20 Whence then cometh wisdom? and where is the place of understanding?   21 Seeing it is hid from the eyes of all living, and kept close from the fowls of the air.   22 Destruction and death say, We have heard the fame thereof with our ears.   23 God understandeth the way thereof, and he knoweth the place thereof.   24 For he looketh to the ends of the earth, and seeth under the whole heaven;   25 To make the weight for the winds; and he weigheth the waters by measure.   26 When he made a decree for the rain, and a way for the lightning of the thunder:   27 Then did he see it, and declare it; he prepared it, yea, and searched it out.   28 And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.

      The question which Job had asked (v. 12) he asks again here; for it is too worthy, too weighty, to be let fall, until we speed in the enquiry. Concerning this we must seek till we find, till we get some satisfactory account of it. By a diligent prosecution of this enquiry he brings it, at length, to this issue, that there is a twofold wisdom, one hidden in God, which is secret and belongs not to us, the other made known by him and revealed to man, which belongs to us and to our children.

      I. The knowledge of God's secret will, the will of his providence, is out of our reach, and what God has reserved to himself. It belongs to the Lord our God. To know the particulars of what God will do hereafter, and the reasons of what he is doing now, is the knowledge Job first speaks of.

      1. This knowledge is hidden from us. It is high, we cannot attain unto it (v. 21, 22): It is hid from the eyes of all living, even of philosophers, politicians, and saints; it is kept close from the fowls of the air; though they fly high and in the open firmament of heaven, though they seem somewhat nearer that upper world where the source of this wisdom is, though their eyes behold afar off (ch. xxxix. 29), yet they cannot penetrate into the counsels of God. No, man is wiser than the fowls of heaven, and yet comes short of this wisdom. Even those who, in their speculations, soar highest, and think themselves, like the fowls of the air, above the heads of other people, yet cannot pretend to this knowledge. Job and his friends had been arguing about the methods and reasons of the dispensations of Providence in the government of the world. "What fools are we" (says Job) "to fight in the dark thus, to dispute about that which we do not understand!" The line and plummet of human reason can never fathom the abyss of the divine counsels. Who can undertake to give the rationale of Providence, or account for the maxims, measure, and methods of God's government, those arcana imperii--cabinet counsels of divine wisdom? Let us then be content not to know the future events of the Providence until time discover them (Acts i. 7) and not to know the secret reasons of Providence until eternity discover them. God is now a God that hideth himself (Isa. xlv. 15); clouds and darkness are round about him. Though this wisdom be hidden from all living, yet destruction and death say, We have heard the fame of it. Though they cannot give an account of themselves (for there is no wisdom, nor device, nor knowledge at all in the grave, much less this), yet there is a world on the other side death and the grave, on which those dark regions border, and to which we must pass through them, and there we shall see clearly what we are now in the dark about. "Have a little patience," says Death to the inquisitive soul: "I will fetch thee shortly to a place where even this wisdom will be found." When the mystery of God shall be finished it will be laid open, and we shall know as we are known; when the veil of flesh is rent, and the interposing clouds are scattered, we shall know what God does, though we know not now, John xiii. 7.

      2. This knowledge is hidden in God, as the apostle speaks, Eph. iii. 9. Known unto God are all his works, though they are not known to us, Acts xv. 18. There are good reasons for what he does, though we cannot assign them (v. 23): God understands the way thereof. Men sometimes do they know not what, but God never does. Men do what they did not design to do; new occurrences put them upon new counsels, and oblige them to take new measures. But God does all according to the purpose which he purposed in himself, and which he never alters. Men sometimes do that which they cannot give a good reason for, but in every will of God there is a counsel: he knows both what he does and why he does it, the whole series of events and the order and place of every occurrence. This knowledge he has in perfection, but keeps to himself. Two reasons are here given why God must needs understand his own way, and he only:--

      (1.) Because all events are now directed by an all-seeing and almighty Providence, v. 24, 25. He that governs the world is, [1.] Omniscient; for he looks to the ends of the earth, both in place and time; distant ages, distant regions, are under his view. We do not understand our own way, much less can we understand God's way, because we are short-sighted. How little do we know of what is doing in the world, much less of what will be done? But the eyes of the Lord are in every place; nay, they run to and fro through the earth. Nothing is, or can be, hidden from him; and therefore the reasons why some wicked people prosper remarkably and others are remarkably punished in this world, which are secret to us, are known to him. One day's events, and one man's affairs, have such a reference to, and such a dependence upon, another's, that he only to whom all events and all affairs are naked and open, and who sees the whole at one entire and certain view, is a competent Judge of every part. [2.] He is omnipotent. He can do every thing, and is very exact in all he does. For proof of this Job mentions the winds and waters, v. 25. What is lighter than the wind? Yet God hath ways of poising it. He knows how to make the weight for the winds, which he brings out of his treasuries (Ps. cxxxv. 7), keeping a very particular account of what he draws out, as men do of what they pay out of their treasuries, not at random, as men bring out their trash. Nothing sensible is to us more unaccountable than the wind. We hear the sound of it, yet cannot tell whence it comes, nor whither it goes; but God gives it out by weight, wisely ordering both from what point it shall blow and with what strength. The waters of the sea, and the rain-waters, he both weighs and measures, allotting the proportion of every tide and every shower. A great and constant communication there is between clouds and seas, the waters above the firmament and those under it. Vapours go up, rains come down, air is condensed into water, water rarefied into air; but the great God keeps an exact account of all the stock with which this trade is carried on for the public benefit and sees that none of it be lost. Now if, in these things, Providence be so exact, much more in dispensing frowns and favours, rewards and punishments, to the children of men, according to the rules of equity.

      (2.) Because all events were from eternity designed and determined by an infallible prescience and immutable decree, v. 26, 27. When he settled the course of nature he foreordained all the operations of his government. [1.] He settled the course of nature. Job mentions particularly a decree for the rain and a way for the thunder and lightning. The general manner and method, and the particular uses and tendencies, of these strange performances, both their causes and their effects, were appointed by the divine purpose; hence God is said to prepare lightnings for the rain, Ps. cxxxv. 7; Jer. x. 13. [2.] When he did that he laid all the measures of his providence, and drew an exact scheme of the whole work from first to last. Then, from eternity, did he see in himself, and declare to himself, the plan of his proceedings. Then he prepared it, fixed it, and established it, set every thing in readiness for all his works, so that, when any thing was to be done, nothing was to seek, nor could any thing unforeseen occur, to put it either out of its method or out of its time; for all was ordered as exactly as if he had studied it and searched it out, so that, whatever he does, nothing can be put to it nor taken from it, and therefore it shall be for ever, Eccl. iii. 14. Some make Job to speak of wisdom here as a person, and translate it, Then he saw her and showed her, &c., and then it is parallel with that of Solomon concerning the essential wisdom of the Father, the eternal Word, Prov. viii. 22, &c. Before the earth was, then was I by him, John i. 1, 2.

      II. The knowledge of God's revealed will, the will of his precept, and this is within our reach; it is level to our capacity, and will do us good (v. 28): Unto man he said, Behold, the fear of the Lord that is wisdom. Let it not be said that when God concealed his counsels from man, and forbade him that tree of knowledge, it was because he grudged him any thing that would contribute to his real bliss and satisfaction; no, he let him know as much as he was concerned to know in order to his duty and happiness; he shall be entrusted with as much of his sovereign mind as is needful and fit for a subject, but he must not think himself fit to be a privy-counsellor. He said to Adam (so some), to the first man, in the day in which he was created; he told him plainly it was not for him to amuse himself with over-curious searches into the mysteries of creation, nor to pretend to solve all the phenomena of nature; he would find it neither possible nor profitable to do so. No less wisdom (says archbishop Tillotson) than that which made the world can thoroughly understand the philosophy of it. But let him look upon this as his wisdom, to fear the Lord and to depart from evil; let him learn that, and he is learned enough; let this knowledge serve his turn. When God forbade man the tree of knowledge he allowed him the tree of life, and this is that tree, Prov. iii. 18. We cannot attain true wisdom but by divine revelation. The Lord giveth wisdom, Prov. ii. 6. Now the matter of that is not found in the secrets of nature or providence, but in the rules for our own practice. Unto man he said, not, "Go up to heaven, to fetch happiness thence;" or, "Go down to the deep, to draw it up thence." No, the word is nigh thee, Deut. xxx. 14. He hath shown thee, O man! not what is great, but what is good, not what the Lord thy God designs to do with thee, but what he requires of thee, Mic. vi. 8. Unto you, O men! I call, Prov. viii. 4. Lord, what is man that he should be thus minded, thus visited! Behold, mark, take notice of this; he that has ears let him hear what the God of heaven says to the children of men: The fear of the Lord, that is the wisdom. Here is, 1. The description of true religion, pure religion, and undefiled; it is to fear the Lord and depart from evil, which agrees with God's character of Job, ch. i. 1. The fear of the Lord is the spring and summary of all religion. There is a slavish fear of God, springing from hard thoughts of him, which is contrary to religion, Matt. xxv. 24. There is a selfish fear of God springing from dreadful thoughts of him, which may be a good step towards religion, Acts ix. 5. But there is a filial fear of God, springing from great and high thoughts of him, which is the life and soul of all religion. And, wherever this reigns in the heart, it will appear by a constant care to depart from evil, Prov. xvi. 6. This is essential to religion. We must first cease to do evil, or we shall never learn to do well. Virtus est vitium fugere--Even in our flight from vice some virtue lies. 2. The commendation of religion: it is wisdom and understanding. To be truly religious is to be truly wise. As the wisdom of God appears in the institution of religion, so the wisdom of man appears in the institution of religion, so the wisdom of man appears in the practice and observance of it. It is understanding, for it is the best knowledge of truth; it is wisdom, for it is the best management of our affairs. Nothing more surely guides our way and gains our end than being religious.

      13 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.   14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

      The great enquiry which Solomon prosecutes in this book is, What is that good which the sons of men should do? ch. ii. 3. What is the true way to true happiness, the certain means to attain our great end? He had in vain sought it among those things which most men are eager in pursuit of, but here, at length, he has found it, by the help of that discovery which God anciently made to man (Job xxviii. 28), that serious godliness is the only way to true happiness: Let us hear the conclusion of the whole matter, the return entered upon the writ of enquiry, the result of this diligent search; you shall have all I have been driving at in two words. He does not say, Do you hear it, but Let us hear it; for preachers must themselves be hearers of that word which they preach to others, must hear it as from God; those are teachers by the halves who teach others and not themselves, Rom. ii. 21. Every word of God is pure and precious, but some words are worthy of more special remark, as this; the Masorites begin it with a capital letter, as that Deut. vi. 4. Solomon himself puts a nota bene before it, demanding attention in these words, Let us hear the conclusion of the whole matter. Observe here,

      I. The summary of religion. Setting aside all matters of doubtful disputation, to be religious is to fear God and keep his commandments. 1. The root of religion is fear of God reigning in the heart, and a reverence of his majesty, a deference to his authority, and a dread of his wrath. Fear God, that is, worship God, give him the honour due to his name, in all the instances of true devotion, inward and outward. See Rev. xiv. 7. 2. The rule of religion is the law of God revealed in the scriptures. Our fear towards God must be taught by his commandments (Isa. xxix. 13), and those we must keep and carefully observe. Wherever the fear of God is uppermost in the heart, there will be a respect to all his commandments and care to keep them. In vain do we pretend to fear God if we do not make conscience of our duty to him.

      II. The vast importance of it: This is the whole of man; it is all his business and all his blessedness; our whole duty is summed up in this and our whole comfort is bound up in this. It is the concern of every man, and ought to be his chief and continual care; it is the common concern of all men, of their whole time. It is nothing to a man whether he be rich or poor, high or low, but it is the main matter, it is all in all to a man, to fear God and do as he bids him.

      III. A powerful inducement to this, v. 14. We shall see of what vast consequence it is to us that we be religious if we consider the account we must every one of us shortly give of himself to God; thence he argued against a voluptuous and vicious life (ch. xi. 9), and here for a religious life: God shall bring every work into judgment. Note, 1. There is a judgment to come, in which every man's eternal state will be finally determined. 2. God himself will be the Judge, God-man will, not only because he has a right to judge, but because he is perfectly fit for it, infinitely wise and just. 3. Every work will then be brought into judgment, will be enquired into and called over again. It will be a day to bring to remembrance every thing done in the body. 4. The great thing to be then judged of concerning every work is whether it be good or evil, conformable to the will of God or a violation of it. 5. Even secret things, both good and evil, will be brought to light, and brought to account, in the judgment of the great day (Rom. ii. 16); there is no good work, no bad work, hid, but shall then be made manifest. 6. In consideration of the judgment to come, and the strictness of that judgment, it highly concerns us now to be very strict in our walking with God, that we may give up our account with joy.

      12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;   13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.   14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.   15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.   16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.   17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

      Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ's work to put men into the ministry, Acts xxvi. 16, 17. God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer. xxiii. 21. Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ's putting into the ministry, though there are different qualifications as to gifts and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful; and none are counted faithful but those whom he makes so. Christ's ministers are trusty servants, and they ought to be so, having so great a trust committed to them. 4. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ: I thank Christ Jesus our Lord, who hath put me into the ministry.

      II. The more to magnify the grace of Christ in putting him into the ministry, he gives an account of his conversion.

      1. What he was before his conversion: A blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disciples of the Lord, Acts ix. 1. He made havoc of the church, Acts viii. 3. He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness, that the mercy of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blasphemy, persecution, and injuriousness, are very great and heinous sins, and those who are guilty of them are sinners before God exceedingly. To blaspheme God is immediately and directly to strike at God; to persecute his people is to endeavour to wound him through their sides; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; for such invade God's prerogative, and encroach upon the liberties of their fellow-creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Acts xxii. 4; xxvi. 10, 11.

      2. The great favour of God to him: But I obtained mercy. This was a blessed but indeed, a great favour, that so notorious a rebel should find mercy with his prince.

      (1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a less crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master's will, but did commit things worthy of stripes, shall be beaten with few stripes, Luke xii. 48. Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God's threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: "But I obtained mercy, I a blasphemer," &c.

      (2.) Here he takes notice of the abundant grace of Jesus Christ, v. 14. The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace, even that grace of Christ which appears in his glorious gospel (v. 15): This is a faithful saying, &c. Here we have the sum of the whole gospel, that Jesus Christ came into the world. The Son of God took upon him our nature, was made flesh, and dwelt among us, John i. 14. He came into the world, not to call the righteous but sinners to repentance, Matt. ix. 13. His errand into the world was to seek and find, and so save, those that were lost, Luke xix. 10. The ratification of this is that it is a faithful saying, and worthy of all acceptation. It is good news, worthy of all acceptation; and yet not too good to be true, for it is a faithful saying. It is a faithful saying, and therefore worthy to be embraced in the arms of faith: it is worthy of all acceptation, and therefore to be received with holy love, which refers to the foregoing verse, where the grace of Christ is said to abound in faith and love. In the close of the verse Paul applies it to himself: Of whom I am chief. Paul was a sinner of the first rank; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, &c., Acts ix. 1, 2. Persecutors are some of the worst of sinners: such a one Paul had been. Or, of whom I am chief, that is, of pardoned sinners I am chief. It is an expression of his great humility; he that elsewhere calls himself the least of all saints (Eph. iii. 8) here calls himself the chief of sinners. Observe, [1.] Christ Jesus has come into the world; the prophecies concerning his coming are now fulfilled. [2.] He came to save sinners; he came to save those who could not save and help themselves. [3.] Blasphemers and persecutors are the chief of sinners, so Paul reckoned them. [4.] The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chief apostles (2 Cor. xi. 5), for Christ came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may be depended on. [6.] It deserves to be received, to be believed by us all, for our comfort and encouragement.

      (3.) The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of,

      [1.] For the encouragement of others to repent and believe (v. 16): For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to those who should hereafter believe. It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners converted to Christianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. Fourthly, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, Heb. xi. 6. Fifthly, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, Heb. x. 39.

      [2.] He mentions it to the glory of God having spoken of the mercy he had found with God, he could not go on with his letter without inserting a thankful acknowledgment of God's goodness to him: Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. Observe, First, That grace which we have the comfort of God must have the glory of. Those who are sensible of their obligations to the mercy and grace of God will have their hearts enlarged in his praise. Here is praise ascribed to him, as the King eternal, immortal, invisible. Secondly, When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, &c. God's gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, Dan. vii. 9. He is immortal, and the original of immortality; he only has immortality (1 Tim. vi. 16), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, 1 Tim. vi. 16. He is the only wise God (Jude 25); he only is infinitely wise, and the fountain of all wisdom. "To him be glory for ever and ever," or, "Let me be for ever employed in giving honour and glory to him, as the thousands of thousands do," Rev. v. 12, 13.

      11 For the grace of God that bringeth salvation hath appeared to all men,   12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;   13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;   14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

      Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death.

      I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this,

      1. They are put under the dispensation of the grace of God, so the gospel is called, Eph. iii. 2. It is grace in respect of the spring of it--the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Rom. vi. 12-14. The love of Christ constrains us not to live to self, but to him (2 Cor. v. 14, 15); without this effect, grace is received in vain.

      2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers)--salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since,

      3. It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For,

      4. It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom. xvi. 25, 26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things.

      5. This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us,

      (1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God; put away all these." An earthly sensual conversation suits not a heavenly calling. Those that are Christ's have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin; and then,

      (2.) To make conscience of that which is good: To live soberly, righteously, and godly, &c. Religion is not made up of negatives only; there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved and the gospel adorned. We should live soberly with respect to ourselves, in the due government of our appetites and passions, keeping the limits of moderation and temperance, avoiding all inordinate excesses; and righteously towards all men, rendering to all their due, and injuring none, but rather doing good to others, according to our ability and their need: this seems a part of justice and righteousness, for we are not born for ourselves alone, and therefore may not live to ourselves only. We are members one of another, and must seek every man another's wealth, 1 Cor. x. 24; xii. 25. The public, especially, which includes the interests of all, must have the regards of all. Selfishness is a sort of unrighteousness; it robs others of that share in us which is their due. How amiable then will a just and righteous conduct be! It secures and promotes all interests, not particular only, but general and public, and so contributes to the peace and happiness of the world. Live righteously therefore as well as soberly. And godly towards God, in the duties of his worship and service. Regards to him indeed should run through all. Whether you eat, or drink, or whatsoever you do, do all to the glory of God, 1 Cor. x. 31. Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage,--loving, fearing, and trusting in him,--depending on him, and devoting ourselves to him,--observing all those religious duties and ordinances that he has appointed,--praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all,

      (3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels, Luke ix. 26. His own glory which he had before the world was; and his Father's, being the express image of his person, and as God-man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation, Heb. ix. 28. The great God and our Saviour (or even our Saviour) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Soteros, not kai tou Soteros, and so is kai rendered 1 Cor. xv. 24, When he shall have delivered up the kingdom to God, even the Father; to Theo kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God (1 John v. 20), the mighty God (Isa. ix. 6), who, being in the form of God, thought it not robbery to be equal with God, Phil. ii. 6. In his second coming he will reward his servants, and bring them to glory with him. Observe, [1.] There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable, 1 Cor. xv. 19. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope (1 Tim. i. 1), and blessedness in and through him, even riches of glory (Eph. i. 18), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ, 1 Pet. i. 13. To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! 2 Pet. iii. 11, 12. Looking and hastening, that is, expecting and diligently preparing for it. [3.] At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory, John xvii. 24. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it (1 Pet. i. 3), turned to serve the living God, and wait for his Son from heaven, 1 Thess. i. 9, 10. Christians are marked by this, expecting their Master's coming (Luke xii. 36), loving his appearance, 2 Tim. iv. 8. Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry, Heb. x. 37. [4.] The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective duties from the nature and design of the gospel. And herewith is connected another ground, namely,

      II. From the end of Christ's death: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, v. 14. To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have,

      1. The purchaser of salvation--Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as man alone; but as God-man, two natures in one person: man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him; and God, that he might support the manhood, and give worth and efficacy to his undertakings, and have due regard to the rights and honour of the deity, as well as the good of his creature, and bring about the latter to the glory of the former. Such a one became us; and this was,

      2. The price of our redemption: He gave himself. The Father gave him, but he gave himself too; and, in the freeness and voluntariness, as well as the greatness of the offering, lay the acceptableness and merit of it. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself, John x. 17, 18. So John xvii. 19, "For their sakes I sanctify myself, or separate and devote myself to this work, to be both a priest and a sacrifice to God for the sins of men." The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the person. He gave himself a ransom for all, 1 Tim. ii. 6. Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ (1 Pet. i. 18, 19), called the blood of God (Acts xx. 28), that is, of him who is God.

      3. The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God, 1 Pet. iii. 18. He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him, 2 Cor. v. 21. Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering,

      4. The ends of his giving himself for us, (1.) That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. Christ gave himself to redeem us from these, therefore put them away. To love and live in sin is to trample under foot redeeming blood, to despise and reject one of the greatest benefits of it, and to act counter to its design. But how could the short sufferings of Christ redeem us from all iniquity? Answer, Through the infinite dignity of his person. He who was God suffered, though not as God. The acts and properties of either nature are attributed to the person. God purchased his church with his own blood, Acts xx. 28. Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature; but God-man could. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified, Heb. ix. 25, 26; x. 14. He needed not to offer himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died for this: and, (2.) To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. Christ died to purify as well as to pardon--to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar people, by purifying them. Thus are they distinguished from the world that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of the nature go together, and both make a peculiar people unto God: freedom from guilt and condemnation, freedom from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And, (3.) Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us see then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death.

      10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.   11 And this is the record, that God hath given to us eternal life, and this life is in his Son.   12 He that hath the Son hath life; and he that hath not the Son of God hath not life.   13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

      In those words we may observe,

      I. The privilege and stability of the real Christian: He that believeth on the Son of God, hath been prevailed with unfeignedly to cleave to him for salvation, hath the witness in himself, v. 10. He hath not only the outward evidence that others have, but he hath in his own heart a testimony for Jesus Christ. He can allege what Christ and the truth of Christ have done for his soul and what he has seen and found in him. As, 1. He has deeply seen his sin, and guilt, and misery, and his abundant need of such a Saviour. 2. He has seen the excellency, beauty, and office of the Son of God, and the incomparable suitableness of such a Saviour to all his spiritual wants and sorrowful circumstances. 3. He sees and admires the wisdom and love of God in preparing and sending such a Saviour to deliver him from sin and hell, and to raise him to pardon, peace, and communion with God. 4. He has found and felt the power of the word and doctrine of Christ, wounding, humbling, healing, quickening, and comforting his soul. 5. He finds that the revelation of Christ, as it is the greatest discovery and demonstration of the love of God, so it is the most apt and powerful means of kindling, fomenting, and inflaming love to the holy blessed God. 6. He is born of God by the truth of Christ, as v. 1. He has a new heart and nature, a new love, disposition, and delight, and is not the man that formerly he was. 7. He finds yet such a conflict with himself, with sin, with the flesh, the world, and invisible wicked powers, as is described and provided for in the doctrine of Christ. 8. He finds such prospects and such strength afforded him by the faith of Christ, that he can despise and overcome the world, and travel on towards a better. 9. He finds what interest the Mediator has in heaven, by the audiency and prevalency of those prayers that are sent thither in his name, according to his will, and through his intercession. 10. He is begotten again to a lively hope, to a holy confidence in God, in his good-will and love, to a pleasant victory over terrors of conscience, dread of death and hell, to a comfortable prospect of life and immortality, being enriched with the earnest of the Spirit and sealed to the day of redemption. Such assurance has the gospel believer; he has a witness in himself. Christ is formed in him, and he is growing up to the fulness and perfection, or perfect image of Christ, in heaven.

      II. The aggravation of the unbeliever's sin, the sin of unbelief: He that believeth not God hath made him a liar. He does, in effect, give God the lie, because he believeth not the record that God gave of his Son, v. 10. He must believe that God did not send his Son into the world, when he has given us such manifold evidence that he did, or that Jesus Christ was not the Son of God, when all that evidence relates to and terminates upon him, or that he sent his Son to deceive the world and to lead it into error and misery, or that he permits men to devise a religion which, in all the parts of it, is a pure, holy, heavenly, undefiled institution, and so worthy to be embraced by the reason of mankind, and yet is but a delusion and a lie, and then lends them his Spirit and power to recommend and obtrude it upon the world, which is to make God the Father, the author and abettor, of the lie.

      III. The matter, the substance, or contents of all this divine testimony concerning Jesus Christ: And this is the record, that God hath given to us eternal life, and this life is in his Son, v. 11. This is the sum of the gospel. This is the sum and epitome of the whole record given us by all the aforesaid six witnesses. 1. That God hath given to us eternal life. He has designed it for us in his eternal purpose. He has prepared all the means that are necessary to bring us to it. He has made it over to us by his covenant and promise. And he actually confers a right and title thereto on all who believe on and actually embrace the Son of God. Then, 2. This life is in the Son. The Son is life; eternal life in his own essence and person, John i. 4; 1 John i. 2. He is eternal life to us, the spring of our spiritual and glorious life, Col. iii. 4. From him life is communicated to us, both here in heaven. And thereupon it must follow, (1.) He that hath the Son hath life, v. 12. He that is united to the Son is united to life. He who hath a title to the Son hath a title to life, to eternal life. Such honour hath the Father put upon the Son: such honour must we put upon him too. We must come and kiss the Son, and we shall have life. (2.) He that hath not the Son of God hath not life, v. 12. He continues under the condemnation of the law (John iii. 36); he refuses the Son, who is life itself, who is the procurer of life, and the way to it; he provokes God to deliver him over to endless death for making him a liar, since he believes not this record that God hath given concerning his Son.

      IV. The end and reason of the apostle's preaching this to believers. 1. For their satisfaction and comfort: These things have I written unto you that believe on the name of the Son of God, that you may know that you have eternal life, v. 13. Upon all this evidence, and these witnesses, it is but just and meet that there should be those who believe on the name of the Son of God. God increase their number! How much testimony from heaven has the world to answer for! And to three witnesses in heaven must the world be accountable. These believers have eternal life. They have it in the covenant of the gospel, in the beginning and first-fruits of it within them, and in their Lord and head in heaven. These believers may come to know that they have eternal life, and should be quickened, encouraged, and comforted, in the prospect of it: and they should value the scriptures, which are so much written for their consolation and salvation. 2. For their confirmation and progress in their holy faith: And that you may believe on the name of the Son of God (v. 13), may go on believing. Believers must persevere, or they do nothing. To withdraw from believing on the name of the Son of God is to renounce eternal life, and draw back unto perdition. Therefore the evidences of religion and the advantage of faith are to be presented to believers, in order to hearten and encourage them to persevere to the end.