in it, "the lust of the flesh, the
   lust of the eyes, and the pride of life," they are not content; as it
   is reported of Alexander, when he had conquered the whole world as he
   thought, sat down and cried because there was not another world to
   conquer; so boundless were his pride and ambition, and so little
   contentment had he in his acquisitions. [37]

   1a4. Anxiety of mind, or a distressing care about worldly things; as
   about food, drink, and raiment, is contrary to true contentment of
   mind; and therefore our Lord dissuades from it by a variety of
   arguments; which may be read in (Matthew 6:25-34). "Take no thought for
   your life," &c. to do this is to act below the creatures; they might
   learn better things from them: besides, such anxious care is needless,
   and of no avail, nothing is to be got by it; God will take care of his
   people; the grand point is, to seek the kingdom of God, and his
   righteousness, and leave all other things with him; which is the best
   way to have contentment and happiness.

   1a5. Murmurings and repinings under adverse dispensations of
   providence, are the reverse of contentment of mind; such as are
   frequently to be observed in the Israelites in the wilderness, who were
   a discontented people, often murmuring against Moses and Aaron, and
   repining at afflictive providences; and from which Christians are
   dehorted by their example; "Neither murmur ye, as some of them also
   murmured;" and murmurers and complainers are joined together, and both
   must be reckoned among discontented persons; for which murmurs and
   complaints there is no reason, not even under afflictive providences:
   not with the people of God; for their afflictions are fatherly
   chastisements; nor with wicked men, though they are punishments; for
   "wherefore doth a living man complain, a man for the punishment of his
   sins?" since it is less than he deserves (Lam. 3:39).

   1b. Secondly, what contentment of mind is, may be learned from the
   several phrases by which it is expressed in scripture. As,

   1b1. First, by being contented with what a man has; "Be content with
   such things as ye have" (Heb. 13:5), tios parousin, "with present
   things;" things future are not the object of contentment; a man is not
   to look to things to come for it; which he may never have; and if he
   should have them, cannot promise himself contentment in them, as before
   observed; but they are present things, things he is now in the
   possession of, he should be content with.

   1b1a. Be they more or less, whether a man has a larger or a lesser
   share of the things of this world, whether riches or poverty, a man
   should be content; it was a wise petition of Agur, "Give me neither
   riches nor poverty; feed me with food convenient for me," or that which
   is sufficient and enough (Prov. 30:8), but be it either, a man should
   be satisfied with what God gives; if God gives him riches, he should be
   thankful, knowing that these come of God; and if they increase, he
   should not set his heart upon them, considering they are uncertain
   things, fleeting ones, make themselves wings and fly away; and
   therefore should be prepared for the loss of them, and be content when
   so it is; and the way to be content with what a man has at present, is
   rather to magnify it in his own mind than to lessen it; and to think,
   that God has "given him all things richly to enjoy;" so said the
   apostle when he had but little (1 Tim. 6:17). It may be said, a man may
   very well be content with present riches; but how can he be content
   with present poverty? He may; for poverty is no disgrace to a man, when
   it does not come through negligence and sloth; many a good man and an
   honorable Christian have been poor; God hath "chosen the poor of this
   world, rich in faith, and heirs of the kingdom;" Lazarus, now in
   Abraham's bosom, was once a beggar; and our Lord himself became poor,
   that we through his poverty might be made rich. The advice of the
   apostle James is, "Let the brother of low degree rejoice in that he is
   exalted;" exalted in Christ, and made a partaker of the riches of
   grace, and has a right to the riches of glory through him.

   1b1b. Men should be content, as with present advantages and growing
   profit, so with present losses, which might have been greater; as Job
   was with the loss of his substance, his children, and his health, and
   perhaps all in one day; saying, "The Lord gave, and the Lord hath taken
   away, blessed be the name of the Lord!" (Job 1:21); for let the saint
   lose what he may, he cannot lose his God, his portion, and his all, his
   Redeemer and Saviour, his better and more enduring substance, his
   inheritance reserved in the heavens; and therefore takes joyfully the
   spoiling of his goods, and is content with the loss of earthly things.

   1b1c. With present reproaches, indignities, and ill usage from men, on
   account of religion; like Moses, esteeming reproach for Christ's sake
   greater riches than all the treasures in Egypt; yea, our Lord pleased
   not himself, but was content to bear all the reproaches of the people
   on him; and who for the encouragement of his followers, pronounces them
   blessed when reviled and reproached (Heb. 11:25; 2 Sam. 16:10-12; Rom.
   15:1-3; Matthew 5:11).

   1b1d. With present afflictions of whatsoever kind, whether from God or
   men; for in whatsoever way, they rise not out of the dust, nor come by
   chance; but according to the will and appointment of God; and though
   not joyous, but grievous, yet sanctified, yield good fruit, and work
   together for good; and are the means of making men more partakers of
   divine holiness; and those light present afflictions, which are but for
   a moment, work a far more exceeding and eternal weight of glory.
   Particularly,

   1b1e. "Having food and raiment;" food for the present day, and raiment
   for present use, skepasmata, coverings from the inclemencies of
   weather, among which houses to dwell in are included; "Let us," says
   the apostle, "therewith be content;" this was all that Jacob desired to
   have; and which sometimes good men have been without, and yet contented
   (1 Tim. 6:8; Gen. 28:20; 1 Cor. 4:11). But are saints to be content
   with present grace, present knowledge, present experience? &c. They may
   desire more grace, an increase of faith, and every other grace, as the
   apostles did; they may earnestly covet the best gifts, and yet not envy
   nor repine at the superior gifts and graces of others; they may forget
   things behind, and press towards those before, and yet be thankful for
   past experiences, and for present ones; and bless God for the measure
   of spiritual light and knowledge they have, and yet humbly desire an
   increase, and make use of proper means for that purpose; though the
   apostle, in the text referred to, seems to have respect only to
   temporal things.

   1b2. Secondly, this contentment of mind is expressed by the apostle
   from his own experience; "I have learned, in whatsoever state I am,
   therewith to be content" (Phil. 4:11).

   1b2a. The apostle means not his state of unregeneracy; he says not, "in
   whatsoever state I have been;" but, "in whatsoever state I am;" an
   unregenerate man is content to be in such a state, like Moab of old, at
   ease from his youth, and settled on his lees, and has not been emptied
   from vessel to vessel, but remains quiet and undisturbed; repents not
   of his wickedness, saying, What have I done? is in no apprehension of
   any danger, but like a man asleep and secure in the midst of the sea,
   and on the top of a mast; and, indeed, it is the business and policy of
   Satan, the strong man armed, to keep the goods in peace: a state of
   unregeneracy is a state of ignorance of God, and of his righteous law,
   and a state of unbelief, in which state the apostle had been (1 Tim.
   1:13), and while in it, he thought he ought to do many things contrary
   to the name of Christ; and imagined himself to be in a good state and
   condition, and alive without the law: it was not only a sinful state;
   but a state of self-righteousness; when the apostle thought himself,
   touching the righteousness of the law, blameless, and so safe and
   secure, and greatly contented with it; but this is not here meant. But,

   1b2b. His state after conversion, his spiritual state, it may be;
   believing his covenant interest in God; "My God shall supply all your
   need," &c. and being persuaded of his interest in the love of God, and
   that nothing should separate him from it; knowing Christ in whom he had
   believed and being satisfied of his ability and faithfulness to keep
   what he had committed to him, and of his being found in him, not having
   on his own righteousness, but his; and in this the apostle was content;
   yea, with the worst part of his spiritual state, even when in
   temptation, when buffered by Satan; since he was assured, that "the
   grave of Christ was sufficient for him;" and since Christ is able to
   help them that are tempted, and prays for his tempted ones, that their
   faith fail not; knows how to deliver them that are tempted, and that in
   the best manner, and in the most seasonable time; therefore they are
   contented: as they are also even in times of desertion and darkness,
   when they are directed and encouraged to trust in the Lord, and stay
   themselves on the mighty God of Jacob, and to wait for him that hides
   his face from them, as the church was determined to do (Micah 7:7-9),
   and there is great reason for this contentment, faith, and expectation;
   since light is sown for the righteous, and to the upright it arises in
   darkness (Ps. 97:11; 92:4). But,

   1b2c. The apostle chiefly means his outward state after conversion;
   with which he was content: and which lay,

   1b2c1. In his afflictions, reproaches, and persecutions; these attended
   him wherever he came, and he expected them, and not only bore them
   patiently, but endured them with pleasure; "I take pleasure," says he,
   "in reproaches, in necessities," &c. yea, he gloried in them (2 Cor.
   12:9, 10).

   1b2c2. In his bonds and imprisonment; in such a state he was when he
   expressed his contentment in whatsoever state he was, and so in that;
   for he was in bonds, a prisoner at Rome, when he wrote his epistle to
   the Philippians; (see Phil. 1:13, 14), and he seems to show a sort of
   pride in his title and character as the Lord's prisoner, and a prisoner
   of Jesus Christ (Eph 3:1; 4:1), and reckoned himself so happy a man on
   all other accounts, that he wished king Agrippa, and all in court, were
   altogether as he was, excepting his bonds; and though he did not wish
   them to others, he was content with them himself.

   1b2c3. The phrase, "in whatsoever state," includes both prosperity and
   adversity; an abundance and a scarcity of the necessaries of life; a
   fulness, and want of them, as explained in the next verse; the wise man
   says (Eccl. 7:14), "In the day of prosperity be joyful;" that is no
   hard lesson to learn: "But in the day of adversity consider" from
   whence it comes, and for what end, and be content with your portion;
   this is not so easily learnt; the apostle had learned it: as also,

   1b2c4. To be content both to live and to die; since he was persuaded
   Christ would be "magnified in his body, whether by life or death;" and
   though he knew it would be much better for him to depart and be with
   Christ, which was desirable by him; yet it would be more to the
   advantage of the interest of Christ, and the good of the churches, to
   continue longer on earth; this put him into a strait; however, he left
   it with God, and was content to depart or stay, as he thought fit: some
   good men, in a fit of discontent, have wished to die, and have
   expressed an uneasiness at life, by reason of their troubles and
   afflictions; as Job, and the prophets Elijah and Jonah, which was their
   infirmity; but one that has learned the lesson of divine contentment,
   and is under the influence of that grace, he is content to live while
   God has anything to do by him, and he is content to die, when he thinks
   fit to dismiss him from service. Now such a disposition of mind, as to
   be content in every state of life, appears in a man's thankfulness for
   all he enjoys; when, as advised, "in everything," in every state, and
   for everything, be it what it may, he "gives thanks;" when he makes
   known his requests to God with thanksgivings, for what he has had, and
   asks for what he wants in submission to his will; thus Job blessed God
   for what he gave him; and when he took it away from him. This grace
   shows itself much in a quiet resignation of the will to the will of
   God, in what condition soever a man is, especially in adverse
   dispensations of providence; instances of which we have in Aaron, in
   Eli, in David, and others; as also in bearing cheerfully all things
   which are disagreeable to flesh and blood; as in the apostles, who
   departed from the council rejoicing that they were counted worthy to
   suffer shame for Christ; and in the believing Hebrews, who took
   joyfully the spoiling of their goods; and in the apostle Paul, who took
   pleasure in reproaches and distress for Christ's sake.

   1b2d. The word used by the apostle in the place under consideration for
   content, autarkes, properly signifies "self-sufficient," or being
   sufficient of one's self; which, strictly speaking, and in the highest
   sense, is only true of God, who is "El Shaddai," God all-sufficient,
   who stands in need of nothing; nor does the goodness of any extend to
   him, nor is it of any avail unto him; he is blessed in himself, and can
   have no addition to his happiness from a creature; but in a lower sense
   is true of some men; who, though they have not an inderivative
   sufficiency of themselves, yet receive a sufficiency in themselves from
   God; a sufficiency of spiritual things; "his grace is sufficient for
   them," and they have a sufficiency of it to bear them up under
   temptations, trials, and exercises of life, and to carry them through
   them; the God of all grace, as he is able to make, so he does make all
   grace to abound towards them, that they always having all sufficiency
   of grace thus received from him, may abound in the performance of every
   good work; a sufficiency of strength is given, so that they can do all
   things required of them through Christ strengthening them; and which is
   the reason the apostle gives of his being able to conduct in every
   state of life as he did (Phil 4:13), and a sufficiency of temporal
   things is given to the Lord's people, at least so as to answer to their
   exigencies, and even to give them content; and especially when they
   have Agur's wish, neither riches nor poverty, but food convenient for
   them; or "which is sufficient," as some versions have it (Prov. 30:8).

   1b2e. This lesson of contentment is explained by what the apostle says
   in the following verse; "I know both how to be abased, and I know how
   to abound; both to be full and to be hungry;" that is, he knew by
   experience what these things meant, and how to behave in such
   circumstances. As,

   1b2e1. To be "abased," or humbled, treated with contempt by men, and to
   be in low and mean circumstances; as when he was obliged to work with
   his own hands, and these ministered to his own and to the necessities
   of others; and when in very distressed circumstances, in voyages and
   journeys, shipwrecked, and in perils on various accounts, in pain and
   weariness, hunger and thirst, cold and nakedness; and he had learned to
   bear all these things patiently, and with submission to the will of
   God, and to be content with them. Also,

   1b2e2. He knew how to "abound," or what it was to be high in the esteem
   of men, and to have an affluence of the things of life, an abundance, a
   fulness of them, at least, as he judged it; and he knew how to behave
   in the midst of plenty, as not to be elated with it, and carry it
   haughtily to others; he learned not to abuse it, but to make a good use
   of it, for the relief of the necessitous, and for the interest of
   religion.

   1b2e3. He knew what it was both to be "full" and to be "hungry," to
   have a full meal and to want one; to be at a good table, and to be
   almost starved and famished; and he was "instructed" of God, how to
   conduct in such different circumstances, as neither to abuse his
   fulness, nor repine at his wants; and for confirmation, and to show how
   deeply his mind was impressed with these things, he repeats them, "both
   to abound and to suffer need," to have an overflow of things, and to be
   entirely deprived of them; and yet in all to be content. To be stripped
   of everything, to have nothing, and yet be content, is wonderful! if a
   man has something, though but little, there is a reason for
   contentment; but for a man to have nothing and be content, this is
   extraordinary; and yet this was the case of the apostle and his
   brethren, who were sometimes hungry, and had nothing to eat; thirsty,
   and nothing to drink; naked, and no clothes to put on; and had no
   dwelling place to shelter them from inclemencies; and yet content: the
   truth of these words, and the riddle in them, the apostles knew, and
   knew how to solve; "as having nothing, and yet possessing all things;"
   and this made them contented.

   1b3. Thirdly, this contentment of mind is expressed by a man's having
   enough. Esau, who was a worldly man, and Jacob, who was a spiritual,
   upright, and plain hearted man, both said they had enough (Gen. 33:9,
   11), but in a different sense; and, indeed, they use different phrases;
   for though they are the same in our version, yet not in the original;
   Esau at first refused the present of his brother Jacob, saying, "I have
   enough;" J+Sh L+J+ R+B+g, which may be rendered, "I have much;" now a
   man may have much, and yet not have enough in his own account; he may
   have much, and yet may want more, and so not be content: [38] but Jacob
   urged his brother to take his present, saying also, "I have enough;" or
   rather, as it should be rendered J+Sh L+J+ K+L+g "I have all things,"
   or "every thing;" and a man that has everything, has enough indeed, and
   has reason to be content; and this is the case of every gracious man,
   and these the circumstances of every true believer in Christ, as will
   be seen hereafter; and therefore ought to be content.

   1b4. Fourthly, this contentment is expressed by a man's being satisfied
   with what he has: earthly riches are not satisfying things, especially
   to such who are greedy of them, or have an immoderate love for them;
   one that knew human nature full well says, "He that loveth silver shall
   not be satisfied with silver" (Eccl. 5:10), but riches of grace are
   satisfying; the unsearchable riches of Christ, all spiritual things,
   are of a satisfying nature to spiritual men; the Lord "satisfies their
   mouth with good things;" with the provisions, the goodness, and fatness
   of his house; the poor of Zion he satisfies with spiritual bread; he
   satiates the weary soul, and replenishes every sorrowful soul (Ps.
   103:5; 132:14; Jer. 31:25), especially the love of God is exceeding
   satisfying to a gracious soul; "O Naphtali, satisfied with favour,"
   with the love of God, "and full with the blessing of the Lord," even to
   contentment; such as are favored after this manner "are satisfied as
   with marrow and fatness" (Deut. 33:23; Ps. 63:5), and, indeed, a little
   of the good things of this life, and the love of God with them, are
   more satisfying, and give more contentment, than all the riches of the
   world can without it (Prov. 15:17). I proceed to inquire,

   2. How any come by true contentment of mind.

   2a. It is not natural to man; man is naturally a discontented creature,
   especially since the fall; nay, it was discontent which was the cause
   of that; our first parents not being content with the state of
   happiness in which they were, abode not in it, but fell from it; such
   was their ambition, prompted to it by the tempter, that they affected
   to be as God; or however, perceiving there was a class of creatures
   superior to them, more wise and knowing, they could not be content with
   their present case and circumstances; but wanted to be upon an equality
   with them; and being told, that by eating the forbidden fruit they
   would attain to it, took and eat of it, and thus by coveting an evil
   covetousness, lost the happiness which they had; hence it is most truly
   said of man, that he is, "at his best estate, altogether vanity" (Ps.
   39:5).

   2b. It is not to be found in a natural or unregenerate man; such a man
   is always uneasy and disquieted; as restless as the troubled sea, and
   the waves thereof; let him be in pursuit of what he may, he never
   arrives to it to satisfaction; is it wisdom and knowledge he seeks
   after, as his first parents did? he gets no content; but finds, that in
   much wisdom is much grief and vexation of spirit; and that, by an
   increase of knowledge sorrow is increased. Is it pleasure in the
   gratification of the senses? these are soon palled with it, and new
   pleasures are wanting; and these, when had, like the former, issue in
   bitter reflections and remorse of conscience. Is it worldly honour,
   fame, and applause of men? these are fickle, transitory things, not to
   be depended on, and seldom last long; and amidst them there is
   something that mars the pride and ambition of men; as Mordecai's not
   bowing to Haman made the latter uneasy and discontented,
   notwithstanding the profusion of honours conferred upon him. Or is it
   wealth and riches? these are very uncertain and unsatisfying things, as
   has been observed. There is nothing can satisfy the mind of man but God
   himself; and if a man lives without God in the world, let him have what
   he will, he lives a discontented life; none but a godly man is a
   contented man; there may be content with godliness, but without it
   there is none.

   2c. Contentment is a thing that is to be learned; but not in the school
   of nature, and by the help of carnal reason; the philosophers among the
   heathens talked of it, but did not enjoy it; they neither learnt it
   themselves, nor could they teach it others; by all their wisdom and
   knowledge they knew not God truly, and therefore could have no solid
   satisfaction in what they did know; and even by what they knew of God,
   they glorified him not as God, "neither were thankful;" and if not
   thankful, then not contented. The apostle Paul says, he "learnt" it;
   but he learnt this not at the feet of Gamaliel, where he was brought
   up; nor among the traditions of the elders, where it is not to be
   found; for though he was taught after the perfect manner of the fathers
   of tradition, he was left ignorant of God, and of his law, and of
   Christ and his righteousness, and of salvation by him; without which
   there can be no true contentment: but he learnt it, being taught it of
   God; he had it as he had the gospel; and, indeed, he learnt it by that;
   which he says, he "neither received of men; neither was taught it, but
   in the revelation of Jesus Christ; he was instructed in it by the
   Spirit of wisdom and revelation, in the knowledge of Christ;" so that
   he learnt it of God, Father, Son, and Spirit.

   2d. This is learnt, not as a theory; but practically and
   experimentally; and by a train of experiences, and generally through a
   series of afflictive providences; so that it is learned in quite a
   different way than a carnal man can conceive of; for these very things
   which breed discontent in others, are the means of producing true
   contentment in gracious souls. The apostle Paul learned to be content,
   not only "in," but "by," the adverse providences which attended him; by
   his dangers at sea and by land; by his distresses, afflictions, and
   persecutions for Christ's sake; and so other saints have been
   instructed in some measure, in the same way, and have found it true,
   what the apostle says (Rom. 5:4), "Tribulation works patience," &c. in
   such afflicted and experienced souls; and from all this flows
   contentment.

   3. The arguments moving to such a disposition of mind, and exciting,
   under a divine influence, to the exercise of this grace, are,

   3a. First, the consideration of what we had when we came into the
   world; and what we shall have when we go out of it; which is just
   nothing at all: this is the argument the apostle uses to promote
   contentment in himself and others; "for we brought nothing into this
   world, and it is certain, we can carry nothing out;" and therefore upon
   it reasons thus; "and having food and raiment, let us be therewith
   content" (1 Tim. 6:7, 8), and that is enough for the present state, and
   is more than we shall carry with us, or shall hereafter have any need
   of; and this was what made Job contented with the loss of all he had;
   "Naked came I out of my mother's womb, and naked shall I return
   thither;" and now, as if he should say, I am stripped of all, I am but
   as I was when I was born, and shall he again when I die; [39] and
   therefore I am content; the "Lord gave" all that I have had from my
   birth, "and the Lord has taken away," and he has taken only what he
   gave, and to which he had a right; "blessed be the name of the Lord"
   (Job 1:21), and the like argument the Wise Man makes use of to show how
   fruitless and unprofitable it is for a man to be anxious to get
   perishing riches, and which his son, begotten by him, may not enjoy;
   but come into the world naked, and go out in like manner (Eccl.
   5:14-16), and this is a reason urged by the Psalmist, why it should
   give no pain and uneasiness to persons at the increase of the riches of
   others; since, "when he dies he shall carry nothing away;" so that as
   it will be no longer his, it will remain to be enjoyed by others (Ps.
   49:16, 17).

   3b. Secondly, the unalterable will of God is an argument exciting
   contentment; who does according to his will, as in the armies of the
   heavens, so among the inhabitants of the earth; he gives to everyone
   their portion in this life as he thinks fit. What they have is not to
   be attributed to their wisdom and sagacity, and to their diligence and
   industry, however commendable these may be; but is to be ascribed to
   the sovereign will and pleasure of God, who does all things "after the
   counsel of his will," in the wisest and best manner; and therefore men
   should be content; and after all, they cannot make things otherwise
   than they are; for "who can make that straight which he hath made
   crooked" (Eccl. 9:11; 7:13), nor can any man, with all his care and
   thought, "add one cubit to his stature," or make any change in his
   condition and circumstances, than what is according to the will of God.

   3c. Thirdly, unworthiness to enjoy the least favour and mercy at the
   hand of God, should engage us to be content with what we have: we have
   reason to say, as Jacob did, "I am not worthy of the least of all thy
   mercies" (Gen. 32:10), not of the bread we eat, nor of the clothes we
   wear; yea, if God was to deal with us according to our deserts, we
   should be stripped of all; and, indeed, it is of the Lord's mercies we
   are not consumed; and therefore have great reason to be content; since
   we merit nothing, have forfeited all, and cannot claim anything as our
   due; what is enjoyed is pure favour (Ps. 145:9).

   3d. Fourthly, a consideration of the great things which God has done
   for us; a dwelling in our thoughts, and meditation on what may excite
   thankfulness in us; a recollection of the benefits of every kind which
   God has conferred upon us, may tend very much to make us contented with
   what we have, giving thanks unto his name; where there is a proper
   sense of favors there will be thankfulness; and where there is
   thankfulness there will be content.

   3e. Fifthly, the great promises God has made to his people of good
   things, here and hereafter, on the fulfillment of which they may
   depend, are sufficient to make them easy and contented; this is an
   argument used by the apostle to engage to contentment (Heb. 13:5),
   where he says, "I will never leave thee nor forsake thee!" which
   promise itself, containing every favour and blessing, and securing
   everything that can be needful for comfort and happiness, is of itself
   enough to excite to contentment. But besides this, there are many other
   exceeding great and precious promises; as, they that fear the Lord
   shall lack no good thing; that God will supply all their need; that his
   grace will be sufficient for them; that as their day is, their strength
   shall be; yea, godliness has the promise of this life, and of that
   which is to come; and therefore that, with contentment, is great gain.

   3f. Sixthly, eternal glory and happiness; which is promised, prepared,
   and laid up for the saints, and which they will most certainly enjoy,
   may serve to make them content with present things, and even with some
   things that are not agreeable to the flesh; thus Moses having respect
   unto the recompence of reward, and a view of invisible things,
   cheerfully suffered affliction with the people of God, and esteemed
   reproach for Christ's sake greater riches than the treasures in Egypt;
   the sufferings of this present life are not to be compared with the
   glory of another; and though the saints now may have their evil things,
   they will hereafter have their good things, and shall be fully
   satisfied when they awake in the divine likeness; and therefore for the
   present should be content with their lot and portion.

   3g. Seventhly, the saints and people of God have all things in hand, or
   in promise, or in sure and certain hope; "all things are yours;" and
   therefore they may say, as Jacob did, "I have enough," or "I have all
   things;" I am content: God has given us all things richly to enjoy; all
   things pertaining to life and godliness, both grace and glory; and what
   more can be desired?

   3g1. God is theirs, Father, Son, and Spirit; all the perfections of God
   are on their side, and exercised for their good; and all the divine
   Persons are theirs, and they have an interest in them; and what can
   they have more?

   3g1a. God the Father is theirs; he is their covenant God; he says, "I
   will be their God, and they shall be my people!" and he not only
   avouches them to be his peculiar people; but they say, "The Lord is
   God!" and avouch him, profess him, and claim their interest in him as
   such: he is their Father, and has declared himself in covenant to be
   so; has predestinated them to the adoption of children; sent his Son to
   redeem them, that they might receive it; and his Spirit to witness it
   unto them. He is their shield and exceeding great reward, as he
   promised to Abraham; he is their portion now and for ever; and what,
   not content!

   3g1b. Christ the Son of God is theirs; the gift of his Father's love,
   an unspeakable one he is; given as an head unto them; as an head of
   government, to rule over them and protect them; and an head of
   influence, to supply them; he is their husband, to love, nourish, and
   cherish them, as his own flesh, and to all whose goods they have a
   common right; he is their Saviour and Redeemer from sin, Satan, the
   curse of the law, and wrath to come; he is their Mediator and
   Peacemaker, their Prophet, Priest, and King. All that belong to him are
   theirs; his righteousness is theirs, for justification; his blood is
   theirs, to cleanse and pardon them; his flesh is theirs, to feed upon
   by faith; his fulness theirs, to supply their wants; he is ALL in ALL
   unto them; and what, not content!

   3g1c. The Spirit of God is theirs; a gift which their heavenly Father
   has given them; and is given them to make known unto them the things
   which are freely given to them of God; he is the convincer of them of
   sin, righteousness, and judgment; the illuminator of them in the
   knowledge of divine things; their quickener and sanctifier, their
   comforter, and the spirit of adoption to them; the earnest and seal of
   their future glory; theirs to begin, to carry on, and perfect the work
   of grace in them; and what, not content!

   3g2. The covenant of grace is theirs; made with them, and made for
   them; all the stores of it theirs; the blessings of it, the sure
   mercies of David; the blessings of grace and of glory, provided and
   laid up in it; the promises of it, both respecting this life and that
   which is to come; and what, not content!

   3g3. The gospel, and the ordinances of it, and the ministers of it, are
   theirs! "all things are yours, whether Paul, or Apollos, or Cephas" (1
   Cor. 3:21, 22), the whole Scripture is written for their use, for their
   learning and instruction, for their comfort and edification; the gospel
   is ordained for their glory; and is sent into and published in the
   world for their good; and the ministers of it are their servants for
   Jesus' sake; they are gifts to the churches, to be their pastors and
   teachers; and have gifts given them to feed and instruct them; they are
   stewards of the mysteries of grace, and are appointed in the house of
   God, to give to everyone their portion of meat in due season; and which
   surely must add to divine contentment.

   3g4. Temporal things are theirs; "or the world, or life, or death, or
   things present, or things to come, all are yours" (1 Cor. 3:22); the
   "world," and the fulness of it, belongs to Christ, who is heir of all
   things; and saints being joint heirs with him, are as Abraham was,
   "heirs of the world;" and things in it are theirs, and work together,
   and contribute to their good; and they at last shall inhabit the new
   earth. "Life" is theirs in every sense, corporal, spiritual, and
   eternal. And "death" is theirs, a blessing to them whenever it comes;
   which will deliver them from the troubles of this life, and enter them
   into the glories of another. "Things present" are theirs; present
   mercies, no good thing is withheld from them needful for them, food to
   eat, and raiment to put on: and "things to come;" the unseen glories of
   a future state; an inheritance incorruptible, reserved in "heaven," a
   kingdom prepared from the foundation of the world. And surely all this
   is enough to give contentment!
     __________________________________________________________________

   [33] "Invidus alterius rebus macrescit opimis," Horat. Epist. l. 1. ep.
   2. v. 57.

   [34] "Invidia Siculi non invenere tyranni majus tormentum." Horat. ib.
   v. 58, 59.

   [35] "Semper avarus eget," ib. v. 56.

   [36] Plin. Nat. Hist. l. 11. c. 34.

   [37] "Unus Pellaeo juveni non sufficit orbis: aestuat infelix angusto
   limine mundi," Juvenal. Satyr. 10. v. 168, 169.

   [38] "Nunquam parum est; quod satis est, nunquam multum est, quod satis
   non est." Seneca, Ep. 119.

   [39] "Nemo tam pauper vivit quam natus est." Seneca de Providentia, c.
   6.
     __________________________________________________________________

  Chapter 13

    OF THANKFULNESS TO GOD

   Thankfulness follows contentment: a discontented man is not thankful
   for anything; but a contented man is thankful for everything.
   Thankfulness is a branch of godliness; none but a godly man is truly a
   thankful man: there are some things not to be named among saints, and
   are not becoming them; but this is; and rather becoming them than many
   other things (Eph. 5:3,4), an unthankful saint is a very odd sound, if
   not a contradiction; "unthankful, unholy," are characters joined
   together, and agree (2 Tim. 3:2), and so "unthankful" and "evil" (Luke
   6:36), and particularly none but an holy man can give thanks "at the
   remembrance of the holiness of God" (Ps. 97:12). Concerning this
   gracious disposition of mind, thankfulness, may be observed,

   1. The things for which thanks are to be given; and they are all
   things; the rule, and which is, according to the will of God, is
   "giving thanks always for all things;" and again, "In everything," or
   for everything, "give thanks" (Eph. 5:20; 1 Thess. 5:18), to which
   agrees what the apostle says (Phil. 4:6). And,

   1a. First, for temporal mercies; for God is the "Father of mercies,"
   even of all such mercies; the author and giver of them, and therefore
   thanks should be returned to him for them. As,

   1a1. For our beings; to be, is better than not to be; and none could
   give us existence but God, the fountain of being; "In him we live, and
   move, and have our being;" that is, we have it from him, as well as are
   supported in it by him; "It is he that hath made us, and not we
   ourselves:--be thankful unto him, and bless his name" (Acts 17:28; Ps.
   100:3,4), the wonderful formation of man, the structure of his body,
   the symmetry and perfection of its parts, as well as soundness of
   limbs, are matter of praise and thankfulness; as they were to the
   Psalmist David (Ps. 139:14-16).

   1a2. For our life, which is from God; he "giveth to all life, and
   breath, and all things" (Acts 17:25), some creatures have a being, and
   yet not life, as inanimate ones; some have life, yet only a vegetative
   one, as plants; and others only an animal one, as brutes; but God has
   given to man a soul, both living and rational; Adam's body was made out
   of the dust of the earth, and then God breathed into him the "breath of
   life, and man became a living soul;" and such a life every man has,
   which is a grant and favour from God (Job 10:12), and therefore thanks
   should be given to him for it, and for all the mercies of life, and for
   that more than for them; since "the life is more than meat," or drink,
   raiment, and everything by which life is nourished, supported, and made
   comfortable; and, indeed, is preferable to all a man has besides
   (Matthew 6:25; Job 2:4).

   1a3. For the preservation of our being and life be God; his visitation,
   which is every day, every morning, preserves our spirits; he upholds
   our souls in life; he is therefore truly called, the "preserver of
   men," and is worthy of praise and thanksgiving on that account; the
   reason given is, not only because he has made the heaven, earth, and
   seas, and all therein; but because he "preserveth them all" (Neh. 9:5,
   6).

   1a4. For our health, and for the continuance of it, and for restoration
   to it when it has been interrupted; health is a very valuable mercy,
   and without which the outward blessings of life cannot be comfortably
   enjoyed; and therefore is greatly to be desired, both by ourselves and
   for our friends; thus the apostle John wished for Gaius, that he might
   "prosper and be in health, even as his soul prospered" (3 John 1:2),
   and persons favored with such a mercy have reason to be thankful; as
   also when it has been lost and restored again; thus Hezekiah, when
   recovered from his sickness, said, "The living, the living, he shall
   praise thee, as I do this day" (Isa. 38:9, 19), and a contrary
   behavior, as it very unbecoming, is justly resented; as in the of the
   ten lepers (Luke 17:15-18).

   1a5. For every mercy enjoyed, be it what it may; not only for life and
   health, for food and raiment, which are the principal mercies; but for
   every other, the least that can be thought of (Gen. 32:10). "Every
   creature of God is good, and nothing to be refused, if it be received
   with thanksgiving;" so that it seems the goodness of any creature mercy
   to a man depends upon his thankfulness for it; and this is the
   difference between a thankful and an unthankful man: an unthankful man,
   thinks nothing good; and a thankful man thinks everything good, and
   blesses God for it (2 Tim. 4:4), and this he does every day; mercies
   are returned every day, and are new every morning; and therefore men
   sensible of them will say, "Blessed be the Lord, who daily loadeth us
   with benefits!" (Ps. 68:19).

   1b. Secondly, for spiritual mercies, whether of a lower or of an higher
   kind. As,

   1b1. First, for the means of grace, the gospel, and the ministry of it;
   and a great mercy it is to be under the sound of it; "Blessed is the
   man that heareth me," the voice of wisdom, the gospel of Christ, though
   only externally (Prov. 8:34). It is an happiness to be born in a land
   where the gospel is preached, and not among Pagans, Mahometans, and
   Papists, where there is a "famine;" not a famine for bread, nor a
   thirst for water, but of "hearing the word of the Lord" (Amos 8:11),
   and a dreadful judgment it is on a people when the Lord commands "the
   clouds," the ministers of the word, "that they rain no rain upon them,"
   that is, preach not the gospel to them. The gospel was first restrained
   to the Jewish people, and forbid to be preached to the Gentiles; but
   afterwards the apostles had a commission to preach it to all nations;
   the Gentiles embraced it gladly, glorified it, or were greatly thankful
   for it; and when this is blessed to the conversion of sinners, it is
   matter of thankfulness; not only to them, but to all true believers,
   and to the ministers of the word: when the Jewish Christians perceived
   that God had given repentance to the Gentiles also, they glorified God,
   or were thankful to him, and blessed his name; and when the apostles
   declared the conversion of the Gentiles by the ministry of the word, it
   caused great joy among the brethren; and when they were successful in
   all parts, in making conquests of souls to Christ, they could not but
   express their thankfulness to God, saying, "Now thanks be unto God,
   which always causeth us to triumph in Christ" (2 Cor. 2:14), and when
   it is food to believers, and is sweet to their taste, as the honey and
   the honeycomb, and they esteem it more than their necessary food, then
   are they truly thankful for it. It is in itself glad tidings, and a
   joyful sound; and when it is experimentally heard and known, it causes
   praise and thankfulness, even among personages of the highest class;
   "all the kings of the earth shall praise thee, O Lord, when they hear
   the words of thy mouth;" the doctrines of the gospel, so as to
   understand them, as they will in the latter day glory (Ps. 138:4), when
   the gospel ministry will be the means of enlarging the interest of
   Christ, the earth shall be filled with the knowledge of the Lord as the
   waters cover the sea; and when the kingdoms of this world shall become
   the Lord's and his Christ's, then the four and twenty elders, the
   representatives of gospel churches, will "worship God, saying, We give
   thee thanks, O Lord God Almighty, because thou hast taken to thee thy
   great power, and hast reigned," by making the gospel ministry effectual
   to the enlargement of his kingdom and interest (Rev. 11:15-17). To
   which may be added, as means of grace, the ordinances of the gospel,
   called the goodness and fatness of the house of God, the provisions of
   Zion; which, when saints are blessed with, and especially when blessed
   unto them, and made useful and beneficial, they "shout aloud for joy,"
   or are exceeding thankful for them: and with these may be mentioned,
   the ministers of the gospel, who are the gifts of God to his churches;
   "And he gave some pastors and teachers;" gifts to qualify them for such
   offices; and he gives them themselves to his churches, to officiate as
   such among them; "And I will give you pastors" (Eph. 4:11; Jer. 3:15),
   these are reckoned among the blessings and privileges of churches, and
   of all true believers; "All things are yours, whether Paul, or Apollos,
   or Cephas;" and therefore they have reason to be thankful for them; and
   especially when, though their "teachers have been removed into a
   corner," yet not so "any more," but their "eyes see their teachers,"
   and their ears hear the joyful sound from them.

   1b2. Secondly, thanks are to be given particularly for the blessings of
   grace themselves, the things which are freely given of God. And in
   order to thankfulness for these, in men there must be knowledge of
   them; which is had by the Spirit of wisdom and revelation; and there
   must be an application of them, a view of special interest in them; the
   Spirit of God must witness to their spirits that they belong unto them;
   he must take of the things of Christ, and show them unto them; which
   will cause exultation and thankfulness. As particularly,

   1b2a. For electing grace; this may be known without any special and
   extraordinary revelation; even from the grace in the effectual calling;
   "For whom he did predestinate, them he also called;" and the "vessels
   of mercy afore prepared unto glory," are explained of those "whom God
   has called" (Rom. 8:30; 9:23, 24), so that those who are called by
   grace may comfortably conclude, that they are predestinated unto life,
   or are in the Lamb's book of life, and are foreordained unto eternal
   glory; and this may be known, as the apostle observes, from the
   efficacy of the gospel on the hearts of men (1 Thess. 1:4,5), and such
   therefore will call upon themselves and others to praise and
   thankfulness, saying, "Praise the Lord, for the Lord hath chosen Jacob
   unto himself, and Israel for his peculiar treasure" (Ps. 135:3, 4). And
   the rather this is matter of great thankfulness, because

   1b2a1. The choice God has made of men to everlasting life is of grace,
   and not of works; even of free, unmerited grace, and without any motive
   to it from them; hence called, "The election of grace" (Rom. 11:5, 6;
   9:11-13). Something similar to this was the national election of the
   people of Israel, which was not because of their quality or quantity;
   but because of the Lord's pure love unto them (Deut. 7:6-8).

   1b2a2. This choice is an act of distinguishing grace; it is not a
   choice of all, only of some; or it would be no choice; "I speak not of
   you all; I know whom I have chosen" (John 13:18), all Christ's
   disciples were chosen to office, but not all to grace and glory; such
   so chosen are "vessels of mercy," in distinction from others, called,
   "vessels of wrath;" it is a choice of "us," and not others: of us, who
   are in no wise better than others, as undeserving of the favour of God
   as others, being "children of wrath," even as others.

   1b2a3. It is a choice, which is the source, foundation, and security
   both of grace and glory. Sanctification of the Spirit, and belief of
   the truth, which include all grace, are fixed and secured in eternal
   election, and flow from it; men are chosen to faith and holiness before
   the foundation of the world, and these are in time bestowed upon them;
   "As many as were ordained unto eternal life believed;" hence true faith
   is called, "The faith of God's elect," being peculiar to them, in
   consequence of their election, and with which their eternal happiness
   is connected; "For whom he did predestinate--them he also glorified."
   Now if the apostle thought himself bound to give thanks for the
   election of others, then much more for his own; and so is every chosen
   vessel of salvation; see (2 Thess. 2:13).

   1b2b. Thanks are to be given for redeeming grace. This was one of the
   benefits and blessings of grace, which lay uppermost on the mind of the
   Psalmist, when he called upon his soul, and all within him, to bless
   the name of the Lord, and not forget his benefits; "Who," says he,
   "redeemeth thy life from destruction" (Ps. 103:1, 2, 4), having in
   view, no doubt, the redemption of it by Christ, from everlasting ruin;
   thus Zechariah, the father of John the Baptist, began his prophecy,
   "Blessed be the Lord God of Israel, for he hath visited and redeemed
   his people," and raised up a mighty Saviour and Redeemer from David's
   family; this he said, when the "day spring from on high had visited
   them;" the Saviour was conceived, and become incarnate, though as yet
   not born, who was to be the Redeemer of his people (Luke 1:68, 69, 78),
   and great reason there is for praise and thankfulness on this account.

   1b2b1. Because this redemption is special and particular. They are a
   "peculiar people" whom Christ has redeemed from all iniquity; they are
   "redeemed from among men," and so not all men; they are "redeemed out
   of every kindred, and tongue, and people, and nation;" and not every
   kindred, every tongue, all people, and each nation; and therefore have
   the greater reason to be thankful that they are redeemed.

   1b2b2. It is altogether free on their parts; though they are bought
   with a price, are redeemed from a vain conversation, with the precious
   blood of Christ, to which redemption is frequently ascribed; yet they
   are "redeemed without money," without any price or money of their own
   paid by them for it; it is wholly of free cost to them; they are "let
   go, not for price nor reward," which they have given; their redemption
   is indeed through the blood of Christ, and yet it is "according to the
   riches of the grace of God," who of his infinite wisdom and grace has
   found a ransom.

   1b2b3. It is a plenteous one; "With the Lord is plenteous redemption"
   (Ps. 130:7), a redemption from all iniquity, original and actual; from
   all sins of every kind, of heart, lip, and life, before and after
   conversion; from Satan, stronger than they, who held them captive; from
   all the curses of the law, to which they were subject by sin; and from
   hell and wrath, and from every enemy of their souls.

   1b2b4. It is an eternal one; "Having obtained eternal redemption for
   us" (Heb. 9:12), which will always continue; the redeemed will never
   more return to a captive state, or be brought into subjection to what
   they are redeemed from; but will always enjoy the benefits arising from
   this grace; and if therefore Moses and the children of Israel had
   reason to sing unto the Lord, who "in his mercy had redeemed them out
   of Egypt," which was but a temporal redemption; much more reason have
   we to praise the Lord, and give thanks to him for eternal redemption by
   Christ.

   1b2c. Thanks are to be given for pardoning grace and mercy. This is the
   first thing the Psalmist mentions after stirring up himself to bless
   and praise the Lord for all his benefits; "who forgiveth all thine
   iniquities" (Ps. 103:1-3), and indeed pardon of sin is a great
   blessing; and he is an happy man whose transgression is forgiven, and
   his sin covered, and to whom the Lord imputeth not iniquity! and
   therefore should express his thankfulness for it. And,

   1b2c1. Because it is entirely free with respect to the persons who
   partake of it. It proceeds, indeed, upon a satisfaction made by
   another; for God, though he forgives sin, will by no means clear the
   guilty, without a full satisfaction to his justice; "Without shedding
   of blood there is no remission;" but though Christ's blood has been
   shed for the remission of sins, yet that is according to the riches of
   divine grace; it is free to men, though it cost Christ dear, his blood
   and life (Isa. 43:25), some, their debts are more, and others less
   numerous; one owes five hundred pence, and another fifty; but whereas
   neither the one nor the other "have anything to pay," God, the
   creditor, "frankly forgives them both" (Luke 7:41, 42).

   1b2c2. Pardon of sin, is not only free, but full and complete; and
   therefore sinful men should be thankful for it; God not only forgives
   all manner of sin, signified by iniquity, transgression, and sin;
   greater or lesser sins, such as are more or less aggravated; but all
   acts of sin committed by his people; God, for Christ's sake, forgives
   all; "Having forgiven all trespasses" (Col. 2:13), no one sin is left
   unforgiven; the Lord's name be praised!

   1b2d. Thanks are to be given for adopting grace; this is one of the
   spiritual blessings with which the Lord's people are blessed in Christ,
   "according to the good pleasure of his will" (Eph. 1:3, 5). There is
   such a display of grace in the blessing of adoption as ravished the
   apostle John, and caused him to break forth in a rapture, and say,
   "Behold, what manner of love the Father hath bestowed upon us, that we
   should be called the sons of God!" (1 John 3:1). Two things serve to
   excite thankfulness for this grace:

   1b2d1. That it is bestowed on persons very unworthy; such who are by
   nature children of wrath, as others; and yet by this grace, children of
   God; such of whom God himself says, "How shall I put them among the
   children?" and yet of his grace puts them there; such who are like the
   wretched infant, cast out into the open field, in the day it was born,
   to the loathing of its person, and yet taken into the family of God;
   who have nothing lovely in them to recommend them, as Moses to
   Pharaoh's daughter, and Esther to Mordecai had; but all the reverse.

   1b2d2. The various blessings annexed to this grace; such have the
   glorious liberty of the children of God; liberty of access to God, as
   children to a father; and a right to all privileges and immunities,
   which fellow citizens with the saints, and those of the household of
   God have; these are never more servants, but heirs, and have a right to
   the heavenly inheritance.

   1b2e. Thanks are to be given to God for regenerating grace (1 Pet. 1:3,
   4). This is wholly owing to the free grace and rich mercy of God; it is
   denied to be of blood, or of the will of men, or of the will of the
   flesh; but of God, of his sovereign grace and favour; who, "of his own
   will, begat us with the word of truth;" and the rather should we be
   thankful for this grace, since without it there can be no enjoyment of
   eternal life; "Except a man be born again, he cannot see the kingdom of
   God" (Jam. 1:18; John 1:13; 3:3).

   1b2f. Thanks are to be given as for a right to eternal life; which lies
   not in the righteousness of men, but in the righteousness of Christ; so
   for a meetness for it, which is all of grace (Col. 1:12).

   1b2g. Thanks are to be given for victory over all spiritual enemies;
   and so for persevering grace in faith and holiness to glory,
   notwithstanding them all; nothing more distressing than a body of sin
   and death, and nothing more desirable than a deliverance from it; and
   yet no hope of it but through Christ; and having hope of it in this
   way, such a soul may say with the apostle, "I thank God through Jesus
   Christ our Lord!" that is, that there will be a deliverance from it;
   and not from that only, but from every enemy, sin, law, and death; and
   therefore can say, "Thanks be to God, which giveth us the victory;"
   over death and the grave; over sin, the sting of death; and over the
   law, the strength of sin; so that nothing shall hinder an abundant
   entrance into the kingdom and glory of God (Rom. 7:23, 24; 1 Cor.
   15:57).

   1c. Thirdly, for Christ, the great blessing of grace and gift of God:
   "Thanks be unto God for his unspeakable gift" (2 Cor. 9:15), the donor
   of this gift is God, of whom are all things; hence Christ is called the
   "gift of God," by way of eminence (John 4:10), who is a sovereign
   Being, and disposes of all his gifts, and so this, to whomsoever he
   pleases; it is his own he gives, and he may do with that what he will;
   and this is a gift like himself, suitable to the greatness of his
   Majesty, as King of kings; it is a royal gift, like that "Araunah, as a
   king, gave unto the king" (2 Sam. 24:23), the gift is the Son of God;
   "To us a Son is given;" the only begotten Son of God, his own Son, the
   dear Son of his love, his Son and Heir; him he has given to be for a
   covenant of the people, the Mediator and Surety of it, and with whom he
   has entrusted all the blessings and promises of it; and to be an head
   over all things to the church; and to be the Saviour of the body, the
   church; even to be God's salvation unto the ends of the earth; for
   which purpose he has not spared him, but has delivered him up into the
   hands of men, justice, and death; and for which those to and for whom
   he is given, have reason to be thankful; when, besides these things,
   the nature of the gift is observed. As,

   1c1. It is entirely a free gift; it is one of those things, and the
   chief of them, which are "freely given unto us of God" (1 Cor. 2:12),
   unmerited and undeserved; wholly of free grace, and flowing from the
   pure love of God, to persons of all the most unworthy (John 3:16).

   1c2. It is a suitable one; nothing could have been given us more
   suitable to our case and circumstances; "Such an High priest became
   us;" such a Prophet, such a King, such a Mediator between God and men,
   such a Redeemer and Saviour, such an Advocate and Intercessor, one so
   full of grace and truth, who is made unto us wisdom, righteousness,
   sanctification, and redemption, who is indeed ALL in ALL; all that we
   want, all that we can desire; for,

   1c3. It is a very large and comprehensive gift; "God, with Christ,
   freely gives us all things; and blesses, with all spiritual blessings
   in him," the blessings of grace and of glory (Rom. 8:32; Eph. 1:3),
   Christ being ours, all things are ours; and therefore we have reason to
   be thankful (1 Cor. 3:22, 23).

   1c4. It is an unchangeable and irreversible gift; it comes from the
   "Father of lights, with whom is no variableness, neither shadow of
   turning;" and not only the giver, but the gift itself is unchangeable;
   who is "Jesus, the same yesterday, today, and for ever;" and is one of
   the gifts of God which are "without repentance;" to which may be added,
   that it is "unspeakable;" none can say how great it is, what is
   contained in it, and what the benefits arising from it in time and to
   eternity.

   1d. Fourthly, For the Spirit of God, and his gifts and graces. The
   Spirit himself is the gift of God (Luke 11:13), and a great and
   glorious gift he is, for which we have reason to be thankful;
   especially when we consider to what ends and purposes he is given, as
   to be a Comforter of his people, "He shall give you another Comforter"
   (John 14:16), and to be a Spirit of wisdom and revelation in the
   knowledge of Christ, and to strengthen the saints with all might in the
   inward man, and to be the earnest and pledge of their future glory and
   happiness (2 Cor. 5:5; Eph. 1:14, 17; 3:16). The various graces of the
   Spirit are gifts and free grace gifts, and very valuable ones; faith,
   which is of the operation of the Spirit, is "not of ourselves, it is
   the gift of God," which no man has nor can exercise unless it be given
   him of God; and all men have it not, and therefore it is distinguishing
   grace to those who have it, and should be thankful for it; a good hope
   is through grace, and is given both by God the Father and our Lord
   Jesus Christ (2 Thess. 2:16), and so love is from grace (1 Tim. 1:14).
   These are now the all things for which we should be thankful.

   2. When, in what cases and circumstances, and for whom thanks are to be
   given.

   2a. When; always, this is the rule, "giving thanks always for all
   things;" every day, night and day, constantly, continually, all the
   days of a man's life; for there are ever new mercies, they are
   returning every day and every morning: hence says the Psalmist, "Every
   day will I bless thee" (Ps. 145:2; 146:2).

   2b. In what cases and circumstances, in what state and condition, are
   we to be thankful? in everyone, "in everything," that is, in every
   state, "give thanks" (1 Thess. 5:18).

   2b1. Not in prosperity only, when we are to be joyful, cheerful, and
   thankful; and when we are not to attribute our prosperity to ourselves,
   nor to second causes, but to God, and be thankful; otherwise we shall
   only "sacrifice to" our own "net," and "burn incense" to our own "drag"
   (Hab. 1:16).

   2b2. But in adversity also; as Job blessed God, or was thankful, when
   he was stripped of all; and the people of God have reason to be
   thankful under afflictions, when the Lord puts underneath his
   everlasting arms, and supports them under them; when he strengthens
   them on a bed of languishing, and makes their bed in their sickness;
   when he chooses them in the furnace of affliction, and knows their
   souls in adversity; when he manifests his love and favour; when he is
   with them passing through the fire and water, so that the one shall not
   kindle upon them, nor the other overflow them; in short, since he makes
   all things work together for their good here and hereafter, they should
   be thankful. And also,

   2b3. In times of temptation; since the temptation might have been
   suffered to have been greater and heavier than it is; and since the
   grace of God is sufficient to support under it, and carry through it,
   and the faithfulness of God will not suffer his people to be tempted
   above what they are able to bear; and since Christ is able to help them
   that are tempted, and sympathizes with them, and prays for them that
   their faith fail not.

   2b4. When in very uncomfortable frames; at least better might be wished
   for, since these might have been worse and have issued in despair, or
   bordering on it; and in the midst of all it should be considered, that
   though frames are changeable things, Jehovah changes not, Christ is the
   same always, the covenant of grace is sure, and the gifts and calling
   of God without repentance; and the Lord knows them that are his, and
   they shall never perish.

   2b5, Amidst all the reproaches and persecutions of men; so the apostles
   were thankful that they were counted worthy to suffer shame for the
   name of Christ; the apostle Peter says such are happy (1 Pet. 4:14),
   and such who are persecuted for righteousness sake are pronounced
   blessed by Christ, and are exhorted to rejoice, and be exceeding glad
   (Matthew 5:10-12).

   2c. For whom; for all men, for kings and all in authority (1 Tim. 2:1,
   2), since these are powers ordained of God, and are ministers for the
   good of men, are terrors to evildoers, and a praise to them that do
   well; if they are good kings and worthy magistrates, such are to be
   honored and obeyed, and thanks to be given for them, which is good and
   acceptable in the sight of God. We are to be thankful for our relations
   and friends, and for the continuance of them; children are the gifts of
   God to parents, and as such to be owned with gratitude, as they were by
   Jacob and Joseph (Gen. 33:5; 48:9 see Ps. 127:3-5), and likewise for
   the churches of Christ, and all the saints in them; for their
   prosperity, for their grace and the increase of it; for their faith,
   both as a doctrine and a grace, and for their love to one another;
   these are what the apostle expresses his thankfulness for in almost all
   his epistles; and so for the ministers of the gospel saints should be
   thankful, who are the gifts of God to the churches, and are promised as
   such (Jer. 3:15). These are the servants of the most high God which
   show unto men the way of salvation, and who are the churches' servants
   for Jesus' sake, faithful stewards in the house of God, to give to
   everyone their portion of meat in due season; and being thus useful,
   thanks should be given for them; and which likewise should be done for
   an increase of converts through the ministry of the word, when there
   are additions made to churches of such as shall be saved; when the
   gospel is succeeded for the gathering in of others to Christ and i