in we were created. So again, 2 Pet. i. 4. By thefe promises we are made partakers of a divine nature. It is to be supposed, that in the first inftance, is knowledge, in the fecond, is goodnefs. Knowledge muft be firft, for without knowledge the beart cannot be good, Prov. xix. 2. But it is monftroufly natural, if there be knowledge in the firft inftance, if the effect be not goodness; and if there be goodness, there will be obedience, compliance with the will of God, and conformity to the doctrine of Christ. 'Tis natural for knowledge to be the guide of action; and he doth bold the truth in unrighteousness, that is not as good in fome meafure, as he knows he ought to be. He doth imprifon that which fpeaks moft of God within him; he doth offer violence to his knowledge if it be not attended with goodnefs. But here is the mifery, many men force them felves, and fin against their own light, and contradict the impreffions of God upon their own minds; whofoever he is that doth not answer his knowledge that is not in state and temper of mind, suitable unto it. For the things whereby Christ is made known to us, do all of them engage us to a holy life: his doctrine, his example, the notions of his death, the effects of his fpirit; do all tend to holinefs. His dactrine, this tends to holiness and uprightnefs of life.. Never man fpake as he spake; his doctrine tranfcends all the principles of morality and virtue, that the world was ever acquainted with before. And then for his example, what humility, and patience; what meeknefs and gentlenefs, what compaffion and integrity fhined forth in his whole converfation? in

respect

respect of all inftances of righteousness, there was no guile found in his mouth. And then for his death. There is no explication of the death of Christ, but doth condemn fin in it for this end he died, that he might condemn fin in his death. And doth any one think or imagine that he shall be relieved by the death of Chrift, in a way of fin, if he in his life do juftify fin, which Chrift died to condemn? And for the effects of his fpirit; fee what these are in that place where the apostle has reckoned them up. And you fhall find that all of them are a direct oppofition to fin. And fo much for these two, that the knowledge of Chrift doth correct and regulate, doth heal and restore. I come now to fpeak of the

3d. It doth cherish and revive. This is that which doth afford the fulleft fatisfaction to our minds; and our minds will never be at peace, till we have something of this knowledge. For by this we come to understand upon what terms God will pardon fin; and we come to fee great reason why God fhould pardon fin in Chrift. And we fee by the gof pel that God hath had all that done for the fatisfaction of his wifdom and righteousnefs, that he thought meet and fit should be done, and for the condemnation of fin, and reformation of finners by the death of Chrift. And there is none that can have that fatisfaction and affurance of being releafed from the dangerous confequence of fin, unless he know fomething of God in Chrift; unless he know, that God was in Chrift, reconciling the world unto himself, not imputing their trefpaffes, 2 Cor. v. 19. As for

those

thofe that lived before Chrift, and out of the pale of the church vifible, they did imagine that infinite goodness was placable, and would be reconciled in fome way or other; but to be affured of it, as we are, that they could not be. For we have God engaged to us; we may go unto him, in confidence of his promifes. And as fure as God is faithful, so fure will God pardon fin to those that repent, and believe the gospel. O what would fome of them. have given that were informed according to princi ples of reafon only, for fuch a revelation of God's goodness as is made unto us in the gofpel! It is a wonder that we fhould read those pregnant places of scripture, and yet not have our fouls raised with them. 'Tis only because they are ordinary and common. But did we seriously fet ourselves to think on them, and would become rational in our religion, these places of scripture would be infinitely valued by us. God in Chrift, reconciling the world, and not imputing trefpaffes. If any man fin, we have an advocate with the Father, Jefus Chrift, &c. I John ii. 1, 2. And he made him to be fin for us, that knew no fin, 2 Cor. v. 21. And he is made to us of God, wif dom, righteoufness, fanctification and redemption, I Cor. i. 30. Chrift is made wisdom; 'tis a mad thing to fin against God, and to break the peace of our conscience, to give offence to the original of our being to fin is fuch an action as is not done by any creature below man, the whole creation below man do act in that sphere that God hath placed them. And we should look upon it, as a prodigy if it should be otherwife. Now to fin, do a thing againft right and rea

fon,

fon, is the fame thing, as for inferior natures to act againft their nature. Now Chrift is made to us wif dom, because we are ftark fools by confenting to iniquity. And by this means we become faulty and obnoxious, liable to God's displeasure. Now Chrift is made unto us righteousness; a man by fin, doth, mar his principle, fpoil his faculty, Chrift Jefus is come to renew us again, and to restore us. He is made unto us fanétification, and not only fo, but redemption. alfo. We had brought ourselves into bondage by fin; but by Chrift we are redeemed. God fo loved the world that he gave his only begotten Son, that whofoever believed in him, should not perish, but have everlafting life, John iii. 16. Every awakened foul, and fuch as are taught of God, do find great fweetness and advantages from thefe places of fcripture. And we shall do well, as the apoftle fpeaks to the fews in another cafe, to magnify our advantage. A man's heart might mifgive him, to go to God when he confiders his apoftacy and defection; and how he hath fallen from God, and abufed himself, and carried it towards his maker. Efpecially when we confider how hard a thing it is to pacify a perfon that we have offended, and bring about a reconciliation. And it is hard for us to think that God will receive us, unless we think thofe affurances that we have from him by Chrift Jefus, from whom he hath received fatisfaction, and fecured all ends that were fitting to be fecured; and through whom he hath declared that he may falvo bonore, receive a finner to his mercy, through the interceffion, and interpofure of Chrift Fefus. And I make a great doubt

upon

whether

whether any confiderative mind, that is ferious, would have had confidence enough to venture upon God, and to have expected his pardon, had not this revelation of God's good will, in and through Chrift been made.

DISCOURSE XXXV.

The worth of RELIGION, and fuffering for it.

PHIL. i. 7, 8.

But what things were gain to me, those I counted lofs for Chrift.

Yea, doubtless, and I count all things but lofs, for the excellency of the knowledge of Chrift Jefus my Lord, for whom I have fuffered the lofs of all things, and do count them but dung, that I may win Chrift.

W

E had the apoftle's fettled jndgment in the words before, he had declared his opinion of the knowledge of Chrift. Now we are to fee, what was his practice. For whom I have fuffered the lofs of all things.

That I may give you an account of these words, I fhall speak of these two things.

1. In general: practice in pursuance of judgment. 2. I fhall enquire into the cafe of fufferings. For whom I have fuffered the lofs of all things. He had declared his judgment before, now he tells us what his practice was.

'Tis