2. That there can be no arguments, from which either the dying person himself, or others by him, can certainly conclude that his repentance is sound and effectual, 292.

In fine, this alone can be said for it, (and to a considering person no more need to be said against it,) that it is only not impossible, 295.

SERMON XXXVII.

ROMANS i. 3, 4.

Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh;

And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead. P. 296.

Where the construction of the text lies So, that we cannot otherwise reach the full sense of it without making our way through doubts and ambiguities, philosophical discourses are necessary in dispensing the word, 296.

The present exercise therefore consists of two parts.

I. An explication of the words: for the scheme of the Greek carries a very different face from our translation, which difference renders the sense of them very disputable, 296.

The explication is comprised in the resolution of these four inquiries:

1. Whether the translation rightly renders it, that Christ' was declared to be the Son of God, since the original admits of a different signification, 297.

2. What is imported by this term, with power, 299.

3. What is intended by the following words, according to the spirit of holiness, 300.

4. How those words, by the resurrection from the dead, are to be understood, 301.

II. An accommodation of the words to the present occasion, which is in shewing, first, how Christ's resurrection may be a proper argument to prove his divinity and eternal sonship, 303. next, that it is the greatest and principal of all others, 306.

And for this we may observe, that it is not only true, but more clear and evident than the other arguments for the proof of the truth of Christ's doctrine, when we consider them as they are generally reducible to these three:

1. The nature of the things taught by him, 307.

2. The fulfilling of prophecies in his person, 309.

3. The miracles and wonderful works which he did in the time of his life, 310. And though these were undoubtedly high proofs of Christ's doctrine, yet his resurrection had a vast preeminence over them upon two accounts.

1. That all the miracles he did, supposing his resurrection had not followed, would not have had sufficient efficacy to have proved him to be the Messias. But his resurrection alone, without relation to his preceding miracles, had been a full proof of the truth of his doctrine; which appears upon these two accounts: 1st, That considered absolutely in itself, it did outweigh all the rest of his works put together, 311. 2dly, That it had a more intimate and near connection with his doctrine than any of the rest, 311.

2. Because of the general opinion and judgment that the world had of both, 311.

The Jews and unbelievers never attempted to assign any causes of the resurrection besides the power of God, so as by that means to destroy the miraculousness of it; though they constantly took exceptions to Christ's other miracles, still resolving them into some cause short of a divine power; which exceptions may be reduced to these two heads;

1. The great difficulty of discerning when an action is really a miracle, 313.

2. Supposing an action is known to be a miracle, it is as difficult to know whether it proves the truth of the doctrine of that person that does it, or not, 314. But neither of these exceptions take place against the resurrection. For, 1st, Though we cannot assign the determinate point where the power of nature ends, yet there are some actions that at first appearance so vastly transcend it, that there can be no suspicion that they proceed from any power but a divine, 317.

2dly, Should God suffer a miracle to be done by an impostor, yet there was no necessity hence to gather, that God did it to confirm the words of that impostor: for God may do a miracle when and where he pleases, 317.

SERMON XXXVIII.

ECCLES. i. 18.

In much wisdom there is much grief: and he that increaseth knowledge increaseth sorrow. P. 320.

very

.

This assertion is taken up upon Solomon's judgment, who, by the verdict of omniscience itself, was of all men in the world the most knowing. After premising that, in speaking to the text, the patronage of ignorance, especially in things spiritual, is not intended; but if any thing is indeed said against knowledge, it is against that only that is so much adored by the world, and falsely called philosophy; and yet more significantly surnamed by the apostle, vain philosophy, 320.

To rectify the absurd opinions of the world concerning knowledge, and to take down the excessive estimation of it, in the prosecution of the words, it is demonstrated to be the cause, or at least the inseparable companion of sorrow in three respects, 323.

I. In respect of the nature and properties of the thing itself, 324. Under this head a question is started, whether or no there be indeed any such thing as true knowledge in the world? And three reasons advanced, which seem to insinuate that there is none, 325. And then the uncertainty of knowledge, its poorness, and utter inability to contribute to the solid enjoyments of life, is shewn in several theological and philosophical problems, 327.

II. In respect of the laborious and troublesome acquisition of it: in setting forth which, the scholar's labour is considered with that of the soldier and the husbandman, and a view is taken of those callings to which learning is necessary, the physician, the lawyer, and the divine, 329.

III. In respect of its effects and consequents, three whereof are instanced.

1. The increase of knowledge is an increase of the desire of knowledge, 333.

2. Knowledge rewards its followers with the miseries of poverty, and clothes them with rags, 333.

3. Knowledge makes the person who has it the butt of envy, the mark of obloquy and contention; which considered, men are advised to make him that is the great Author, also the subject of their knowledge. For though there is a vanity, a sorrow, and a dissatisfaction in the knowledge of created, inferior objects, yet we are assured, that it is life eternal to know God, and whom he has sent, his Son Christ Jesus, 335.

SERMON XXXIX.

PSALM lxvi. 18.

If I regard iniquity in my heart, the Lord will not hear me. P. 338.

The resolution and model of this whole Psalm, which is David's grateful commemoration of all God's mercies, together with a retribution of praise being given, and therein the occasion and connection of these words, 338. They are considered two ways; 1st, As they have a peculiar reference to David and his particular condition, and so they are a vehement asseveration of his integrity, 340. 2dly, Absolutely in themselves, and so they are applicable to all men, 341. And being resolved, as they lie in supposition, into a positive assertion, they afford this doctrine; Whosoever regards iniquity in his heart, the Lord will not hear him. In prosecution of which is shewn,

I. What it is for a man to regard or love sin in his heart, which he may be said to do several ways.

1. There is a constant and habitual love of sin in the unregeneracy and corrupt estate of the soul, 342.

2. There is a regarding of sin in the heart, that consists in an unmortified habit or course of sin, much different from the former, because even a child of God may thus regard sin, 345. Which may be evinced, 1st, From example, 346. 2dly, From scripture-reason, which is grounded upon those

exhortations that are there made even to believers for the mortification of sin, 347. And the soul may thus love sin two ways; 1st, Directly, and by a positive pursuance of it, 347. 2dly, Indirectly, and by not attempting a vigorous mortification of it, 348.

3. There is another kind of regarding sin in the heart, and that is, by an actual intention of the mind upon sin, 348.

II. What it is to have our prayers accepted with God: and this is to prevail with God for the obtaining the good thing we desire, by virtue of an interest in Jesus Christ, and in the covenant of grace, 350. Several objections to this doctrine stated and answered, 351.

III. Whence it is that a man's regarding or loving sin in his heart hinders his prayers from acceptance with God.

1. Because in this case he cannot pray by the spirit, 355. 2. Because he cannot pray in faith; that is, he cannot build a rational confidence upon any promise, that God will accept him, 356.

3. Because he cannot pray with fervency, which, next to sincerity, is the great qualification of prayer, to which God has annexed the promise of acceptance, 358.

By way of application, the duty of sincerity in our worship is pressed from these two motives: 1st, By praying to God with insincere, sin-regarding hearts, we incur the certain frustration of all our prayers, 360. 2dly, In such prayers we are not only certain not to gain a blessing, but also we incur the danger of a heavy curse, 360. And to direct us how to pray with sincerity, this rule is laid down, to endeavour first to prepare our hearts by a thorough and a strict examination, 362.

SERMON XL.

1 JOHN iii. 20.

God is greater than our heart, and knoweth all things.

P. 363.

The words are plain, and need no explication; therefore,