what he shall eat, and drink, and put on; for after all these things do the Gentiles seek: to wit, with anxiety, as if the press and weight lay wholly upon themselves, "but your heavenly Father knoweth that you have need of all these things," Matt. vi. compared with Luke xii. 36. Why, have you not a Father, and doth he not know what you need? You are to use a prudent care in the way of your duty; but you are not to use a tormenting care, a care that doth no good, but hurt only; a care that cannot add one cubit to your stature. Take heed of such a care, it doth not consist with the relation of children to a heavenly Father. And, it discovers and manifests itself. Many might be spoken of, and have been heretofore. I shall only mention these two at present, delight in his converse, and concern for his interest: these are expressions of a child-like love to God as a father. i. Delight in his converse. Have I any love for him as my father, when I cannot endure to be conversant with him? when I decline his presence, I keep up no intercourse with him, I live a wandering life. Is this like a child of God, one born of God? Oh, sadly consider it, and take it to heart! We hear this day of such trials as these; but we shall know and see a trying day at last, that must put the everlasting differences between those that were born of God, and those that were never born of him And even now, if we do but state a judgment day in our own souls, and erect a tribunal there, what can carry more evidence and convictiveness in it than this, if we would but deal impartially with ourselves. Upon this question, do I love the Divine presence, yea or no? is he my father, and do I flee his presence, and care not to be in it, when Í have no pretence of necessity? I cannot pretend a necessity to be out of his presence, as a child may have to be out of his earthly father's presence. He cannot always be there; but the matter admits of no excuse or pretence,it can be resolved into nothing but disaffection. I may be in the presence of God more, but I will not. You may be with him as soon as you can think a thought. Here is nothing to be said in this case, but an aversion of heart keeps you off from him. And what? ise your father, and will you say you are born of him? How can a man satisfy his mind, his judgment, and conscience, in such inconsistencies and contradictions as these. And, ii. In reference to our eternal concernments. "Fear not, little flock, it is your Father's good pleasure to give you the kingdom." Do not fear. Are you the children of such a father, and will not your father provide for you as his own children? Yes, he will provide for you after the rate of a kingdom; he will make you communicate in the kingdom, if you depend upon his pleasure. And it is a thing he doth with pleasure. He pleaseth himself in it, in that display and manifestation of his glory, and munificent bounty. I will now declare openly to the world that I own these for my children; then is "the manifestation of the sons of God," (as the expression is Rom. viii. 19.) When all the sons of God are to have an open, complete, formal, magnificent adoption declared before angels and men. This is that which the depending spirit of his children prompts them to expect. And they exercise dependance this way, and exert it upon this account in reference to their eternal concernments. I find there are no great things to be had here in this world, by which God distinguisheth his children from other men; he doth not distinguish them by what they are to possess and enjoy of exter- ii. Concern for his interest. This is child-like love, to be nal good things here; and they are taught to lay no great deeply concerned whether he be feared or no, honoured or stress upon any such things; but they are taught to depend no, obeyed or no, in those that are indeed his children. upon a kingdom for ample provision hereafter, wherein How doth such affection as this, a filial affection, childhe will deal with them like a God. And it is their Fa-like love, discover itself? How is it wont to do so?" Horther's pleasure to give them this kingdom, and upon this they are to depend. It will go well enough with me hereafter, and therefore I am little solicitous what occurs to or befalls me in my present transient state. Again, Thirdly, Another child-like disposition that must be found in them that are born of God, is love. Love to him as their Father. He is an unnatural monster, and not a child, that doth not love his father and parent: and you see how express the words of this very verse are to this purpose, "Whosoever believeth that Jesus is the Christ, is born of God. And every one that loveth him that begat, loveth them also that are begotten of him." You see how this is connected with what goes immediately before, taking it for granted, that he that "is born of God, loveth him that begat him." It is not affirmed, but supposed; it is not directly affirmed, as if it needed an affirmation. This being obvious to every one's view and thoughts, that for all them that are born of God, they must love him that begat them, a thing that follows of course. Are you born of God? Then you do love him that begat you. And whereas we are told, (as you have had sometimes occasion given to take notice, chap. iii. of this epistle,) "by this the children of God are manifest, and the children of the devil." The children of God cannot be manifest in distinction from them that are of another parentage, in any thing more than this, their "loving him that begat." Loving him of whom they are born, as it is a trying, so it is, and ought to be, a satisfying character in them in whom it is found. If they are to judge of their estate, Am I one born of God, yea or no? They may comfortably conclude well concerning this, I find a divine love springing in my soul towards him, my love working Godward, working upward, shows me my descent, of whom I am, who it is that begat me. Oh, the wretched case of those souls that cannot evince their relation to God as their Father, as being born of him, by such a character as this. Do I say God is my Father? Alas, I love him not, I have no love for him. If it be said, as Christ tells the Jews, "I know you, that ye have not the love of God in you," how must that sink the soul and spirit of that man, in him that pretends to that relation to God as a father, when his own heart testifies that he loves him not! Love to the most obvious exertions of that love, wherein ror hath taken hold of me (saith the Psalmist) because of the wicked that forsake thy law. I saw transgressors, and was grieved. Rivers of tears run down my eyes, because of the wicked that transgress thy law." This is a filial sense, the sense of a child, of one born of God; but to feel no regret in a man's spirit, when the contempt of our Father discovers itself openly in the face of the sun, when we are so repeatedly told every day, which way soever we look or listen, our Father hath little interest in the world, he is little regarded, men little concern themselves whether he is pleased or displeased; for men to have hearts as stones, unconcerned, never affected in such cases as these, is this child-like? Doth this carry the signification with it of my being a child of God, born of him? Again, Fourthly, Another child-like disposition towards God as a father, which must be in them that are born of him, is a subject-spirit, an obediential frame of spirit towards him. "Children, obey your parents in the Lord," Eph. vi. 1. A due obedience even to earthly parents, the fathers of our flesh, not of our souls, (they were never capable of producing such a thing in us as an intelligent immortal spirit,) yet this is a right challenged unto them. And what? is it not a right to our celestial Father, to obey him and to be subject to him? to be willingly and of choice under his government, under his rule and law? He that is the parent of our life and being, he that hath given me a being, shall not he give me a law? He that hath given me a spirit, shall not he give me a command to be received from his mouth? Oh, when a man's life is nothing else but rebellion, insolent rebellion, will not such a one be confounded within himself, if he be put to answer the question, Is God your Father? Are you one of his children, or are you not? "How much more (saith the apostle, Heb. xii. 9.) shall we not be subject to the Father of spirits and live?" You have had fathers of your flesh, (saith he,) and they chastised us, and ye gave them reverence; shall we not much more be subject to the Father of spirits and live? How came I to have a spirit in me, an intelligent immortal spirit, such a sort of being as can think, that is by so noble powers distinguished from a clod, a piece of clay? How came I to have such a being? And if there be a superadded divine principle, so as that God is my father, not only having fashioned my spirit in me, put an im even to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Again, mortal understanding spirit in me, but by giving a princi- | ple of holiness also in superaddition thereunto; I am under a double obligation to him to own him as my Father; and then shall I not be in subjection to the Father of my spi- (2.) The relation of sonship to God is connected with rit? And when life lies upon it, shall we not be in sub- this faith, and therefore the participation of that nature in jection to the Father of spirits and live? What doth that respect whereof we are said to be born of God, must be imply, but that it is mortal to disobey, mortal not to be sub-connected with this faith also; for it is not to be supposed ject? If you will not be subject, ye die for it; every one that adoption and regeneration can be separated; whom must be subject or perish. Subjection and perdition, they God adopteth he regenerateth; whosoever believeth, he are the disjunctive, and between them any one may make adopteth. This is the strength of the argument of the conhis choice. Oh, what shall they say, that have never yet sideration that I am now offering to you. Do but look had hearts taught to obey, formed to subjection? That back a little to the 23d and 24th verses of the 2d chapter despise to be governed, that live after their own will, that of this epistle, and you find that it is upon this faith that contest for the governing power with him that gave them God owns us as his children, or our having an interest in breath, saying in practice, I will not obey, I will live as I him as our father doth depend, to wit, "that Jesus is the list, I will choose my own way and course. This cannot Christ." Upon our owning of this truth (if it be sincerely stand with this relation; it cannot stand with being born and truly owned) this is the consequence, that we now have of God; it cannot stand with the foregoing character last God for our father; "Whosoever denieth the Son, the same mentioned, love to him, filial love to him; "For this is hath not the Father; but he that acknowledgeth the Son the love of God, (as you see presently in the context,) that (this is manifestly meant though not expressed in our copies, we keep his commandments, and his commandments are and therefore you have it subjoined in a different character) not grievous." This is the sense of a child, one born of hath the Father also." That acknowledgeth the Son-How? God, (as the next words again do import,) "Whatsoever is That he is the Christ, (as all the drift of the apostle showeth) born of God, overcometh the world." Therefore his com- he hath the Father, he hath God for his father, he hath no mandments are not grievous to such a one; he is "born father else; but with having an interest in God as his father, of God," he hath a divine nature in him, that contempers his being related to God as his child, is the participation of him to the law and commands of God, so that he counts the divine nature, connected; as you see in the close of the nothing grievous that God commandeth. When every same chapter, "If ye know that he is righteous, ye know thing that he commands, and the whole state of his govern- that every one that doeth righteousness is born of him." ment, is looked upon as a grievance; it is a grievance to be Whereupon it immediately followeth, "Behold what manunder the restraint of his law, that I may not live as I list, ner of love the Father hath bestowed upon us, that we should that I may not indulge inclinations, covetous inclinations, be called the sons of God." See the series of discourse wrathful inclinations, envious inclinations, vindictive in- here; in the latter part of that second chapter, "he that clinations; no, I cannot be governed, I must have my will. acknowledgeth the Son, hath the Father also;" God is his Then you are no child, then you are not born of God. He father; he may say, I have a father, a heavenly Father, I is not your father, if you will not be ruled; indeed he de- have God for my Father; if he acknowledge the Son, bespiseth that obedience that proceeds not from love. "This lieve him to be the Christ, if he sincerely do so. But obis the love of God, that we keep his commandments;" to serve, what the character of such a one must be, he must obey him placidly and of choice, so that this is the sense be able to evince that he is born of God, by doing rightof the soul, I had rather obey than not obey. It is a privi- eousness as he is righteous; that he hath a holy rectitude lege to be under his government. If this be not the sense inwrought into his spirit, which is become the fixed habit of the soul, it is the absurdest contradiction imaginable to of his soul; otherwise it is an absurd pretence that he is pretend to be born of God; it is a pretence that overthrows born of God, or that he hath God for his father. And the and destroys itself, to say I am born of God, but I will not same thing is as manifest in that mentioned John i. 12, 13. be ruled by him. he that receiveth him hath the privilege presently to be called the son of God. But doth that privilege go alone? or, is sonship to God an empty relation? or, hath that relation no foundation? Yes, it hath a foundation—“ which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." If they are believers in his name, they are sons, they are called sons, they are presently in that relation. But how in relation? is it a nominal relation only? No; but a real one; founded upon being born of God, "not of blood, nor of the will of the flesh, nor of the will of man, but of God." That is a second consideration to evince this connexion, to wit, that relation goes with this faith, and therefore the participation of a suitable nature must go with this faith also; for adoption and regeneration cannot be separated. And, Thus far you have an account what this being born of God imports; and now you have both parts of the text in some measure opened-what it is to believe Jesus to be the Christ, and what it is to be born of God. Now, that which in the next place was proposed to be also spoken to according to the order of discourse, is, II. The connexion between these two. And I shall upon this head endeavour these two things, 1. To show that there is a connexion, a most firm connexion, between them. And then, 2. To show you the grounds of it. 1. That there is such a connexion; which is but indeed to evince the truth of the assertion which the text contains, "Whosoever believeth that Jesus is the Christ, is born of God." To evince to you the connexion between these two, is but to evince the truth of the thing asserted, and which is but the same thing in sense with this, that there is no such thing as an unregenerate believer; that with true believing, regeneration is co-extent. Nobody doth justly bear the name of a believer of this, that Jesus is the Christ, of a believer in Christ, but one that is born of God; or that any other believing that Jesus is the Christ, not accompanied with regeneration, goes for nothing, if I should never so peremptorily avow it, that I believe Jesus to be the Christ, and yet am not born of God, it avails me nothing, it signifies nothing to me. I had as good have said nothing, as to say I believe Jesus to be the Christ, if I be not born of God; nothing as to any valuable purpose that can serve. This is that, in the first place, I am to evince to you, that there is such a connexion between these two, and it is to be evinced by sundry considerations, which I shall endeavour to set before you. As, (1.) Other scriptures do most expressly say the same thing. Look at John i. 12, 13. "But as many as received him, to them gave he power to become the sons of God, (3.) Exemption from condemnation-that hath a certain connexion with the sincere belief of this, that Jesus is the Christ; and therefore regeneration must be certainly connected therewith too. They that have this faith are exempt from condemnation, "shall not come into condemnation, but have passed from death unto life," as our Saviour speaks, John ii. 24. And who are they that are exempt from condemnation? According to the determination we have so positively set down, Rom. viii. 1. "There is now no condemnation to them who are in Christ Jesus." You know that there is no being in Christ Jesus, but by believing in him, believing him to be the Christ with such a faith as thereupon drawing the soul into union with him. But do you think that any are exempt from condemnation besides the regenerate, or those that are born of God? (4.) Title to eternal life and glory is connected with this faith; and therefore regeneration must be connected with it too; "He that believeth in the Son of God, hath everlasting life." He that believeth with this faith hath that life in possession which shall be everlasting life, as one end of the thread that runs into eternity; that life that admits of no intermission, but hath the beginnings of it| But, oh! that in the mean time it might be seriously already-" he that believeth in me shall never die," as our Saviour saith, John ii. 26. He hath that life in him that shall never expire. But can any think they have an actual title to eternal life, to the glories hereafter to be revealed, who are not sons, who are not born of God? It is an inheritance, and who shall inherit but sons? it is called so many and many times. 1 Pet. i. 3. the apostle solemnly blesseth God for "having begotten them again unto a lively hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away." The title to this everlasting blessedness and glory and life is connected with this faith; but it is plain it is also connected with sonship to God; and therefore it is equally connected with regeneration, wherein the sonship hath its foundation, for none can be sons that are not born of him. (5.) Both this faith and regeneration do owe themselves to the same primary sovereign cause, the Divine Spirit, which shows them most strictly to be connected. This faith is from the Holy Ghost, and this new birth is from the Holy Ghost also; there is but one cause of both, they are produced by the agency of one and the same Spirit, and therefore cannot but be connected. This faith, where ever it is, is a God-begotten thing; it is a thing that is of divine descent. When the apostle Peter owns Christ so expressly, Matt. xvi. 16, 17. "Thou art Christ, the Son of the living God," (which is the faith the text speaks of,) And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed this unto thee, but my Father which is in heaven." And how plainly are we told, 1 Cor. xii. 3. "No man can say that Jesus is the Lord, (which is the same thing as to say, he is the Christ; Lord being the known title of the Mediator's office, and of the Messiah in the New Testament, and in many places of the Old,) but by the Holy Ghost." And is not the same Holy Ghost the immediate author of the work of regeneration? "Except a man be born again" of the Spirit," he cannot enter into the kingdom of God." The same Spirit that begets faith, the same Spirit regenerates the soul into the Divine image and likeness, by which they are born of God. And, (6.) The same Gospel is the means of the one and the other, of begetting this faith, and of this same divine birth, "Faith cometh by hearing, and hearing by the word of God," of the Gospel; and it is the same Gospel, as the means, that souls are regenerate and born again. "Of his own will begat he us with the word of truth," James' i. 18. and 1 Pet. i. 23. "Being born again, not of corruptible seed, but of incorruptible, by the word of God," that word "that liveth and abideth for ever"-when all flesh, as the grass, withers; " and this is that word" (saith he)" which by the Gospel is preached unto you." It is by it you are born again, so that there is a connexion too in the secondary or instrumental cause, the Gospel, as well as in the first and most noble cause, the Spirit of God. (7.) There is a connexion in one and the same effect, as for instance, victory over the world. Every one that is a sincere believer is a victor over this world too. You may see both a little below the text in this same chapter," Whosoever is born of God, overcometh the world: and this is the victory that overcometh the world, even our faith." Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? or, the Christ, which is all one. And then there is, | thought of, what we live under the Gospel for, and what we are called unto the profession of the Christian name for. No valuable end can be so much as thought of, that will even be reached without being born of God. I know not what God is doing among us at this day; we hear little, in comparison, of his ways on souls, what is done upon the hearts and spirits of men; we know the Christian name is generally professed among us, we all go under one denomination of Christians; but, oh! think, think again and again, what an unregenerate Christian will come to at last! a Christian, and not born of God! a Christian, and nothing of the divine nature in me, no likeness to God, no filial disposition towards him. If we have a Gospel amongst us that hath made us nothing else but Christians in name, nominal Christians, shall our felicity hereafter be like our Christianity here? Will we be content with that? Will the shadow of heaven serve our turn? That will prove a real hell. And there will be a like reality in our heaven as there is in our Christianity. SERMON XLIX.* 1 John v. 1. Whosoever believeth that Jesus is the Christ, is born of God. 2. What connexion this is; or, to let you see how these two are connected with one another-Believing "Jesus to be the Christ," and being "born of God." And, to any thinking, considering mind, this cannot but be a very desirable thing, when we meet with such a positive affirmation as this, "Whosoever believeth that Jesus is the Christ, is born of God," to be able to perceive the very juncture, the very point of coincidence, between these two, wherein they do meet, and (as it were) run into one another; for otherwise it may seem strange to have the one of these so expressly affirmed of the other. And one that hath no discerning of this same juncture may say, How should this be, that there should be such an assertion of so great a thing concerning them that do "believe Jesus to be the Christ ?" This seems to be one of the easiest things in the world, to believe Jesus to be the Christ. And I would fain know (may such a one say) how it should come to pass, that a man cannot believe Jesus to be the Christ, but he must have so great a thing as this said of him, that he is born of God? Wherein hath the one so much to do with the other, believing Jesus to be the Christ, and being born of God? That alone which makes the matter seem strange and difficult is, that men generally have too low thoughts of this same faith. This believing, in particular, Jesus to be the Christ, the difference lies here, whether this believing is to be reckoned a divine, or merely a human thing. If it be looked upon as a thing of mere human original, then any body would wonder that upon one's believing Jesus to be the Christ, such a thing as this should be said of him, he is born of God, the greatest thing sure that can be said of a mortal creature! But we are taught to reckon this (8.) A connexion in respect of the end of the one and faith to be a divine thing, of divine original. When the the other. What any are supposed to be brought to by apostle Peter, in the name of the rest of the apostles, prothis faith, it can never be brought about, or the end at fesseth this faith, Who am I? saith our Saviour; whom which that agency can never be attained, but by interven- do ye say I am? (when there were various opinions of the ing regeneration. Why is God so solicitous to have men people about him at that time, and some said one thing, brought to this faith in this world? Why were there com-and some said another;) but "whom do you say that I missions so early given forth for Christianizing the world? am ?" Why, saith Peter, "thou art Christ the Son of the "Go, and teach all nations"-and let this be the sum of living God," Matt. xvi. 16. And then in verse 17. our what is taught-" Repent and believe the Gospel." Why Saviour replies, "Blessed art thou, Simon Bar-jona ;" is this faith to be spread through the world? It was cer- thou art a blessed man. Why is he blessed for this? "for tainly for the honour and glory both of the Father and the flesh and blood hath not revealed it unto thee, but my FaSon; but shall either be glorified by having in this world ther which is in heaven." All the question is, whether only an unregenerate race, professing faith in Christ, but this faith we have about this thing be a self-sprung faith, being like other men? More may be said of this hereafter. or a heaven-sprung faith; if it be self-sprung, then it is • Preached August 12th, 1694. only the product of flesh and blood, but flesh and blood | (as it followeth in the same chapter) this is the record that cannot reach so high as to produce any such faith as this: God hath given us of his Son, it is believed that Jesus is neither his own flesh nor blood, which signifies his human the Christ, not because men have told us so; it is received nature; nor the same nature as it is among others, by not as the word of man, but as the word of God," 1 Thess. transmitting whereof from one to another this faith would ii. 13. And in the 10th verse of this chapter, "He that only be a traditional thing; but the product of flesh and believeth in the Son of God hath the witness in himself." blood which cannot reveal such a thing; but if it be such And, a faith as is immediately from himself, then blessed art (2.) This believing doth by consequence imply the openthou that so believest; this faith is not from thee or other ing of the heart to him, to receive him as such. Believing men, no way from flesh and blood, or human nature, but and receiving him are inseparable; as you see when the from my Father which is in heaven. same thing is predicated of this same subject, John i. 12. And then it will cease to be thought a strange thing," To as many as received him, to them gave he power to that he that so believes should be said to be born of God; become the sons of God, even to them that believe in his for this being born of God, it is but the work of the Divine name." Pray, why do they that so believe in his name as power working the soul to a conformity to himself, and to receive him, bear the title of "the sons of God?" He impressing it with its own image. And this faith it seems gives them all the privilege to be his sons, why is that? is from God too, as well as the great conforming change The next words tell you, without which it had been very that then passeth upon the soul when one is brought to absurd to have such an appellation. Why are believers so believe. And this will make it appear the most reasonable called the sons of God? Is it an empty name and title? thing in the world, that he that by the Divine power and No, they are born of God, who were "born, not of blood, grace is brought to believe, is born of God; for if it be nor of the will of the flesh, nor of the will of man, but from God that men are made so to believe, it is not faith of God." Sure they must be his sons that are born of from itself, but of God's own ingenerating in my soul. him; but they that believe in him, so as to receive the Then it must be considered, if God do this work to make Son of God, that faith opening its way into their hearts, me believe with this faith, he doth it for some end worthy they are said to be born, not of the will of man, but of of God, for there is no rational agent but works for an God. That heart-assuring persuasion concerning him, end; and he that is the most perfectly intelligent, the most presently makes the soul open to him, and entertain him; absolutely perfect and all-comprehending mind, cannot take him in and appropriate him, and say, "My Lord and but have the greatest and highest designs in what he doth my God," so as that he comes to have an indwelling in by his own immediate operation. And therefore he must the soul by that faith. be understood to have done this work, in making a man thus to believe for an end suitable to himself, worthy of God. And then, I pray, what end worthy of him can be attained, by making a man to believe, if he do not (as it were) new beget him at the same time? He is capable of serving no end, no valuable end, no great end, no end wherein he shall at once be serviceable to God and happy in himself, if God do not regenerate him. But look to these two things more narrowly, and you will see how they meet, and how close a jointure there is between them, so as the matter will be above dispute. It will make its way into every mind that considers the case duly and aright, "That he that believes Jesus to be the Christ, is born of God;" and in order hereunto, (that this may make its way with more advantage,) you may consider how fully that which is equivalent is said of the same thing. Do but look to chap. iv. of this epistle, and the 15th verse, "Whosoever confesseth that Jesus is the Son of God, God dwelleth in him, and he in God." Pray consider it; what is this less than that such a man is born of God? The divine fulness is come in upon him. God and he do indwell one another. Whoever he is that confesseth, believingly confesseth, that this "Jesus is the Son of God;" for this is all one as believing Jesus to be the Christ. We find them often put together to signify the same; that if one be expressed, the other is implied, as in that Matt. i. 16. "Thou art Christ the Son of the living God," and so John vi. 69. "We believe, and are sure that thou art Christ the Son of the living God." And again, John xx. last verse, "These things are written (this book I have now written—this Gospel is written all for this purpose,) that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life through his name." And you may easily apprehend, that confessing this implies the belief of it. No man that is sincere will confess what he doth not believe; "Whosoever doth confess so much that this Jesus is the Son of God, dwelleth in God, and God in him." This is no less a thing than being born of God. And then do but consider what was generally said concerning being born of God, that it makes that person of whom this can be truly said, a God-like creature. He is transformed by it into the Divine image and likeness; it is a universal change, and a permanent one passing upon the soul, and continuing in it even to the end, by which he is made a God-like creature; to wit, by which his image is anew impressed and restored in this soul. And these things being finished, let us now consider how inseparable these must needs be, so believing Jesus is the Christ, and being born of God. Take this faith, as it is such a firm persuasion, a heartassuring persuasion, upon the authority of God himself, that this Jesus is the Christ, or is his Son. Take it thus, and there are two things in the matter believed, that gave it the advantage to be so powerfully operative in the soul when so believed, as you have heard. Therefore consider distinctly the matter believed, and the nature of this believing it so as it hath been opened to you. The matter believed, when a man believeth this Jesus to be the Christ, the Son of God (for believing him to be the Christ involves the belief of his deity, of his divine nature, in respect whereof he is said to be God's own Son, in the most eminent sense, the only-begotten Son of God, which can signify no less than that he is God.) Why, about this you have two things to consider, that will let us see how mighty an advantage such a matter must have, to be thus operative and transforming upon the soul, that it shall be said hereupon truly to be born of God; to wit, first the greatness of the thing itself, and, secondly, the kindness of the design. [1] The greatness of the thing, that this Jesus should be the Christ, the Son of God. This Jesus was then lately seen upon the face of this earth, a man like other men. What is believed concerning him? Why, that he is the Christ, the Son of God. That deity did inhabit and dwell in the flesh of this man, here is God manifested in the flesh. How great a thing is this! The serious, vivid belief of it, cannot but affect wonderfully; even in an ordinary way, it cannot but have a mighty aptitude to affect the soul deeply that so believes; for, as was said, to believe this with a divine faith, it is to believe it because God made me believe it, not only by his authority, upon which this faith relies, but by his power, by which this faith is wrought, and then I consider the thing believed accordingly. This Jesus is the Christ; he that appears to other (1.) This believing Jesus to be the Christ, it speaks a men but as an ordinary man, appears to me the Son of vivid, strong, heart-assured persuasion, that the thing is God. The Divine glory shines in him to the eye of my true; of the truth of the thing, not as taken up at random, soul. He was made flesh and dwelt among us, and we but as taken up from the divine testimony. And because | behel: his glory as the glory of the only-begotten Son o And that we may pursue our scope the more closely, let us but cast our eye upon the two parts that are said to be conjoined. And here I must remind you only of what in general was said about this believing "Jesus to be the Christ" to wit, that it is not one single and incomplex thing, but that it is complicated of more things than one. As, God, fitting them for his communion, and for a state of subordination and absolute devotedness to him, must be the principal aim of regeneration. It is to set the spirits of men right in their disposition and posture towards God, to whom they were strangers, and from whom they were gone off. And you see how the greatness of this thing did very much impress the minds of those pagans; they thought the gods were come down in the likeness of men, and now they are all for worshipping them. But besides the greatness of the thing, which is first to be considered in the matter believed, consider also, the Father, full of grace and truth. To believe this with | whatsoever will serve that end, to wit, inclining men unto such a heart-assuring faith and persuasion, is to believe the greatest thing that ever was heard of. That this Son of God should be a man, or that this man, lately seen with eyes in the world, and handled with hands, is the very Son of God, this tends to form the soul to veneration by the very greatness of the thing itself. And God, when he works this mighty work of regeneration upon the soul, he works by means, by apt and suitable means; means suitable to the work to be wrought, and suitable to the subject to be wrought upon. Now what can be so apt a means to work such a transforming work as this upon an intelligent subject, (as the soul of man is,) as to possess it with the belief of such a thing: here I have sent my own Son among you, he that was the brightness of my own glory, and the express image of my own person; I have here wrapt him up in human flesh, and he is in the flesh, to live among you, and at length to die among you, like one of you, as a human creature. What work must this make in the soul of a man, when believed in such a way as you have heard? It disposeth to veneration of that deity inhabiting in human flesh, and so works somewhat naturally upon the soul of a man, (as it is God's way, he doth apply himself to our natural faculties,) to enlighten the mind, to mollify, change, and subdue the will. These are natural powers in us; but these would do nothing to the pleasing of God, or saving us, if not wrought upon by a Divine almighty power. Now God doth sublimate the natural principle by this means, There is such a thing as natural religiousness, man having been born of God at first, and his soul the very divine offspring, (whereupon God is said to be the father of our spirits,) he hath a natural impression of God upon him. But it governs not but where regeneration takes place; it is a principle laid asleep: but such a faith of this thing brought in upon the soul, revives the principle of a natural religiousness and veneration of God. You see how far the same notion once did work upon a mistake in that Acts xiv. 11. when Paul and Barnabas had wrought miracles upon the impotent man, and preached such admirable divine doctrine that ravished and astonished the souls of their hearers, they immediately cried out, "The gods are come down to us in the likeness of men.' "And Paul, because he was chief speaker, he is called Mercurius, and Barnabas was called Jupiter, two of the most famous deities. And they are intent upon the business of sacrificing to them as incarnate deities. And the apostles had no small difficulty to withhold them from worshipping, and offering solemn sacrifices to them. So mightily did this mistaken notion operate. [2.] The kindness of the design. This Jesus is the Christ, the Son of God, a deity, inhabiting under this flesh. What is this for? What is the design of it? A great thing, as such tends greatly to affect the heart of a man, if it be not stupified into a stone, a rock, a clod. But when a great thing appears to be in conjunction with the kindest design towards them, this gives it a most important additional advantage, to affect the spirits of men beyond all that can be thought. What should be the meaning of it, that God should come down and put on man, and that this man should be God? Why, it was in order to his being Christ, the Messiah, the Mediator between God and man, as that name imports, so that this was with a particular reference to us, and with some very gracious intendment towards us. And therefore look upon this truth to be believed, this Jesus is the Christ, according to that kind and benign aspect which it hath upon us; and so it tends beyond all that can be thought to work with the greatest efficacy as means, though the thing would never be done without the Divine Spirit upon the spirits of men, to renew and regenerate them, so as that thereupon they should be said to be born of God. God works upon the nature of man as he is a creature made up of reason and love, according to his natural state; and so he is according to what remainders there are in him of that nature which was first given, and which is still human nature; "I drew them with cords of a man, with bands of love," Hosea xi. 4. If there be such a thing as love in the nature of man not quite abolished, not quite erased, which by such means as this, that Holy Spirit shall apply itself to a man's spirits to draw him by these cords, that love which he hath in him being taken hold of by the divine love appearing in this design, this gives it advantages to operate with the greatest efficacy that can be thought. And do but see how this is cleared, by considering that passage I mentioned to you but now in the fourth chapter of this epistle and verse 15. looked upon in reference to what immediately goes before in verse 14. "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." Now look upon the foregoing words, and you will see which way this works to open the soul unto God, so as that he comes to have an indwelling in that soul, and that soul an indwelling in him. "We have seen and do testify that the Father sent the Son to be the Saviour of the world." I pray regard this, a mighty stress lies upon it, "We see and do testify, that the Father sent the Son to be the Saviour of the world;" and now it is subjoined, that "whosoever confesseth that Jesus is the Son of God, dwelleth in him, and he in God." Why? because this can be understood or believed under no other notion than as a Saviour to it, a Saviour to men; he came upon a saving design; this lets him into the soul, "God Now, then, that which is the very truth of the thing comes to be believed in good earnest, as certain, concerning this person, this Jesus. Here is God come down in the likeness of a man, he that was in the form of God, found in fashion as a man, made in the likeness of man. Christians must be more stupid than those pagans, if it affect not and make no motion stir in their hearts, so as to say and think, What a wonder is this! What a great thing! That God should have come down in the likeness of man, that we should have had an incarnate God dwelling in this wretched world among us! How amazing a thing is this! This, I say, tends to excite even in the very nature of the thing. And God, when he works, works by suitable means. In the nature of the thing there is a suitableness to excite that natural religion that's in the souls of men, which cannot be totally abolished, but is suppress-dwelleth in him, and he in God;" and do you think that ed. And such a thing as this hath a tendency to awaken it, when the Divine Spirit sets in (as it will set in with truth, when it would not with falsehood) to restore in man that worshipping, adoring disposition towards God. This is the first and most considerable thing in the work of regeneration, or the new creature; for what are men regenerated for? What makes the necessity of regeneration? It is that men were alienated from God, cut off from God, and therefore must have a nature put into them that would incline them unto God; they were alienated from the divine life. Regeneration is necessary for this, to incline the souls of men to live that life; to live upon God, and to God, and for God. So that when you consider what the work of regeneration is necessary for, you will think that this person must not be regenerate? what can it be but that he must be born of God, when God is come into so near a union hereupon? And what lets him in and brings about this union? why, believing that he came as a Saviour into the world, we believe and testify that he came to do the office of a Saviour, and then God dwelleth in us, and we in God. There is that union hereby brought about between God and you, that it is impossible you should not be born of God. A new nature must hereupon come upon you, making you God-like. And this will most distinctly appear, if we consider what his coming as a Saviour implies: as his name signifies Jesus, Jesus is the Christ, the Saviour is anointed and au thorized to this work of saving. When Christ was to come |