self-destroying deceit when they shall find themselves not past over that line that passeth betwâ—en Heaven and hell which thâ—y were studying to find out only that they might passe so far over it as might keep their soul and hell asunder without earnest desires of advancement towards Heaven in conformity to God Now for the generality of professed Christians though there be none hath that general confession of sin oftner and more readily in their mouths yet I suppose it is easie to demonstrat that there is much of this self-deâ—eit in them which declares that the truth is not in them You know both God and man constructs of men by their wâ—yes not by their words and the Lord may interpret your hearts by their disposition and raise a collection 〈◊〉 Aâ—heism out of all together â—he fool hath said in his heart c. Even so say I many pâ—etended Christians say in their heart We have no sin How prove ye that I seek nothing else to prove it then your own ordinary clearings and excusings of your selves ye confesse ye are sinners and break all the Commands yet come to particulars and I know not one of twenty that will cordially or seriously take with almost any sin yea what you have granted in a general you retract and deny it in all the particulars which declares both that even that which you seem to know you are altogether strangers to the real truth of it and that you aâ—e over-blinded with a fond love of your selves I know not â—o what purposes your general acknowledgments are but to â—e a mask or shadow to deâ—eive you to be a blind to hide you from your selves since the most part of you whensoever challenged of any particular sin or inclination to it justifie your selves and when ever ye arâ— put to a particular confession of your sins you have all wrapt up in such a bundle of coâ—fusion that you never know one sin by another Certainly ye deceive your selves and the truth is not in you Let me add moreover another instance Do you not so live and walk in sin so securely so impenitently as if you had no sin no fear of Gods wrath Do not the most part contentedly and peaceably live in so much ignorance of the Gospel as if they had no need of Christ and so by consequence as if they had no sin For if you did believe in the heart and indeed consider that your hearts are sinks of iniquity and impurity would you not think iâ— necâ—ssary to apply to thâ— Physician And would you not then labour to know the Physician the Gospel which is the report of him Certainly in as much as you take no pains for the knowledge of a Saviour you declare that you know not yoâ—r sin â—or if ye knew the one ye could not but search to know the other What iâ— the voice of most mens walking Doth it not proclaim this that they think there is no sin in them For if there be sin in you is there not a curse upon you and wrath before you And if you did really see the one would you not see the other And did you sâ—e it would it not drive you to more serious thoughts Would it not aâ—right you Would it not cause you often to retire in to your selves and from the world And above all how precious would the tidings of a Saviour be that now are common and contemptible Would you not every day wash in that blood Would the current of repentance dry But forasmuch as you are not exercised this way give no thoughts nor time for reconcilement with God walk without any fear of hell and without any eaâ—nest and serious study of changing your wayeâ— and purifying your hearts in a word though ye confesse sin in the geneâ—al yet your whole carriage of heart and wayes declare so much that you think it not â— thing much to be feared or that a man should busie himself about it that a man may live in it and be well here and hereafter And is not this to deny the very nature of sin and to deceive your own souls SERMON XVII· 1 Joh. 1.9 If we confesse our sins he 〈◊〉 faithful and just to forgive us our sins c. THE current of sin dryes not up but runâ— constâ—ntly while we are in this life it iâ— tâ—ue it is much diminished in a believer and it runs not in such an universal flood over the whole man as it is in the unbeliever yet there is a living spring of sin within the godly which is never ceasing to drop out pollution and defilement either upon their whole persons or at least to intermingle it with their good actions Now there is no comfort for this but this one that there is another stream of the blood of Iesus Christ that never dryes up is never exhâ—usted never emptied but flows as full and as free â—s clear and fâ—esh as ever it did and this is so great and of so great vertue that it is â—ble to swallow up the stream of our pollutions and to tâ—ke away the daily filth of a believers conversâ—tion Now indeed though the blood of Iesus Christ be of such infinit vertue and efficacy that it were sufficient to cleanse the sins of the whole world it would be an over-ransome for the souls of â—ll men there iâ— so much worth in it that flood of guiltinesse that hath drowned the world this flood of Christs blood that gushed out of his side is of sufficient vertue to cleanse it perfectly away not withstanding of this absolute universal sufficiency yet certain it is that iâ— is not actually applyed unto the cleansing of all mens sinâ— but yet the moâ—â— part of men are still drowned in the deluge of their own wickedness and lyeth intomb'd in darkness therefore it concerns us to know the way of the application of this blood to the cleansing of sinners and this way is set down in thiâ— verse If we confesse our sins he is just to forgive There was something hinâ—ed at obscurely in the preceeding verse for when he shews that such as say they have no sin who either by the disposition of their hearts or carriage of their wayes do by interpretation say they want sin such deceive themselves and the truth is not in them and so they have no benefit oâ— that blood that cleanseth from all sin and so it is imported here that though the blood of Christ be fully sufficient to cleanse all sin yet it is not so prostituted and basely spent upon sinners as to be bestowed upon them who do not know their sins and never enter into any serious impartial examination of themselves such though they say they are sinners yet never descending into themselves to search their own hearts and wayeâ— and so never coming to the paâ—ticular knowledge of their sins and feeling of them they cannot at all make application of that blood to their own consciences either seriously
for our sins to think that Angels hath not such a word to comfort themselves withal these innumerable companies of Angels who left their station and were once in dignity above us hath not such glad tidings to report one to another in their societies as we have they cannot say he is the propitiation for our sins This is the wonderful mystery that blessed Angels desire to look into they gaze upon it and fix the eyes of their admiration upon God manifested in the flesh wondering at the choice of mortâ—l man before immortal spirits that he is a ransome for them and not for their own brethren who left their station how should this endear him to our souls and his will to our hearts who hâ—th so loved us and given himself for us Hath he given himself for us and should we deny our selves to him especially whâ—n we consider what an infinit disparity is between the woâ—th and difference in the advantage of 〈◊〉 he gave his blessed self a sacrifice he offered himself to death for us not to purchase any thing to himself but life to us and what is it he requires but your base and unworthy self to offer up your lusts and sins in a sacrifice by mortification and your hearts and affections in a thanksgiving-offering wheâ—ein your own greatest gain lyes too for this is tâ—uly to find and save your selves thus to quite your selves to him The efficacy of this is holden out in the word propitiation for our sins the vertue of Christs sacrifice is to pacifie Justice and make God propitious that is favourable and merciful to sinâ—ers In which there are three considerable things imported one is that sin is the cause of enmity between God and man and sets us at an infinit distance that sin is a hainous provocation of his wrath another is expressed that Christ is the propitiation in opposition to that provocation he pacifies wrath and then conciliatâ—â—avour by the sacrifice of himself all the expressions of the Gospel import the damnable and deplorable estate that sin puts man into Reconciliation imports the standing enmity and â—eid between God and men Propitiation imports the provocation of the holy and just indignation of God againâ—â— man the â—ewel whereof is our sins Iustificatiâ—â— implyes the lost and condemned estate of a siâ—â—ner under the sentence and curse of the Lawâ— all that is in the Gospel minds us of our origâ—â—nal of the forloâ—n estate he found us into noâ— pitying us nor able to help us I would deâ—iâ—â— that this might first take impression on yoâ—â— hearts that sin sets God and men at infinit distancâ— and not only distance but dissaffection and enmâ—â—ty it hath sowen the seeds of that wofull discord and kindled that contention which if it be no quenched by the blood of Christ will burn to everâ—lasting so that none can dwell with it and yeâ— sinners must dwell in it there is a provoking quality in it fit â—o alienat the holy heart of God and to incense his indignation which when once it is kindled who can stand before it Do but consider what you conceive of wrongs done to you how they stir your passions and provoke your patience so that there is much adoe to get you pacified and what hainousnesse must then be in your offences against God both in regard of number and kind Oh that you could but impartially weigh this matter you would find that in the view of God all wrongs and injuries between men evanish Against thee alone have I sinned that relation and respect of sin to God exhaustâ— all other respects of injuries towards men It is true that his Majesty is free from passion and is not commoved and troubled as your spiritâ— are yet such is the provoking nature of sin that it cryes â—or vengeance and brings a sinner under the dreadfull sentence of divine wrath which he both pronounceth and can execute without any inward commotâ—on or disturbance of spirit But becausâ— we conceive of him after our manner therefore he speaks in such teâ—ms to us But that which he would â—â—gnâ—fie by it is that the sinner is in as dreadfull and damnâ—ble a condition by sin as if the Lord were mightily inflamed with anger and rage the just punishment is as due and certain as if he were subject to such passions as we are and so much the more certain that he is not Now I desire you to consider how mightily the hainousnesse of sin is aggravated partly by the quality oâ— the personâ— and partly by the conâ—ideration of his benefitâ— to us A great man resents a light wrong heavily because his person makes the wrong heavier O what do you think the most High should do considering his iâ—finit distance â—rom us his glorious Majesty and greatness hiâ— puâ—e holiness his absolute power and supremacy what vile and abominable characters of presumptions and rebellion do all these imprint upon disobedience Shall he suffer himself to be despised and neglected of men when there is no petty creature above another but he will be jealous of his credit and vindicat himself from conâ—empt and then when ingratitude is mingled in with rebellion it makes sin exceeding siâ—ful and sinful sin exceeding provoking to proclaim open war against the holy and righteous will of him whom we owe our selves to and all that wâ— are or have To do evil because he is good and be unthankful because he is kind to take all his own members faculties creatures and imploy them as instruments of dishonour against himself there is here â—ewel â—or feeding everlasting indignation there is no indignity no vilenesse no wickednesse to this all the provocations of men how just soever are in the sight of this groundless and vain like a childs indignation all are but imaginary injuries consisting but in opinion in regard of that which sin hath in the bosome of it against God But how shall any satisfaction be made for the injury of sin What shall pacifie his justly deserved anger Here is the question indeed that would have driven the whole world to a nonplus if once the Majesty and holinesse of God had been seen But the ignorance of Gods greatnesse and mens sinfulnesse made the world to fancy some expiations of sin and satisfactions to God partly by sacrifices of bâ—asts partly by prayer and repentance for sins SERMON XXVIII· 1 Joh. 2.3 And hereby we do know that wâ— know him if we keep his commandments THis age pretends to much knowledge beyond former ages knowledge I say not only in other natural Arts and Sciences but especially in Religion whether there be any great advancement in other knowledge and improvement of that which was â—o a further extent and clearnesse I cannot jâ—dge but I believe there is not much oâ— it in this Nation nor do we so much pretend to it But we talk of the inlargements of divine knowledge and the breaking up of a clearer light in the point oâ—
it an advantage to shut out and exclude this which the Apostle takes to declare as the chief subject of his writing which must needs be if such things have place Theâ—eâ—oâ—e I choâ—â—e rather with the Apostle to declare this unto you which I can alwayes do with alike ceâ—tainty and certainly might alwayes â—e done to an infinit greater advantage Therâ— aâ—e these two peculiar excellencies in the Gospel oâ— Word of life that it is never unprofitable nor unseasonable but doth contain in it at all times the greatest â—dvantage to the souls of men of infinit more concernment and urgency then any other thing can be supposed to be And then we have no doubtful disputations about it it vaâ—ieâ— not by times and circumstanceâ— it may be declared with the â—aâ—e full assuâ—ance at all timeâ— which certainly cannot be attained in other things I wâ—â—ld gladly know what Paul meant when he said he â—â—tâ—rminâ—d to know nâ—thing but Iesus Chriâ—t and him â—rucified 1 Cor. 2 2. and that he â—â—unted all dresse and dung to the suâ—er-excelleâ—t knowledge of Iesus Christ Phil 3 8. Sure it must amount â—o so mâ—ch at leaâ—t that this should be the ordinaâ—y subject â—f the Ministers of the Gospel since they are the Ambasâ—adours of Jesus Christ not thâ— Oâ—ators of the State Should not all other things â—e thought impertinent and â—â—ivial in respect of thiâ— the salvation â—f sinnâ—â—s And what hath a connexion with that but Iâ—sus Christ and the Wâ—rd â—f life But though this be the most pleasant and profitable subject yet I â—ear that â—ew â—f them who pretend a calling to thiâ— Embassage aâ—e thus qualified and disposed to speak and declare it as the Apostle imports that which we have heard and seen c. It is true there was something extraordinary in this because they were to be the first publishers of this Doctrine â—nd to wrestle against the rebellion of mens heartâ— and the idolatry and superstition of the world yea to undertake such a work as to subdue all Nations by preaching of a crucified man to them which seemed to reason the most desperat and impossible imployment ever given or taken therefore it behoved them to be tâ—e eye and ear-witnesses of his Doctâ—ine Life Miracles and all that being themselves perswaded beyond all the degrees of ceâ—tainty that reason câ—n afford they might be the more confident and able to convince and perswade others But yet there is something that holdâ— by good proportion that hâ— that deâ—lareâ— this eteâ—nal life to others should be well acquainted with it himself He that preaches Jesus Christ should fiâ—st be conveâ—sant with him and become his Disciple and follower befoâ—e they can with any fâ—uit become Teacheâ—s of others Therefore the Apostles Act. 1. Chooseth out one that had been with them from the beginning gone in and out with them seen and heard all O! How incongâ—uous is it for many of us to take upon us to declare this unto others which I fear few can say they have heard and seen in a spiritual manner and handled by expeâ—ience No question it prevails usually most with the heart that comes from the heart Affection is the fire that is most suitablâ— to set â—ffection on flame It is a great addition to a mans power and vertue of perswading others to have a full perswasion settled in his own heart conceâ—ning these things Now it is much to be lamented that there is so little of this and so few caâ—â—ies the evidence on their hearts and wayes that thâ—y have been with Jesus coâ—versant in his company I cannot say but the Ordinances that carry their woâ—th and dignity from God and not â—â—om men should be notwâ—â—â—â—â—â—nding pâ—ecious to your heaâ—ts anâ— thaâ— Wâ—rd of life however and by whomsoever sent to you it be spoken it should be suitably â—eceived with gladnesse of heart Bâ—t I confesâ— theâ—e iâ— much of the success disappointed by the unsuitable carâ—iage and disposition of iâ—struments which ought to be mouâ—ned under aâ— the gâ—eatest judgment of this Nation Two pâ—inciples hath acted this Divine Apostle the exceeding love of his Master for he loved much as he was much beloved and this caâ—â—ies him on all occasions to give so heaâ—ty a testimony to him as you see Iâ—h 21 2â— he characteâ—â—zeth himself or ciâ—câ—msâ—ribeâ— hiâ— own name thuâ— This is the Disâ—iâ—le that testifieth these things and wrote these things and we know his testimony is truâ— Where that divine love which is but the â—esult and oveâ— flowing of the love Châ—ist carâ—ies to uâ— fills the heaâ—t this makes the sweetest vent and most fâ—agâ—â—nt opening â—f the mouth whether in Diâ—course or in Prayer or Preaching that can be O how it perfumes all the commendation of Châ—ist Peter lovest thou me feed my sheep These have a natuâ—al connexion together the love of Christ in the heart and the affâ—ctionat hearty seâ—iouâ— declaration of him to otheâ—â— Anâ— then another principle hath moved him the love of others salvation These things I deâ—lare that ye may hâ—ve fellowship with us finding in his own experience how happy he was what a Peaâ—l he had found how raâ—e a Jewel eternal life he cannot hide it but proclaims it His next wish is Now since I am thus blessed O that all the woâ—ld knew and would come and share with me I see that unexhausted fountain of life that unemptyable sea of goodnesse that infinite fulnesse of grace in Jesus Châ—ist that I and you and all that will may câ—me and be satisfied and nothing diminished There is that immense fulnesse in spiritual things that supâ—â—abundance and infinit excesse over our necessities that they may be enjoyed by many by all without envy or discontent without prejudice to one anothers fulness which the skaâ—â—nesse and meannâ—sse of created things cannot admit I believe if Ministers or Christianâ— did taste of this and had accesse into it to see it and blâ—sse themselves in it if they might enter into this tâ—easury or converse into this company they would henceforth carry themselves as those who pity the world and compaâ—sionat mankind A man that weâ—e acquainted with this that is in Christ would not find his heart easily stirred up to envy or provoked upon others prosperity or exaltation but rather he would be constrained to commiserat all others that they will not know nor consiâ—er wherein their own true â—â—anquility and absolute satiâ—faction consists He that is lifted up to this blessed society to conveâ—se with God were it not for the compassion and mercy he owes to miserable mankind he might laugh at the â—ollieâ— and vanitieâ— of tâ—e world as we do aâ— children But as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the affectionat kind love our Saviour carried to humane nature made him often gâ—oâ—n and sigh for his adversaries and weep over Ierusalem â—lbeit his own joy was full without 〈◊〉 So in some measure a Christian learns of Christ to be a lover and pitier of
c. Medication much meditation on God a stayednesâ— and fixedness of spiâ—it upon him layes up a treasuâ—e in the heart this is it that makes such a difâ—eâ—ence between the heart and mouth of a righteouâ— man and a wicked man the heart of the wicked is little worth for the total want of this and thereâ—ore their lips and tongues are void of edification full of corruption But where this spring floweth within it maketh thâ— mouth of a man like a well of life it maketh his lips liâ—e choise silvâ—r O the scantnesse and neglect of this amongst Christians makes all to wither and decay there is little searching after the Almighty little imploying and intertaining our spirits about him low slender and single thoughts and appâ—ehensions oâ— him which câ—nnot but cause a deliquium and decâ—y in all the partâ— of Christianity whâ—n the vâ—ry Sun is â—â—â—pled from us by our ignâ—â—ance and incâ—nsideraâ—ion of â—im and that so long it must have dreadful effâ—ctâ— upon us Therefore let us be exhorted to this study to give our spiâ—its to this imployment to think moâ—e on Gâ—d But as I was saying there is need of â—â—ule to meâ—sure us in it â—nd of some caution about it that iâ— thâ—t we have our end â—ightly established whaâ— we â—im at in enqâ—iring after or meditating upon God If it be only to give intertainment to the curiosity of our mindâ— as in the câ—ntemplation of natural things if it be â—nly to pâ—y into secrets and mysterieâ— and to labour to comprehend thâ—t which is incompâ—ehensible then we lose our labour and we aâ—e in danger to meet with â— consuming fiâ—e instead of instructing and reâ—reshing light I would therefore have this gâ—arded against the insatiable desire and greedineâ—â—e of our minds after the knowledge of secret mysteries We must set boundâ— here and not over-stretch or strain our undâ—â—standings to compasse his infinit beeing as it is in it self let us rather take him up as he iâ— revealed in the Scriptureâ— and so meditate â—n him â—s manifested in hiâ— Word and Wâ—rks hiâ— Gâ—â—ce Mercy Power Wiâ—dom c. and read hiâ— name with delight in these laâ—ge volumes spread beâ—ore our eyes c. Now the just measuring and regulating of all knowledge of God is to direct it to a further end to have nothing before us but this that we may reveâ—ence 〈◊〉 and â—ove him so much the more and tâ—â—s is the tâ—ing tâ—â—t makeâ—h accâ—â—s to him most easie and sweet when â—he design a soul hâ—tâ— in aâ—l itâ—â—eâ—â—chings about him is for thiâ— purpose â—o the end it may love him and woâ—ship him moâ—e â—uiâ—â—bly and be morâ— câ—nâ—oâ—med to him when he is looked upon as â— pâ—tteâ—n oâ— our conâ—oâ—miâ—y that is the â—ight apprehension and up-taking of him to know that God is light and so to know iâ— aâ— in it to behold the necesâ—ity of what qualification should be in us that is indeed to know God My beloved let us coâ—â—â—der thâ—t so much we know of God as we love him and feâ—r him and are conformed unto him fâ—r that knowledge which is not about this work and design it is for no other purpose but to be a wiâ—ness against a man and the most haiâ—ous aggravation of his sins To come then to the paâ—ticular in hand God is light and that is holden out and declared for this end that there may be a pattern of the qualification of all that intend to enter into that society if ye would have fellowship with God then consider what you ingage into what manner of person he is for â—he intiâ—at knowledge of one another is presupposed to all constant friendship You must know then what God is if ye would have communion with him because there is no communion without some conformiâ—y â—nd no conformity without knowledge of him Therefore as he is lighâ— so the soul must be made â—igâ—t in â—im and enlightned by him that would have hiâ—â—ociety wâ— must bâ— transformed into that naturâ— and made children of light who were childâ—en of daâ—knesse Now as there is a light of understanding and wisdome in God and a light of â—olinesse and purity so there is in our souls opposite to these a daâ—knesse of ignorance and unbelief and a daâ—kneâ—â— of sin and impurity of affections Now what communion can light have with darknesse Let every man ask this at his own heart iâ— there be no happinesse without this society and no possibility of this society while I remain in daâ—kness then is it not high time to come to the light This then is the fiâ—st change that is made in a soul the daâ—knesse of ignorance and unbelief is driven out by the approach of that gloriouâ— light of the Gospel into the heart then is discovered unto the soul that defoâ—mity of sin that loathsomnesse in it self that it never apprehended then there is a manifestation of the hidden works of darknesse of the desperat wickednesse of the heart which lay un-observed and unsuspected all the while and now a man cannot in thâ—t view but abhor himself for that which none else can see in him And there is withal manifested that glorious holinesse and purity in God that inviolable righteousnesse that omnipotent power which formerly were never seriously thought upon now these are represented to the life before a sinnerâ— and to close up all there is a manifestation of the grace and goodnesse of God in Châ—ist which diâ—covers a way oâ— salvation and delivery â—rom â—in and wrath and this perfumeth â—nd refâ—esheth all the faculties of the soul. Thuâ— the soul is in a part conformed to that original light when a beam is sent from it and hath pieâ—ced into the heart and scattered the darknesse that did alienat the minds of men fâ—om God But it iâ— not only an illumination of thâ— fore-face â—nd outer-side of the soul not only a conviction of the judgment in these things but by vertue of that divine heat that is transmitted with the light of the Gospel the soul is purified and cleansed from itâ— gâ—osser nature and so iâ— made transparent that the light may shine into the very inwards of the heaâ—t and this is thâ— special point of câ—nformity to God to have our souls purged from the daâ—kness of sinful earthly and muddy â—ffections to have them purified by the light of God from all the works and lustâ— of daâ—knesse and the shining beauty of holy â—ffections and inclinations to succeed and fill up the vacant room If knowledge only reside in our brains â—nd send not down warm beamâ— to quicken and inflame the heart then it is barâ—en and unfruitful it is cold and unprofitable If it hover only alone in our heads and keep a motion there but send down no refreshing showreâ— to the affections which may make us abound in good fruits then it is like the windy clouds â—louds without rain thâ—t pâ—sse away without any benefit to the thiâ—sty ground Let us then
such like But are there not many thingâ— in your hearts and wayes that act the most contradictory lie to these that can be For wherefore do we thus meet together Do ye know an end or propose any I scarce believe it of the most part We come out of custome and mâ—ny as by constraint and with little or no previous consideration of the great end of this work and when ye go forth what fruit appears Your ordinary carnal and civil discourses succeed and who is it either bows his knee to pray for the divine blessing or intertains that holy word either in his own meditation or speaks of it to the edification of others Are you not the most part of you that ground of which Christ speaks that lyes in the way-side and eveâ—y thing comes and takes the seed up Do ye either listen and apply your hearts to a presentnesse in hearing Or is there any more account of it then a sound in the ear or any footstep or impâ—ession left in the heart more then of the flight of a bird in the air And alas how many souls are choaked and stifled the truth suffocated in the very spâ—inging by the thorns of the cares of this world and the throng and importunity of businesses and earthly desires How many good motions come to no mâ—turity by this means How few of you use to pray in secret and to dedicat a time for retiâ—ement from the world and injoyment of God Nay you think you are not called to it and if any be induced to it and to publick woâ—ship in their families yet all the day over is but a flat contrâ—diction to that What earthly-mindednesse What unholiness of affection What impuâ—ity of conversation What one lust is subdued What one sin mortified Who increaseth more in knowledge of the truth or in love of God Is it not midnight with most part of you O the darknesse of the ignorance of your mindâ— by which you know not that Religion you professe more then Tuâ—ks who do peâ—secute it And what are the wayes ye walk into Are they not such wayes as will not come to the light and hate the light because it reproves them Joh. 3.19 20. and 11.9 10. Are they not such in whicâ— men stumble though they seem to walk easily and plainly into them Yet O that everlasting stumble that is at the end of them when you shall fall out of one darknesse of sin and delusâ—on into an utter extream eternal daâ—knesse of destruction and damnation O that â—eaâ—â—ul dungeon and pit of darkness you post into â— Thereâ—ore iâ— you love your own souls be warned 〈◊〉 beseech you be warned to flee from that â—â—ter darknesse be awaked out of your deceiving dreams and deluding selâ—-flattering imagâ—â—â—â—â—onâ— and Christ shall give you light The diâ—â—â—very of that grosse daâ—knesse you walked into in which you did not see whither you wâ—nt I say the clear discerning of what it is and whither iâ— leads is the fiâ—â—t opening of that Light the â—irâ—t visit of that Morning Star that brings salvation If ye will not be convinced oâ— that â—nfinit dâ—ngeâ— you are into yet ye arâ— not the â—urther â—rom â—t He that walketh in darknesse lieâ—h c. Hiâ— strong confidence and perswasion hath â— lie â— contradiction in the bosome oâ— it and that will nâ—ver bottom any true happinesse It is a lie acted by the hand the â—oot and â—ll the memberâ— a lie â—gâ—inst â—he holy truâ—h and Word oâ— God and the very reproach oâ— the Name of Christ 〈◊〉 lie against your selves and your own proâ—essâ—onâ— a soul-murthering lie as well as a Christâ—denyinâ—â— lie and this lie as a holy man saith hath filled Houses Cities Families Countreys it hath evâ—â— overspred the whole Nation and filled all with darknesse horrour conâ—usion trouble and anguish once being a holy Nation by profession of a Covenant with God and our open mâ—niâ—est universal retraction of that by an unholy ungodly and wicked conversation This hâ—th bâ—ought the sword against a hypocritical Nation and this will bring that far greater incomparably more intollerable day of wrath upon the children of disobedience Therefore let me exhort all of you in the Name of the Lord as ye desire to be admitted to that eternally blessed society within the holy City and not to be excluded among these who commit abomination and make a lie that ye would henceforth impose this necessity upon your selves or know that it is laid upon you by God to labour to know the will and truth of God that you may see that light that shiâ—es in the Gospel and not only to receive it in your minds but in your hearts by love that so you may indeavour in all sincerity the doing of that truth the conscionable practising of what you know And this as it is a great point of conformity to the light so it will make you capable of more light from God â—or he delights to shew his liberality where he hath any acceptance Be not satisfied O! be not satâ—sfied with knowing these truths and discoursing upon them but make them â—urther your own by impressing them deeply in your hearts and expressing them plainly in your wayes This is pure Religion and undefiled Jâ—m 1.27 And is not this to know me saith â—he Lord Jer. 22.16 Practice is real knowledâ—e because it is living knowledge it iâ— the veâ—y life and soul oâ— Châ—istianity when there needs no more but the intimation of hiâ— will to câ—râ—y the whole man Tâ—is is that we would all aspire unto and not satisfie our selves in our poor attainments below this SERMON XIV· 1 Joh. 1.7 But if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin ARt is the imitation of Nature and true Religion is a divine Art that consists in the imitation of God himself the Author of Nature Therefore it is a more high and transcendent thing of a sublimer nature then all the Arts and Sciences among men those reach but to some resemblance of the wisdom of God expressed in his works but this aspires to an imitation of himself in holinesse which is the glory of his Nâ—me and so to a fellowship with himself Therefore there is nothing hath so high a pattern or sublime an end God himself who is infinitly above all iâ— the pattern socieâ—y with God i◠〈◊〉 end oâ— iâ— and so it cannot choice but where Religion makes an â—olid impression on a soul it 〈◊〉 exâ—eedingly raise and advance it to the most heâ—oiâ—k and noble resolutions that it is capable oâ— in reâ—pect oâ— which elevation of the â—oul afteâ— God the highest projectâ— the greatest aspirings and the most elevating deâ—igns of men aâ—e nothing but low base and wretched having nothing of true greatnesse of mind in them but running in an earthly and â—â—â—did channel infinitly below the pooâ—eâ—t soul that is
is here given of God communicable to us that as he is light and in him is no darkness so we being fully and perfectly shined upon by him may be light likewise without any mixtuâ—e oâ— dâ—â—knesse as here it is not Now my beloved in the Lord this is that we are called unto to walk thus in the light in the light of obedience and sanctification and thâ—t is the great thing ye would leaâ—n to aspiâ—e unto rather then to enjoy the light of consolation Indeed I conceive that which maketh many of uâ— walk in darknesse as iâ— spoken in Isa. 50.10 that is without comâ—ort peace and joy and without clear disceâ—ning our interest in God iâ— because we walk in another daâ—knesse that is of sin and distance from God the one daâ—knesse is introductive of the other nay they cannot be long without other the daâ—k cloud of bold sinning and caâ—elesse unciâ—cumspect walking that cannot but eclipâ—e the light of consolation and fill the soul with some hoâ—rour anguish and confusiâ—n Therefore if ye would walk in the light of joy and comfort O take heed nothing be interposed between God and your souls you must likewise walk in the light of his Law which is as a lamp to the feet and this light as the ray begets that light of comfort as the splendor which is the second light of the Sun I know iâ— is a disconsolat and sad condition to walk without the light of the knowledge of our interest in God but I would earnestly recommend unto you two things to support you and help you in that one is that you do not give over the chief point of this society with God that is walking in the light of his Law and Commandments but that you do thâ— more seâ—iously addâ—esse to the one that you want the other Câ—â—tainly it ought to be no hinderance of your obedience and patient continuing in obedience that you know not your own interest and that his countenance shines not so upon you you know that sweet â—esolution I will wait upon the Lord who hides his face c. Isai. 8.17 Mic. 7.7 and his own command Isai. 50.10 Hos. 12.6 Ye that walk in such a darknesse neveâ—thelesse stay upon God Truly there could be no gâ—eater evidence of thy interest then thiâ— to give patient attendance upon him in the wayes of obedience till he shine forth this would in due time bring forth thy righteousnesse as the light if we would not substract and withdraw our selves from under the light because it is presently over-clouded Then moreover you would know that all this while that your interest in Christ lyes dark and under cloud you should then be most in the applicâ—tion of that blood to your souls most in trusting and staying upon the Name of God and his absolute promises Suppose thou do not as yet know that he is thine yet dost thou not know that he is made thine by believing in him and therefore while it is inevident that it is already thou ought so much the more to labour that what is not may be Now if thou canst not apply him to thy soul as thine own possessioâ— yet thou mayest and so much the more ougâ—test to apply thy soul to him anâ— reâ—ign and offer thy self to him as willing to be his posseâ—sion to be his and no more thine own in a word when thine own expeâ—imental feeling of the woâ—k of Gods Spirit fails within thee thâ—n so much the more inâ—ist and dwell upon the meditation and belies oâ— the geneâ—al pâ—omiâ—es which aâ—e the pâ—oper object of faith and not 〈…〉 as our own inteâ—est is â—he proper objâ—ct o◠〈◊〉 and not of saith Therefoâ—e the deâ—ect in the one needâ— not reâ—ound upon the other To â—um up all in one word iâ— thou thinkest that thou hast not yâ—t believed in Christ and 〈◊〉 no inteâ—est in him I will not dispute with thee to peâ—swade tâ—ro â—hat thou art mistaken for all thiâ— debate would hâ— in the 〈◊〉 becâ—use thou aâ—t in dâ—rkness but one thâ—â—g I would sâ—y unto thee labour to do that whicâ— thâ—u would do which thou must do if â—ucâ— a câ—â—e were granted suppose it were so that thou had no inâ—eâ—est in him what would thou do then I am sure thâ—â— would say I would laboâ—â— by any 〈◊〉 to have him mine why then thou knows that cannot be before believing and â—eceiving him 〈◊〉 hiâ— promises and not at all but by believing Therefore since that this is it you must at length tuâ—n unto suppose the case were decided why do ye not presently â—atâ—er without more weaâ—ying your selves in the greatnesse of your way tuâ—n in hither as to a place of refuge without further disputing in the businesse â—nd so by believing in Christ and waiting upon him in his ways you shall put that oâ—t of qâ—eâ—â—ion wâ—ich debating would make an endâ—eâ—â— quâ—sâ—ion The Lord make you wiâ—e to know the tâ—ingâ— that belongs to your peace SERMON XV· 1 Joh. 1.7 And the blood of Iesus Christ his Son cleanseth us from all sin CAn two walk together except they be agreed Aâ— darknesse cannot have fellowship with ligâ—â— till it be changed into some conâ—oâ—mity to tâ—e light even â—o tâ—ere can neither be any fellowship in walking nor conâ—ormity in nature between God and uâ— who are enemies to him by nâ—â—ure unlesse there be some agreement and reconciliaâ—ion os the difference Now here is that which maketh the atonement The blood of Iesus his Son â—leanseth us from all sin This is it that takes away the difference between God 〈◊〉 men and makes reconciliation for us This blood hath quâ—nched â—he flâ—me of indignation and wâ—ath kindled in Heaven against us And this alone can quench and extinguish the flames and â—uâ—ies of a tormented soul that is burnt up with the appâ—ehension of his anger All other things thou can â—pply or cast upon them will be as oyl to increase them whether it be to cool thy self in the shadows of the worlds delights such a poor â—hiâ—t as the rich glutton would have taken in hell those drops of cold water that thou can disâ—ill out of the câ—eature will never give any solid ease to thy conscience thou may abate the â—ury of it or put it off for a season thou who is afraid of hell and wrath may procure soâ—e short vacancy from those terrours by turning to the world but certainly they will recurr â—gain and break out in a gâ—eater fire like a fever that is not diminished but increased by much drinking cold water or if thou go about to refresh thy self and satiâ—fie thy challenges by thy own attainments in Religion and by reflection upon thy own heart and wayes finding something in thy esteem that may counterballance thy evils and so give thee some confidence of Gods avour these I say are but deceitful things and will never either quench the displeasure of God for thy siâ—s but rather add â—ewel to it because
or pertinently Though the river and fountain of Christs blood run by them in the daily pâ—eaching of the Gospel yeâ— being destitute of this daily self-inspection and self-knowledge being altogether ignorant of themselveâ— they can no more wash here then thesâ— who never heard of this blood they being strangers to themselves sets them at as great distancâ—â—nd estrangement from the blood of Christ 〈◊〉 if they were wholly strangers to the very preaching of this blood Let us then have this first established in our hearts that there is no cleansing from sin without the knowledge oâ— sin and there is no true knowledge of sin without a serious soul-examination of sin these are knit together in their own nature for how should our sins be pardoned when we know nothing of them but in a confused generality that can nâ—ver affect the heart How should our sins not bâ— opened and discovered before the holinesse of God when they are alwayes covered unto us aâ—d hid from our eyes Certainly the righteousnesse and wisdom of God requires that such â— monstruous thing so great an enemy of Gods â—olinesse be not wholly past away in sileâ—ce witâ—out oâ—servatiâ—n If we do not observe he will for to what purpose should pardon be so lavished upon them who â—re not capable to know what savour 〈◊〉 grace iâ— in it And ceâ—tainly that none câ—n know without the feeling knowledge of the hight â—nd hainousnesâ—e of sin Now I pâ—ay you how should ye know your sins when ye will not allow â—ny time for the seaâ—ching of your selves Many cannot say that ever they did purposely â—nd deliberatly withdâ—aw from the world and separat their spirits for this businesse of self-examination and therefore you remain perpetually strangers to your selves and as great strangerâ— to the power and vertue of this blood Now in this vers he declareâ— it plainly in what way and method sin is pardoned by this blood By the former vers we have so much that it â—s necessary we must search and tâ—y our wayeâ— that so we may truly know our sins and charge them upon our selves and here it is superadded that we must confess them to him And the promise â—s annexed he is just and faithful to forgive Now this confession of sin is very fitly subjoyned both to that which he declared of that great end of the Gospel communion with God and that which was immediatly holden sorth of the remaining vertue of Christs blood for might a poor soul say How shall I come to partake of that blessed society I am â— sinner and so an enemy to Gâ—d How shall this enmity be removed And if the â—nswer be made The blood of Iesus Christ cleanseth from all sin and so maketh accesse for a â—inner to enter into this society Yet a question remains And how shall the vertue of that be applyed to my soul It is sufficient I know for â—ll but what way may I have the particular benefit of it Here it is â—ully satisfied If we confesse our sins God is just and faithful to forgâ—ve Hâ— lyeth under some obligation to pardon us Now many of you may think if this be the way and these be the teâ—ms â—f pardon then we hope all shall be pardoned foâ— iâ— there be no more but to conâ—esse our sinâ— who will not willingly do that and who doth not daily do it as one said if it be sufficient to accuse none will be innocent Si accusasse sufficiat nemo innocens erit So you may think Si confiteri sufficiat nemo reâ—â—rit If it be sufficient to conâ—esâ—e none will be guilty But my beloved let us not deceive our selvâ—s with the present fiâ—st apprehensions of words that occur in this kind it is true as ye take confession there is nothing more ordinary but if it be taken in the true Scripture meaning and in the realest sense I fear there is nothing among men so extraordinary I desire you may but consider how you take this word in your dealings with men you take it certainly in a more real sense then you use it in Religion If any had done you some great wrong or injury suppose your servant or inferiour what acknowledgment would you take from him of his wrong If he confessed his wrong only in general ambâ—guouâ— teâ—mâ— if he did it either lightly or without any sense or sorrow for it if he did withal excuse and exâ—enuat hiâ— fault and never ceased notwithstanding of all his conâ—ession to do the like wrong when occasion offered would you not think this â— mockery And would it not â—ather provoke you then pacifie you Now when ye take words in so real and deep significations in your own matters what grosâ—e delusion is it that you take them in the slightest and emptiest meaningâ— in these things that relate to God And I am surâ— the most part of mens confessions are of that â—ature which I have described general ignorant senslesse without any particular view or lively feeling of the vilenesse and loathsomnâ—sse oâ— sin and their own hearts when ever it comeâ— to particulars there is a multitude of extenuations and pretences to hide and cover the sin and generally men never cease the more from sinning it puts no stop in their running as the horse to the battel to day they confesse it and to morrow they act it again with as much delight as before Now of this I may say offer it to thy Governour and see if he will be pleased with thee or let another offer such an acknowledgment of wrong to thee and see if it will please thee and if it will not why deceive ye your selveâ— with the outward visage of things in these matterâ— that are of greatest soul-concernment Should they not be taken in the most inward and substantial signification that can be lest you be deceived with false appearances and while you give but a shadow of confession you receive but a shadow of forgiveness such a thing as will not carâ—y and bear you out before Gods Tribunal Therefore we must needs take it thus that confession of sin is the work of the whole man and not of the mouth only It is the heart tongue and all that is in a man joyning together to the acknowledgment of sin and Gods righteousnesse Therefore it includes in it not only a particular knowledge of our offences and the temper of our hearts but a sensible feeling of the loathsomnesse and hainouâ—nesse of these and this iâ— the spring that it flows from from a broken and contrite heart that is bruised under the apprehensions of the weight of guiltinesse and is imbittered with the sense of the gall of iniquity that possesseth the heart Here then is the great moment of confession and repentance What iâ— the inward fountain it flows from If the heart be brought to the distinct and clear view of it self and to discern the iniquity and plague of it and so to fall down under the
time under their view Now let me apply a little to the incouragement of poor souls who being inwardly burdened with the weight of their own guiltiness exoner themselves by confeâ—sion in his bosome as you have two suitâ— and two desires to him one that your sins may be forgiven another that they mâ—y be subdued so he hath two solemn ingagements and tyes to satisfy you one to forgive your sinâ— and another to cleanse you from all unrighteousness The soul that is truly penitent is not only desiâ—ous of pardon of sin that is not the chief or only design oâ— such a soul in application to Christ but it is withal to be purified from sin and all unrighteousnesse and to have ungodly lusts cleansed away and herein is the great probation of suâ—h an ones reality it will not suffice or satisfie such an one to be assured oâ— delivery from wrath and condemnation but he must likewise be redeemed from sin that it have no dominion over him he desires to be â—reed from death that he may have his conscience withall purged from dead works to serve the living God Heb. 9.14 He would have sin blotted out oâ— aâ— accusing conscience that it may be purged out of the affections of the heart he would have his sins washed away for this end especially that he may be wâ—shed from his sins Rev. 1.5 Now as this is the great desire and design of such a heart in which there is no guile to have sin purified and purged out of us as well as pardoned so there is a special tye and obligation upon God our Father by promise not only to pardon sin but to purge from sin not only to cover it with the garment of Christs righteousnesse and the breadth of his infinit love but also to cleanse it by his Spirit effectually applying that blood to the purifying of the heart Now where God hath bound himself voluntarily and out of love do not ye loose him by unbelief for that will bind you into a prison but labour to receive these gracious promises and to take him bound as he offerâ— Believe I say that he will both forgive you and in due time will cleanse your heart from the love and delight of sin believe his promise and ingagement by promise to both and this will set to a seal to his truth and faithfulnesse There is nothing in God to affright a sinner but his justice holinesse and righâ—eousnesse but unto thee who in the humble confession of thy sins flies in to Iesus Christ that very thing which did discourage thee may now incourage thee and â—â—bolden thee to come for he is just and faithful to forgive sins hiâ— Justice being now satiâ—fied is ingaged that way to forgive not to punish SERMON XX· 1 Joh. 1.10 If we say that we have not sinned we make him a liar and his word is not in us THere is nothing in which Religion more consists then in the â—rue and unâ—eigned knowledge of our selves The Heathens supposed thâ—t sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy self descended â—â—om Heaven It was indeed the Motto of the wisest and most â—eligious amongst them but certain it is that the tâ—ue and sincere undeâ—standing of ouâ— selves descends â—rom the Father of lights and is a great gift as man iâ— capable of next to the knowledge of God himâ—self Theâ—e is nothing more necessary to man either as man or as a Christian either as indowed with â—eason oâ— proâ—essing Religion then that he should be thâ—oughly acquainted with himself his own heart its dispâ—sitiâ—ns and inclinations and lusts his wayes and actions that while he travels abroad to other creatures and Countreys he may not commit so shameful an absurdity as to be a stranger at home where he ought to be best acquainted Yet how sad is it that this which is so absolutely needful and universally pâ—ofitable should be lying under the manyest difficulties in the attainment of it So that there is nothing haâ—der then to bâ—ing a man to a peâ—fect undeâ—standing of himself what a vile naughty and base creatuâ—e he is how defiled and desperatly wicked his natuâ—e how abominâ—ble his actions in a word what a compound of darknesse and wickednesse he iâ— a heap of defiled dust and a masse of conâ—usion a sink oâ— impiety and iniquity even the best of mankind those of the rarest and most â—efined extraction take them at theiâ— best estate thus they are as sepulchres painted without and putrified within outwardly adoâ—ned and within â—uâ—â— of rottennesse and corâ—uption the imagination of his heart only evil continually Now I say here is the great businesse and labour of Religion to bring a man to the clear discerning of his own nature to represent unto him justly his own image as it is painted in the Word of God and presented in the glasse of the Law and so by such a surprizing monstruous appearance to affect his heart to self-abhorrency in dust and ashes and to have this representation however unpleasant yet most profitable continually obversant to our minds that we may not forget what manner of persons we are Truly I may say if there be a perfection in this estate of imperfection herein it consists and if there be any attainment of a Christian I account this the greatest to be truly sensible of himself and vile in his own eyes It was the custome of Philip King of Macedonia after he had overcome the â—amous Republick of Greece to have a young man to salute him fiâ—st every morning with these words Philippe homo es Philip thou art a man to the end that he might be daily minded oâ— his mortality and the unconstancy of humâ—ne affâ—irs lest he should be pust up with his victory and this was done beâ—ore any could have accesse to speak with him as if it were to season and prepare him for the actions of the day but O how much more ought a Christian to train up his own heart and accustome it this way to be his continual remembranceâ— of himself to suggest continually into his mind and whisper this first into his ear in the morning and mid day and evening peccator es thou art a sinner to hold our own image continually before us in prayer and praises in resâ—â—aints in liberties of spiâ—it in religious actions and in all our ordinary conversation that it might salt and season all our thoughts words and deeds and keep them from that ordinary putrifaction and corruption of pride and self-conceit which maketh all our ointmâ—nt stink If we say we have no sin we make him a liar Why is this repeated again but to shew unto us even to you Christians who believe in Châ—ist and are washen in his blood how hard it is to know our selves aâ—ight If we speak of the gâ—osser sort of persons they scarce know any sin nor the nature and vilenesse oâ— any that they know theâ—eâ—ore they live in secuâ—ity and peace and blesse
composition with sin out it must go fiâ—st out of its dominâ—on then out of its habitation it must fiâ—st lose its power and then its beeing in a believer yea this is one of the chief articles of our peace not only required of us as our duty that we should destroy that which cannot but destroy us for if any man will needs hugg and imbrâ—ce his sins and cannot part with them he must needs die in their imbracements because the Council of Heaven hath irrevocably past a fatall sentence against sin as the only thing that in all the Creation hath the most perfect opposition to his blessed will and contrariety to his holy â—ature but also and especially as the great stipulation and promise upon his part to redeem â—s from all our iniquities and purifie us to himself a people zealoâ—â— of good works and not only to redeem us from hell and deliver uâ— from wrath Tiâ— 2 14. He hath undertaken this grâ—â—t work to compeâ—â—e this mutiny and rebellion that was raised up in the Creation by sin elsâ— what peace could be between God and us as long as his enemy and ours dwelt in our bosome and we at peace with it Now take a short view of these thing◠〈◊〉 are wriâ—ten in the preceeding Chapter and 〈◊〉 shall see that the haâ—monious vâ—ice â—f all thaâ— is in the Gospel is this that we sin not Let me say further as these things are written thâ—t we sin not so all thingâ— are done that we sin not Takâ— all the whole woâ—k of Creation of Providencâ— of Redemption all of them speak one language that we sin not Dâ—y unto day uttereth speech and night unto night sheweth knowledge There is no speech nor language where their voice iâ— not heard Pâ—al 19.2 3. And aâ— in that place their voice proclaims the Glory Majesty and Goodness of God so they with the same sound proclaim and declare that we should not sin against such a God so great and so good all that we see suggests and inâ—inâ—ats this unto our hearts all that we hear whispers this unto our ears that we sin not That he made us and not we our selves and that we are the very work of his hands this speaks our absolute and essential dependence on him and therefore proclaims with a loud voice that sin which would cut off this subordination and loose from this dependence upon his holy will is â— monstruous unnatural thing Take all his merâ—ies towards us whether general or particular the trâ—nscendent abundance of his infinit goodnesse in the earth that river of his riches that â—unâ— through it to waâ—â—â— every mâ—n and brings supply to his doorâ— that infinit variety that is in Heaven and Earth and all of them of equâ—l birth-right with man yet by the Law of our Maker a yoke of subjection and service to man iâ— imposed upon them so that man is in a manner set in the Center of all to the end that all the several qualifications and peâ—fections that are in every creature may concenter and meet together in him â—nd flow towâ—rds him Look upon all his particular â—cts of care and favour towards thee consider his judgments upon the world upon the nation or thine own person put to thine ear â—nd heâ—r this is the joynt harmonious melody this is the proclamation of all that we sin not that we sin not against so good a God and so great a God that were wickednesse thiâ— were madnesse If he wound it is that we sin not if he heal again it is that we sin not Doth he kill it iâ— that we sin not Doth he make â—live it is for the same end Doth he shut up and restrain our liberty either by bondâ—ge or sicknesse or other afflictions why he means that we sin not Doth he open â—gain he means the same thing that we sin no more lest a worse thing befall us Doth he make many to fall in battel and turns the â—ury of that upon us the voice of it is that you who are left behind should sin no more Is there severity towards others and towards you clemency O the loud noise of that iâ— sin not But alas the reâ—ult oâ— all is that which is written Psal. 78.32 Neverthelesse they sinned still In the midst of so many concurring testimonies in the very throng of all the sounds and voices that all the works of God utter in the very hearing of these neverthelesse to sin still and not to return and enquire early after God this is the plague and judgment of the Nation But let us return to the words These things c. That which is written of the word of life that whiâ—h was from the beginning and was manifested unto us that is written that we sin not for â—aith this same Apostle Chap. 3.5.8 And ye know that he was manifested to take away our sins and 〈◊〉 him is no sin yea for this very purpose saith he that he might destroy the works of the devil Now is this the great businesse that drew the Son out of the Fathers bosome to destroy the aâ—ch-enemy and capital rebell Sin which as to man is a work of Satans because it fâ—â—st entered in man by the Devils suggestion and counsel all that misery and ruine all these works of darknesse and death that Satan had by his malice and policy wrought upon and in poor mankind Iesus was mâ—nifestâ—d in the flesh without sin to destroy and take away sin out of our flâ—sh and to abolish and destroy Satans work which he had builded upon the ruines of Gods work of the image of God and to repaiâ— and renew that first blessed woâ—k of God in man Eph. 4.23 24. Now O how cogent and peâ—swading is this one so high come down so low one dwelling in inaccessible glory manifested in the flesh in the infiâ—mity and weaknesse of it to thiâ— very purpose to repair the Creation to make up thâ—â—â—â—aches of it to destroy sin and â—ave the sinner what force is in this to perswade a soul that truely believeâ— it not to sin for may he think within himself Shall I save that which Christ came to destroy Shall I intertain and maintain that which he came to take away and do what in me lyes to 〈◊〉 the great end of his glorious and wondeâ—ful descent from Heaven Shall I joyn hands and associat with my lusts and war for them which wâ—r agaiâ—st my soul and him that would save my â—oul Nay 〈◊〉 us conclude my beloved within our own hearts Is the Word and Prince of life manifested from Heaven and come to maâ—â— and unmake that woâ—k of Satan that he may rescue me from â—nâ—er his tyranny â—hen God forbid that I should help Satan to build up that which my Saviour is â—â—sting down and to make a prison for my self and cords to bind me in it for everlasting Nay will a believing foul say rather let me be a worker together with Christ though
saintly yeâ— I resolve to wrestle with him to pull down all the strong holds that Satan keeps in my nature and so to congratulat and conâ—ent to him who is the avenger and asserter of my liberty Then consider the greatest end and furthest design of the Gospel how it is inseparably chained and linked into this that we sin not We are called to fellowship with the Father and the Son and herein is his glory and our happinesse Now this proclaims with a loud voice that we sin not for what more contrary to that design of union and communion with God then to sin which disunits and discommunicâ—ts the soul â—â—om God The nature of sin you know it is the transgression of his Law and so it is the very just oppoâ—ition of the creatures will to the will of him that made it Now how do ye imagine that this can consist with true friendship and fellowship which looseth that conjunction of wills and affectionâ— which is the bond of true friendship and the ground of fellowship idem velle atque idem nolle haeâ— demum vera amiâ—iâ—ia est The conspiracy of our desires and delights in one point with Gods this sweet co-incidency makes out communion and what communion then with God when that which his soul abhors is your delight and his delight is not your desire What communion hath light with darknesse Sin is darknesse all sin but especially sin intertained and maintained sin that hath the full consent of the heart and carrieth the whole man after it that is Egyptian-darknesse an universal darknesse over the soul this being interposed between God and the soul breaks off communion eclipses that soul totally Therefore my beloved if you do believe that you are called unto this high dignity of fellowship with God and if your souls be stirred with some holy ambition after it consider that these things are written that ye sin not consider what basenesse is in it for one that hath such a noble design as fellowship with the highest to debase his soul so far and so low as to serve sinful and fleshly lusts there is a vilenesse and wretchednesse in the service of sin that any soul truly and nobly principled cannot but look upon it with indignation because he can behold nothing but indignity in it Shall I who am a Ruler saith Nehemiah shall such a man as I flee and who is there that being as I am would flee Neh. 6.11 A Christian hath more reason Shall such a man as I who am born again to such a hope and called to such a high dignity Shall I who aim and aspire so high as fellowship with God debase and degrade my self with the vilest servitude Shall I defile in that puddle again till my own cloaths abhor me who aims at so pure and so holy a society Shall I yoke in my self with drunkards liars swearers and other slaves of sin Shall I rank my self thus and conform my self to the world seing there is a noble and glorious society to incorporat with the King of kings to converse with daily Alas what are these worms that sit on Thrones to him But fâ—r more how base are these companions in iniquity your Pot-companions c. And what a vile society is it lâ—kâ— that of the bottomlesse pit where Devils are linked together in chains SERMON XXIII· 1 Joh. 2.1 My little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father c. IN the Gospel we have the most perfect provision against both these extremities that souls â—re ready to run upon the rock of desperat distrust and the quick-sands of presumptâ—ous wantonnesse It may be said to be a well ordered Covenant in all things that hath caveated and cautioned the whole matter of our salvation in such a way that there is neither place for discouragement and down-casting nor yet room for liberty in sin there is no exemption from the obligation of Gods holy Law and yet there is pardon for the breach of it and exemption from the curse there is no peace no capitulation with sin and yet theâ—e is peace concluded with the sinner who is by that agreement bound to fall out with sin there is no dispensation for sin and from the perfection of holinesse and yet there is an advocation for the sinner which aims and studies after it so that in sum the whole Gospel is comprised in this he speaks peace to his saints but let them not return to folly thou art made whole sin no more All that is in thâ— Gospel saith this that thou should sin no more But because sin is necessarily incident therefore all that is in the Gospel speaks this further though ye be suâ—prized in sin yet believe and this is the round that a believer is to walk into to turn from pardon to purity and from pollution again to pardon for these voices and sounds aâ—e interchanged continually If ye have sinned believe in Christ the advocate and sacrifice and because ye have believed sin not but if ye be overtaken in sin yet believe and as this is daily renewed so the souls study and indeavour in them should be daily renewed too If ye have sinned despair not if ye be pardoned yet presume not after sin there is hope it is true because there is forgivenesse with him but after forgivenesse there must be fear to offend hiâ— goodnesse for there is forgivenesse with him that he may be feared Psal. 130.4 And this is the situation I would desire my soul into to be placed between hope of his mercy and fear of sin the saith of his favour and the hatred of sin which he will not favour and how happy were a soul to be confined within these and kept captive to its true liberty I spake a little before how thesâ— fundamental truthâ— that aâ—e set down before do all aim at this one mark that we sin not Now I proceed That declaration what God iâ— vers 5. is expresly directed to this purpose and applyed vers 6. God is light and therefore sin not for sin is darknesse he is light for purity and beauty of holinesse and perfection of knowledge that true light in which is no darknesse that unmixt light all homogeneous to it â—elf therefore sin not for that is a work of the night and of the darknesse thâ—t proceeds from the blindnesse and estrangement of your minds and ignorance of your hearts and it cannot but prepare and fit you for these everlasting chains of darknesse Call God what you will name all his names stiles and titles spell all the characters of it and still you may find it written at every one of them sin not Is he light then sin not Is he life then sin not for sin will separat you from his light and life sin will darken your souls and kill them Is he love then sin not God is love saith Iohn O
of justice and mercy in the businesse of mans redemption and there is nothing so much declareâ— inâ—init wisdom as the mâ—thod order and frame of it Mercy might have been shewed to sinners in gracious and â—â—ee pardon of their sins and dispensing with the punishment due to their persons yet the Lords justice and â—aâ—thâ—ulnesse in that fiâ—st commination might be wronged and disappointed by it if no satisfaction should be made for such infinit offences iâ— the Law were wholly made void both to the punishment as also to the peâ—son Thereâ—ore in the infinit deeps of Gods wisdome there was a way â—ound out to declare both mercy and justiâ—e to make both to shine gloâ—iously in this woâ—k and indeed that is the great wonder of men and Angels such a conjunction or constellation of divine attributes in one work And inâ—eed it is only the most happy and â—avourable aspect that we can behold the divine Mâ—jesty into The Pâ—almist Psal. 85. expects mucâ— good from this conjunction oâ— the Celestial Attâ—ibutes and prognosticks salvation to be near hand and all good thingâ— as the immediat effect of it There is a meeting there as it were of some honâ—urable personages vers 10 11. as are in Heaven the meeting is strange if you consider the parties mercy and truth righteousnesse and peace iâ— mercy and peace had met thus â—â—iâ—ndly it had been lesse wonder but it would seem that righteousness and truth should stand off or meet only to reason and dispute the businesse with meâ—cy But here is the wonder mercy and truth meets in a â—â—iendly manner and kisseth one another ther 's a perfect agreement and harmony amongst them about this matter of our saâ—vation Theâ—e was a kind of paâ—ting at mans fall but they met again at Christs birth here is the uniting principle truth springing out of the earth because he who is the truth the life was to â—pring out of the earth therefore righteousnesse will look down from Heaven and countenance the businesse and this will make all of them meet with a loving salutation Now as this was the contexture of divine attributes in the businesse of redemption so our Lord and Saviour taketh upon him divers names offices and exercises different functions for us because he knoweth that his Father may justly exact of man personal satisfaction and hath him at this disadvantage and that he might have reâ—used to have accepted any other satisfaction from another person thereâ—ore he puts on the habit and â—orm of a supplicant and intercessour for us and so while he was in the flesh he ceased not to offer up prayers and supplications with strong cryes and tears and hâ— is said still to make intercession for us â—â—as he learned obedience though a Son so he learned to be a humble supplicant though equal with God because our claim depends wholly on grace he came off the bench and stood at the bar not only pleading but praying for us intreating savour and mercy to us and then he personats an Advocate in another consideration and pleads upon termes of justice that we be pardoned because his Father once having accepted him in our stead he gave a satisfaction in value equal to our debt and peâ—formed all that we were personally bond to so then you may undeâ—stand how it is paâ—tly an act of jâ—stice partly an act of meâ—cy in God to â—oâ—give â—in to believers though indeed mercy and grace is the predominant ingredient because love and grace was the very fiâ—â—t rise and spring of sending a Saviour and Redeemer and so the original of that very puâ—chase and prize He freely sent his Son and freely accepted him in our stead but once standing in our â—ooâ— justice craves that no more be exacted of uâ— since he hath done the businesse himself A sinner stands accused in his own Conscience and before God therefore to the end that we get no wrong there is a twofold Advocate given us one in the Eâ—rth in our Consciences another in the Heavens with God Christ is gone up to the highest Tâ—ibunal where the cause receives a definitive sentence and there he manageth it above so that though Satan should obtrude upon a poor soul a wâ—ong sentence in its own conâ—cience anâ— bring down a false and counteâ—feit Act as it were extracted out of the Register of Hâ—â—ven whereby to deceive the poor soul â—nd conâ—emn it in it self yet there is no hazard above he dare not appear there beâ—ore the highest Court for he hath already succumb'd on 〈◊〉 when Christ was here the Prince of the worlâ— was judged and cast out and so he will never once put in an accusation into Heaven because he knoweth our â—aithâ—ul Advocate 〈…〉 nâ—thing can passe without hiâ— knowâ—edge and consent And this is a great comâ—oâ—t that all infeâ—iour sentences in thy perplexed conâ—ciâ—nâ—e which Satan through violence hath imposed upon thee are râ—â—â—inded above in the higheâ—â— Court and shall noâ— stand to thy prejudiâ—â— whoever thâ—â—â—e that desires to â—orsake sin and come to Iesus Christ. But how doth Châ—ist plead can he plead us not guilty can he excuse or deâ—end our sins no that is not the way that accusation of the Word and Law against us is conâ—essed is proven all is â—ndenyably clear but he pleads satisfied though guilty he presents his satisfactory sacrifice and the favour of that perfumes Heaven and pacifieth all he shewes Gods bond and discharge of the recept of the sum of our dâ—bt and thus is he cleared and we absolved Therefore I desire you whoever you are that are challenged foâ— sin and the transgression of the Law if ye would have a solid way of satisfaction and peace to your consciences take with your guiltinesse plead noâ— not guilty do noâ— excuse or extenuat but aggravat your guilt nay in this you may help Satan accuse your selves and say that you know more evil in your selves then he doth and open that up before God but in the mean time consider how it is managed above plead thou also satiâ—fied in Christ though guilty and so thou may say to thy accuser if thou hast any thing to object against me wâ—y I may not be saved thougâ— a sinner thou must go up to the highest Tribunal to propone it thou must come before my Judge and Advocate above but for as much as thou dost not â—ppear there it is but a lie and a murdering lie Now this is the way that the Spirit advocats for us in our Consciences Iohn 14 and 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is rendered here Advocate theâ—e Comforter both suit well and may be conjoyned in one and given to both for both aâ—e comfortable Advocats Christ with the Father and the Spirit with us Christ is gone above for it and he sent the Spirit in his stead as God hath â— deputy-judge in man that is mâ—nâ— Conscience so the Son our Advocate with God hath â— deputy-advocate to plead the cause
Religion in respect of which we look on former times aâ— the times of ignorance and darknesse which God winked at If it were so indeed I should think the time happy and blesse the days we live into for as many sowre and sad accidents as they are mixed withal Indeed if the variety of Books and multiplicity of discourses upon Religion if the multitude of disputes about points of truth and frequency of Sermons might be held for a sufficient proof of this pretension â—e should not want store enough of knowledge and light But I fear that this is not the touch-stone of the Holy Ghost according to which we may try the truth oâ— this assertion that this is not the rule by which to measure either the truth or degrees of our knowledge but for all that we may be lying buried in Egyptian-darkness and while such a light seems to shine about us our hearts may be a dungeon of darkness of ignorance of God and unâ—elief and our ways and walk full of stumblingâ— in the darkness I am led to intertain these sad thoughts oâ— the present timeâ— from the words of the Apostles which gives us the designation of â— true Christian to be the knowledge of God and the character oâ— his knowledge to be obedience to his commands if according to this levell we take the estimat of the proportion of our knowledge â—nd light I am affâ—aid lest there be found as much ignorance of God and daâ—kness as we do foolish fancy that we have of light However to find 〈◊〉 will be some breaking up of light in our hearts anâ— to discover how little we know indeed upon a 〈◊〉 account will be the fiâ—st morning Star oâ— that Sun 〈◊〉 Râ—ghteousnesse which will shine more and more to thâ— perfect day Thereâ—ore we shall labour to bring ouâ— light to the lâ—mp of this word and our knowledge to this testimony of unquestionable authority thaâ—â—aving recourse to the Law and the Testimony wâ— may find if there be light in us or so much light as men think they see if we could but open ouâ— eyes to the shining light of this Scripture I doubt not but we should be able to see that which â—ew do see that is that much of the pretended light of this age is darkness and ignorance I do not speak of errours only that come â—orth in the garments oâ— new light but especially of the vulgar knowledge of the truth of Religion which is â—ar adulterated from the true mettal stamp of divine knowledge by the intermixture of the grosse darknesse of our affections and conversation as that other is from the naked truth and therefore both of them are found light in the ballance of the Sanctuary and counterâ—eit by this touch-stone of obedience To make out this examination the better I shall indeavour to open these three things unto you which comprehend the words 1. That the knowledge of God in Iesus Christ is the most proper designation of a Christian hereby we know that we know him which is as much as to say that we are true Christians 2. That the proper character of true knowledge is obedience or conscionable prâ—ctising of what we know And then lastly that the only estimat or trial of our estate before God is made according to the appearance of his work in uâ— and not by immediat thrusting our selves into the secrets of Gods hidden decrees Hereby we know c. Here then in a narâ—ow circlâ— we have â—ll the work and business of a Châ—istian his direct â—nd principal duty is to know God and keep his commands which are not two distinct duties as they come in a religious consideration but make up one compleat woâ—k of Christianity which consists in conformity to God Then the reflex and secondary duty of a Christian which makes much for hiâ— comfort is to know that he knows God To know God and keep his commands iâ— a thing of indispensible necessity to the beeing oâ— a Christiâ—n to know that we know him is of great conceâ—nment to the comâ—ort and well-being oâ— a Christian without the first a man is as miserablâ—â—s he can be without the sense and feeling of miseâ—y because hâ— wants the spring and fountain of all happiness without the second a Christian is unhâ—ppy indeed for the present though he may not be called miserable because he is more happy then he knows of and only unhappy because he knows not his happiness For the first then knowledge is a thing so naturâ—l to the spirit of a man that the desire of it is restlesse and unsatiable there is some appetite of it in all men though in the generality of people because of immersednesse in earthly things and thâ— predominancy of corrupt lusts and affections which hinder most mens souls to wait upon thâ— more noble inquiry alter knowledge in which onâ— a man really differs from a beast there be little 〈◊〉 no stirring that way yet some finer spirits theâ—â—â—e that are unquiet this way and with Solomoâ— give themâ—elves and apply their hearts to seaâ—câ— out wisdom But this is the cuâ—se of mans curioâ—â—â—ty at first in seeking after unnecessary knowledge when he was happy enough already and knew a much of God and his works as might have been 〈◊〉 most satisâ—ying intertainment of his spirit I say for that wretched aim we are to this day deprivâ—ed of that knowledge which man once had whicâ— was the ornament of his nature and the â—epast oâ— his soul as all other things are subdued under â— curse for sin so especially this which man had iâ— lost in seeking that which he needed not and the tract of it is so obscured and perplex'd the footsteps of it are so undiscernable and the way of it is like a Bird in the Air or a Ship in the Sea leaving us few helps to find it out that most part of men lose themselves in seeking to find it And therefore in all the inquiries and searchings of men after the knowledge even of natural things that come under our view there is at length nothing found out remarkable but the increase of sorrow and the discovery of ignorance as Solomon saith Eâ—cles 1.18 This is all the Jewel that is brought up from the bottom of this Sea when men divâ— deepest into it for the wisest of men could reach no more though his bucket was as long as any mansâ— Chap. 7.23 I said I will he wise bâ—t it was far from me that which is far off and exceeding deep who can find it out Knowledge hath taken a far journey from mans nature and hath not lest any prints behind it to find it out again but as it weâ—e hath flown away in an instant and therefore we may ask with Iob 28. ver 1.12 Surely there is a vein for the silver c. But where shall wisdome be found and where is the place of understanding What Vtopian Isles hath she tâ—anâ—ported unto that mortal men the
more they seek her they find more ignorance the further they puâ—sue they see themselves at the further distance thus it is in these things that are most obvious to our senseâ— but how much more in spiritual and invisible things is our darkness increased because of the dulness and earthiness of our spirits that are clogged with a â—ump of flesh for God himself that should be the â—rimum intelligibile of the soul the fiâ—st and principal object whose glorious light should first strike â—nto our hearts Iob testifies how little a portion is â—nown of him when we cannot so much as underâ—tand the thunder of his power that makes such a â—ensible impression on our ears and makes all the â—orld to stand and hearken to it then how much â—esse shall we conceive the invisible Majesty of God â—n natural things we have one vail of daâ—knesse in â—ur minds to hinder us but in the apprehension â—f God we have a twoâ—old darkness to break through â—he darknesse of ignorance in us and the darknesse â—f too much light in him Caliginem nimiae luciâ— â—hich makes him as inaccessible to us as the other â—he over-proportion of that glorious Majesty of God to our low spirits being as the Sun in iâ— brightness to a night-Owl which is daâ—k midnigtâ— to it Hence is it that these holy men who know moâ—â— of God think they know least because they see morâ— to be known but infinitly surpassing knowledge pride is the daughter of ignorance only and hâ— that thinketh he knoweth any thing knoweth nothinâ— as he ought to know saith the Apostle 1 Cor. 8 2â— For he that knoweth not his own ignorance if hâ— know never so much is the greatest ignorant anâ— it is a manifest evidence that a man hath but a supeâ—ficial touch of things and hath never broken the shell or drawn by the vail of his own weaknesse and ignorance that doth not apprehend deeply the unsearchableness of God and his mysteries but thinketh he â—ath in some measure compassed them becâ—use he maketh a systeme of divinity or setteth down so many conclusions of faith and can debatâ— them against adversaries or because he hath a form and model of divinity as of other sciences in hiâ— mind Nay my belâ—ved holy Iob attained to the deepest and fullest speculation of God when he concluded this because I see thee I abhor my self and as Paul speaks If any man love God he is known of God and so knowes God 1 Cor. 8.3 From which two testimonies I conclude that the true knowledge of God consists not so much in a comprehension of all points of divinâ—ty as in such a seriouâ— apprehension and conception of thâ— Divine Majesty as inkindles and inflames these two affections love and hatred towardâ— their proper objects such â— knowledge as carries the torch before the affection such a light as shines into the heart as Pauls phrase iâ— 2 Cor. 4.6 and so transmitts heat â—nd warmnesse into it till it make the heart burn in the love of God and loathing of himself as long as a man doth but hear of God in sermons or read of him in books though he could determine all the questions and problems in divinity he keeps a good conceit of himself and that knowledge puâ—seth up and swellâ— a man into a vain tumor the venome of poyson blowes him up full of wind and self-confidence and commonly they who doubt least are not the â—reest of errour and misapprehension and truly whoever seriously â—eflects upon the difficulty of knowledge and daâ—knesse of mens minds and the general curse of vanity and vexation that all thingâ— are under so that what is wanting cannot be numbred nor that which is crooked made straight he cannot but look upon too great confidence and peremprorienesse in all points as upon a race at â—ull speed in the dark night in a way full of pitâ—â—nd snares oâ—tentimes our confidence â—lowes not â—â—om evidencâ— of tâ—uth but the ignorance of our â—indes and is not so much built upon the strength 〈◊〉 reason as thâ— strength of our passions and weakâ—esse of our judgments But when once â— man comes to see God and know â—im in a lively manner then he sees his own weakâ—esse and vilenesse in that light and cryes out â—ith Isaiah Wo is me I am a man of polluted lips â—nd he discerns in that light the amiablenesse and â—â—velinesse of God that ravisheth his heart after it 〈◊〉 then 〈◊〉 Ieremiah saith He will not glory in riches or strength or beauty or wisdom but onl◠〈◊〉 this that he hath at length gotten some discoâ—â—â—â— of the only â—ountain of happinesse then he will 〈◊〉 think so much of tongues languages of proâ—â—â—â—cyingâ— of all knowledge of controversies neitâ—â—â— gifts of body nor of mind nor external appendâ—â—ces of providence will much affect him he coulâ— content to trample on all these to go over them to a fuller discovery and enjoyment of God himâ—â—â—â— If we search the Scriptures we shall find flâ—â—â— they do not entertain us with many and subtil 〈◊〉 courses of Gods nature and decrees and properâ—lâ—â— nor do they insist upon the many perplexed quesâ—â—â—onâ— that are madâ— concerning Christ and his offiâ—â—â— about which so many volumnes are spun ouâ— to 〈◊〉 infinit distraction of the Christian world they 〈◊〉 not pretend to satisfie your curiosity but to 〈◊〉 your souls and thâ—refore they hold out God 〈◊〉 Christ as cloathed with all his relations to maâ—â—kâ—nd in all these plain and easie properties thiâ— concerns us everlastingly his justice mercy graceâ— patience love holinesse and such like Now henâ—â— I gather that the true knowledge of God consiâ—â— not in the comprehension of all the conclusions thaâ— are deduced and controversies that arâ— discussâ—â—â—â—ent these things but rather in the serious anâ— solid apprehension of God as he hath relation 〈◊〉 us and consequently in order and reference to thâ— moving of our hearts to love and â—dore and reverenâ—e him for he is holden ouâ— only in theâ—â— garments that are fit to move and affect our hearts A man may know all these things and yet not know God himself for to know him cannot be abstracted â—rom loving oâ— him they that know thy Name will trust in thee and sâ— love thee and so fear thee for its impossible but that this will be the natural result if he he but known indeed because there iâ— no object more amiable more dreadâ—ul withall and more eligible and worthy oâ— choice and therefore seeing infinit beauty and goodnesse and infinit power and greatnesse and infinit sufficiency and fulnesse are combined together with infinit truth the soul that apprehends him indeed cannot but â—pprehend him as the most ravishing object and tâ—e most reverend too and if he do not find his hâ—â—rt suitably aâ—â—ected it is an evident demonstration that he doth not indeed apprehend him but 〈◊〉 idol The infinit light and the infiniâ— life are simply one and he that
truly without a dream sees the one câ—nnot but be warmed â—nd moved by the other So then by this account of the knowledge of God we have a clear discovery that many are destituâ—â— of it who pretend to it I shall only apply it to â—wo sorts of personâ— one is of them who have â—t only in their memories â—nother of them who â—ave it only in thâ—ir mindes or heads Religion â—as once the legittimat daughter oâ— judgment â—nd â—ffection but now â—or the most part it is only â—dopted by mens memories or â—ancies the greatâ—st part of the people cannot go beyond the repeâ—ition of the Catechism or Creed not that I would â—ave you to know more But you do not underâ—â—â—nd that only ye repeat words without the sensible knowledge of the meaning of it so that if thâ— same matter be disguised with any other form 〈◊〉 words you cannot know it which sheweth thaâ— you have no â—amiliarity with the thing it â—elf buâ— only with the letters and syllables that are the garâ—ments of it And for others that are of greatâ—â— capacity yet alace it comes not down to the hearâ— to the affecting and moulding and forming of it a little light shines into the mind but your heartâ— are shut up still and no window in them Corrupâ— affections keep that Garison against the power of the Gospel That light hath no heat oâ— love oâ— warmnesse of affection with it which sheweth that it is not a ray or beam of the Sun of rightâ—ousnesse which is both beautiful for light and benâ—ficial â—or influence on the cold and dead frozeâ— hearts of mankind and by its approaching makâ—â— a spring-time in the heart But all men pretend to know God such is thâ— self-love of mens hearts that it makes them blind in judging themselves therefore the Holy Ghost as he designs a Christian by the knowledge of Gâ—d so he characterizeth knowledge by keeping â—hâ— Commandments hereby we know c. So that Religion is not defined by â— number of opinions or by such a certain collection of such articles oâ—â—aith but rather by practice and obedience to thâ—â— known will of God For as I told you knowledâ—â— is a relative duty that is instrumental to somâ— thing else and by any thing I can see in Scripture is not principally intended for it self but rather for obedience There â—re somâ— science◠〈◊〉 speculative that rest and are compleat in the meer knowledge oâ— such objects as some natural sciences are But others are practical that make a â—urther reâ—erence of all things they cognosce upon to some practice and operation Now perhaps some may think that the Scripture or divinity is much of it meeâ—ly contemplative in regard of many mysteries inâ—olded in it that seem nothing to concern our practice I confesse much of that that is raised out of the Scriptures is such and therefore it seems a deviation and departure from the great scope and plain intent of the simplicity and easinesse of the Scriptures to draw â—orth with much industry and subtilty many things oâ— meer speculation and notion dry and â—aplesse to thâ— affection and unedifying to our practice and â—o obtrude these upon other menâ— consciences as points of Religion I rather think that all that 〈◊〉 in the Sâ—riptures either directly hath the practice of Gods will for the object of it or is finally iâ—tended for that end either it is a thing that preâ—â—ribeth our obedience or else it tends principally to ingâ—ge our affections and secure our obedience and so these â—â—rains of elevate discourses of God hâ—â— nature and properties of his works and all the mysteries infolded in it are directed towardâ— this end fâ—â—tâ—er then meer knowing oâ— them to â—â—â—age the heart of a believer to more love and â—â—â—eâ—ence and adoration of God that so he may be brought more easily and steadily to a sweet coâ—plyance and harmonious agrement to the will oâ— God iâ—â—ll his wayes Nay to say a little more there are sundry Physical or Natural contemplations of the works of God in Scripture but all these are divinely considered in reference to the ravishment of the heaâ—t oâ— man with the wisdom and power and goodnesse of God and this shewes uâ— the notable art of Religion to extract affection and obedience to God out of all natural contemplations and thus true divinity ingraven on the soul is a kind of mistresse-science arthitectonica scientia that serves it self of all other disciplines of all other points of knowledge be they never so remote from practice in their proper sphear and never so dry and barâ—en yet a religious and holy heart can apply them to these divine uses of ingaging it self further to God and his obedience as the Lord himself teacheth us Who would not fear thee O King of Nations Jer. 10. And fear ye not me who have placed the sand c. Jer. 5.22 So praise is extracted Psal. 105. And admiration vers 1.33 So submission and patience under Gods hand often pressed in Iob therefore if we only seek to know these things that we may know them that we may discourse on them we disappoint the great end and scope of the whole Scriptures and we debase and degrade spiritual things as far as Religion exalts natural things in the spiritual use we transform it into a carnal empty and dead letter as Religion where it is truly spiritualizeth earthly and carnal things into a holy use c. FINIS·