that he who was the substantial life in himself and the eternal life in an essential and necessary way might become lâ—â—e to poor dead sinners and communicate to them eternal life and truly it was no wonder that all ages were in expectation of this from the beginning of the world since it was first promised that the Inhabitants of Heaven were in a longing expectâ—tion to see â—nd look into this mysteâ—y for therâ— is something in it more wonderful then the creation of thâ—s huge frame of Heaven and Earth God made himself in â— manner visible by making the visible world His power goodnesse and wisdome are every where imprintâ—d in great Characters oâ— the whole and all the parts of it the light How glorious a garment is it with which he is as it were cloathed the Heavens How Majestick a Throne the Earth How stately a Foot-stool the Thunder How glorious and teâ—rible a voice In a word the beeing the beauty the haâ—mony and proportion of this huge frame is but a visiblâ— appeâ—rance of the invisible God But in taking on our flesh the Word is more wonderfully maniâ—ested and made visible for in the fiâ—st the Creator made creatures to start out of nothing at his command but in this the Creator is made a Creature He once gave a beginning of being to thingâ— that were not being before all beginning himself he now takes a beginning and becomeâ— flesh that he was not And what iâ— it in which he was manifested Is it the spiritual nature of Angelâ— But though that far excell ours yet it iâ— no manifestation of him to us for he should still be as unknown as ever Is it in the glory peâ—fection and flower of the visible world as in the Sun and lights of Heaven But though that havâ— more shew of glory then the flesh of man yet it makes not much to our comfort there would not be so much consolation in that manifestâ—tion Therefore O how wisely and wonderfully is it contrived for the good of lost man That the Son of God shall be made of a woman that the Father of spirits shall be manifested in the lowest habit of our flesh and the lower and baser that be in which he appears the higher the mystery is and the richer the comfort is suppose the mâ—nifestation â—f glory should not be so great yet the manifestation of love is so much tâ—e gâ—eater and this is tâ—e great design God so loved c. Ioh. 3. Nay â— may say even the glory of the only begotten Son of God was the more â—isibly manifested that he appeared in so low and unequal a shape for power to shew it self in weaknesse for gloâ—y to â—ppear in basenesse for divinity to kyth in humanity and such glorious rayes to bâ—eak forth from under such a dark cloud this was greater Glory and more Mâ—jesty then if he had only shewed himself in the perfection of the creatures Now it is easie to distinguish the vail from that it covers to separat infirmity from divinity but then it had been more difficult if his outwâ—rd â—ppearance had been so glorious to give unto God what was Gods and to give the creatures what was the creatures The more near his outward shape had been to his divine nature the lesse able had we been to see the glory of his Divinity through it Now my beloved when both these are lâ—id together the â—ncientnesse of our Saviour and withâ—l the newness of his appearance in the flesh by which he hath come so near us and as it were brought his own Majesty within our sphear to be apprehended by us â—nd for no other end but to make life and immortâ—lity to shine forth â—s beams from him to the quickning of dead souls O how should this conjunction endear him to us that the everlasting Father should become a Child for us that is one wonder The next wonder iâ— that we who are enemies should be made the children of God by him when the daâ—k and obscure prophesying of this when the twilight of Jewish typeâ— and shadows did creat so much joy in the heaâ—tâ— of â—elievers in so much that they longed foâ— and â—ejoyced to see afar off thâ—t day when such a daâ—k â—epresentation of this Word of Lâ—fe waâ— the very life of the godly in the woâ—ld â—or â—our thousand years O how much iâ— the cauâ—e of joy increased by the rising of the Sun of Rigâ—teousnâ—sse himself and appearing in the very daâ—kest nigâ—t of Supeâ—stition and Idolatry that was ever over the woâ—ld When the true Life hath â—risen himself and bâ—ought to open light that life that waâ— obscuâ—ely couched up in Pâ—ophecies and Ceâ—emonies aâ— hid under so many Clouds O then let us open our hâ—â—rts to him and intertain thâ—se new and fresh tidings with new delights Though these be now moâ—e then 16â—0 years old yet they â—re still recent to a believing heart thâ—re is â—n everlasting spring in them thâ—t â—ends out every day fresh câ—nsolation on to souls aâ— refreshing as the fiâ—st day thiâ— spring was opened This is the new Wine that never grows old nay it is â—ather every geneâ—ation renewed with the accession of some new manifestation of the love of God Châ—ists Incarnation was the fiâ—st manifestation of the Sun the very morning of light and life the day-spring viâ—â—â—â—ng the world thaâ— was buâ—ied in an helâ—iâ—h darknesse of Heathen Idolatry and even the Church of God in the grave of Superstition and corruption of Doctrine and manneâ—s then did that Sun of Righteousnesse fiâ—st set up his head above the Hoâ—â—zon but it is but one day still he hath been but coming by degrees to the Meridian and shining more and more to the perfecâ— day That Sun hath not set since but made â— course and gone a round about the World in the Preaching of the Gospel and brought life light about by succession from one nation â—o another and onâ— generation to another and thereâ—ore we ought to intertain it this day with acclamations and jubilation of heart as the people that ly under thâ— North do welcome the Sun when it â—â—mes once a year to them After that the kindnesâ— and love of God our Saviour toward man appeared Tit. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his kindly and affectionat love to mankind that is it that shines so brightly the beams of grace and love to men are the rayes that are scattered from this Sun of Righteousness O the hardness of mens hearts the impenetrâ—ble obstinacy of man that this cannot melt or pierce How damnable and miserable a case are they into who can neither be perswaded with the eternity of this subject to adore it nor moved with the late appearance of the love of God to the world in sending of his Son whom neither Christs Majesty nor his Humility can draw Certainly this makeâ— sinners under the Gospel in a more deplorable condition then Soâ—om because if he haâ— not come they had
inward seated without the â—each oâ— all thesâ— vicissitudeâ— and changeâ— Theâ— aâ— they have â— sâ—itablenesse so they have a fulnesse in them to creat fulnesse of joy They are cordiâ—lâ— to the heâ—rt things that are in â—heir own nature refreshing to the soul and apâ— to bâ—geâ— heart-joy Oâ—her thingâ— are not suitable to thiâ— to produce any sucâ— inward â—oul-compâ—â—cency the things that are from without â—â—acâ— not so deep as the heart they make their impressions rather on the outwaâ—d senses to â—ickle and please them or the countenance to put â—ome pleasing shâ—pe upon it but the wise man pronounâ—â—â—h all theâ—e joys that aâ—ise from external things to be â—upeâ—ficiall only skin-deep in the midst of laughtâ—r the heart is sorrowful and the end of that mirth is heâ—vinesse Prov. 14.13 Exâ—rema gaudâ— luctus occupat There is no solid recreation to the soul in its retired thoughts from all the delights of the senses it is but like the pleasure of the itch which no man esâ—eems pleasure But besides as the things of the Gospel affect the heart and soul by bringing soul-mercieâ— and treasures as foâ—givenâ—sse of sin hope of Heaven c. so there is a fulnesse in them which may answerably fill all the corners of the heart with joy there is an unexhaustednesse in these things an universality in Christ all in all all the treasures of wisdom are in him and may not this cause surely an â—â—gh spring tide of joy The heart is eased upon the lowest clear apprehension of Christ and the Gospel it gives a heaâ—t-serenity and câ—lmnesse to a troubled soul that nothing else could do yet to make up the fulnesse of joy as well as the solidity of it to extend the measure of it as well as to beget the true qâ—ality of it it is requisite â—hat not only there be a fâ—lnesse in the object that is full superabundant ample matter of rejoycing but there must be a kind of fulnesse in the appâ—ehension it must be repâ—esented fully as it is and the clouds of unbelief scattered and then indeed upon the full aspect of the Gospel and Christ in it there is a fulnesse of joy that flows in to the soul as the Sea is filled upon the full aspect of the Moon Oh that we could believe this that there is a fulnesse of joy here and no where else certainly this â—lone being pondered and sunk into our hearts would be a poweâ—fâ—l refoâ—mer in us and among us How would it carry mens hearts to a disgracing and despising all the things that are held in admiration by men How would it turn the channel of mens judgments opinions affections anâ— conversations for certainly whithersoever the Tide of joy flows thither the heart is carried and it is that all men are seeking though they take many contrary and diverse wayes as their own fancy leads them Now if once this were established in thy soul that here is that truth â—nd fulnesse of joy which elsewhere is ignorantly and vainly â—ought would it not divert thy desires and turn the current of thy affections and endeavourâ— to â—all into this Ocean of gladnesse and delight Elsewhere there is neither true joy nor full joy nec verum nec plenum gaudium there is no verity in it it is but an external garb and shâ—dow and there is no plenty or fulnesse in it it fills not the hand of the reaper it satisfieth not his very hunger But here when a soul is possessed with Christ by faith and dwelleth in God by love there is both reality â—nd plenty all the dimensions of the heart may be filled up Some allegorize upon the triangular composition of mans heart that no orbicular thing such as this world can fill it exactly without vacuity but only the blessed and holy Trinity Truly we may conceive this fulnesse of joy excluding all the latent griefs of the heart and filling up all the vacant corners doth flow from that blessed fellowship of the Father and the Son Now though these two be only mentioned yet the Holy Ghost must not be excluded for the Apostolick Prayer doth attribute chiefly our fellowship with God to the Spirit so that it is the Spirit units our hearts and associats them to God that seems to correspond between him and us So then there is such a fellowship with the Father Son and Holy Ghost that leaves no vacuity in the heart that fills all the dimensions and corners of it with peace and joy But add unto this in the third place that these things have not only a fulnesse but withal a durablenesse not only plenty but besides eternity and perpetuity to correspond to the immortality of the soul And this certainly is â— great congruity and so makes up much beauty and harmony for what more incongruous and unsuitable then for an immortal spirit to spend it self and give up it self to that which is not which must leâ—ve â—t whiâ—â— is moâ—tâ—l and â—ading in its own nature without whicâ— it must continue infinitly longer then it can enjoy it And what more comely then for an immortal thing to â—ssociat to eternal things and â—o derive itâ— joy from an eternal spring For then when all things viâ—ible aâ—e done away and things mortal abolished then its joy none can take from it because it tâ—kes its joy from that which must survive all these changes Suppose any thing could for the preâ—ent give a fulness of joy and absolute content to the heart yet if we imagine that thing may be separated and disjoyned â—rom the heart and cease to be certainly the veâ—y expectation of such an eteâ—nal separation would almost extinguish all the joy and make it dry up of the fulnesse For may a soul think What shall I do for ever when this Well dryes Whence shall I draw water of joy Out of what Well But now that fear is removed and the soul needâ— not losse the sweeâ—ness of the present enjoyment of God through anxious foresight of the future because he may know thâ—t the perfect fulnesse that shall never ebb is but coming and the Sun is but ascending yet towards the Meridian from whence he shall never go down but stand fixed to be the eternal wonder and delight of Angelâ— and men Now though it be true that Christians here have neither that plenty nor that perpetuity of this joy that the object of it gives ground for though their hearts be often filled with gâ—iefs and sorrows partly from outward partly from inward evils and afflictions yet certainly this ariseth but from the dark apprehension dim belief and slight consideration of these things that Christ spoke and his Aposâ—les wrote unto us We might no question keep ouâ— hearts in more peace and tranquillity in all the commotions of the times or alterations in our selves if we did more stedfastly believe the Gospel and keep moâ—e constant fellowship with God But however it be there is radically a fulnesse of joy in
the lustâ— of it have for if they come once under a sober and serious exâ—mination and the other party that is Iesus Christ and the Word of Life might hâ—ve the liberty to be heard in the inward retired thoughts of the heart it would soon be found how unequal they are and that all their efficacy consists in our ignorance and their strength in our weaknesse Certainly Christ would carry it to the conviction of all that is in the soul. I beseech you let us givâ— him this attention He that answerâ— a tale before he hear it it s a solly â—nd weaknesse to him A â—olly certainly it is to give this Gospel a repulse before ye hear it It promiseth life and immortality which nothing else doth and you intertain other things upon lower promises and expectations even after frequent experiences of their deceitfulnesse What a madnesse then is it to hear this promise of life in Christ so oâ—ten beaten upon you â—nd yet never so much as to put him to the proof of it and to put him off continually who knocks at your hearts beâ—oâ—e you will consider attentively who it is that thus importunes you O my beloved that you would hear him to Amen let him speak freely to your hearts and commune with them in the night on your beds in your greatest retirement from other things that you may not be disturbed by the noise of your lusts and business and I perswade my self you who have now least mind of this life and joy in God should find it and find it in him But to cut off â—ll convictions and perswasions â—t fiâ—st â—nd to set such a guaâ—d at your minds to provide that nothing oâ— that â—ind come in or else that it be cast out as an enemy thiâ— is unequal ignorant and unreasonable deaâ—ing which you alone will repent of it mâ—y be too late when past â—emedy He pâ—opounds that which he is to speak in the fiâ—tâ—st way for the commendation of it to their hearts and Oh! How vast a difference betwixt this and the ordinary subject of mens discouâ—â—eâ— our ears are filled continually with reports and it is the usual way of men to delight to hear and to report even those things that are not so delightful in themselves and truly there are not many occurâ—ences in the world â—uppose you had a Diâ—â—nal of the â—ffâ—irs of all men every week that can give any solid refreshment to the heart except in the holy meditation of the vanity vexation and inconstancy that God hath subjected all those things unto But it s sad that Christians who have so noble and divine so pleasâ—nt and profitable things to speak upon one to another are notwithstanding as much subject to that Atheniâ—n disease to be iâ—ching aâ—ter new things continually and to spend our time this way to repoâ—t and to hear news and alas whâ—t aâ—e those things that are tossed up and down continually but the follies weaknesseâ— impotencieâ— and wickedness ambition and avarice of men the iniquity and impiety of the world that lyes in wickednesse and is there â—ny thing in this either pleasant or profitable that we should delight to intertain our own thoughts and others ears with them But the Subjâ—ct that is here intreated of is of another nature nothing in it self so excellent nothing to us so convenient That which was from the beginning of the word of life we declare unto you O how pleasant and sweet a voice is that which sounds from Heaven be those confused noises â—re that arise from the earth This is a Message that is come from Heaven with him that came down from it and indeed that is the Airt from whence good news hath come Since the first curse was pronounced upon the earth the earth hath brought forth nothing but thorns and bâ—iars of contention striâ—e sorrow and vexation Only from above hath this Message been sent to renew the world again and recreat it as it were There are four properties by which this infinitly surpasses all other things can be told you For it self it is most excellent for its endurance it is most ancient and to us it is most profitable and both in its self and to uâ— it is most certain and by these the Apostle labours to prepare their hearts to serious attention For the excellency of the subject that he is to declare its incomparable for it is no lesse then that Jewel that is hid in the Mine of the Scriptures which he as it were digs up and shews and oâ—â—erâ— it unto them that Jewel â— say which when a man hath sound he may sell all to buy it that Jewel more precious then the most precious desires and delights of men even Iesus Christ the substantial word of life who is the substance of all the shadows of the Old Testament the end of that ministery the accomplishment of the promises and that very life of all Religion without which there is nothing more vain and empty It iâ— tâ—ue the Gospel is the word of life and holds out salvation to poor sinners but yet it is Châ—ist that is thâ— life of that woâ—d not only as touching the efficacy and power of it but as touching the subject of it for the Gospel is a word â—f liâ—e only because it speaks of him who is the life and the light of men it is but a report of the true life aâ— Iohn said I am not that light but am sent to bear witness of that light Joh. 1.8 So the Gospel though it be called the power of God to salvâ—tion Rom. 1.16 and the savour of life and the Gospel of salvation Eph. 1 13. yet it is not that true life but only a testimony and declaration of it it hath not life and immortality in it self but only the bringing of those to light and to the knowledge of men 2 Tim. 1.10 it is a discovery where these treasures are lying for the searching and finding To speak of this word of life Iesus Christ according to his eternal subsistence in the infinite understanding of the Father it would ceâ—tainly requiâ—e a diâ—ine â—piâ—it morâ— elevated above the oâ—dinary sphere of men and sepâ—rate from that earthlinesse and impurity that makes us incapable of seeing that holy and pure Majesty Angels were but low Messengers for this for how can they expresse to us what they cannot concâ—ive themsâ—lves and therefore wonder at the mystery of iâ— I confesâ—e the best way of speaking those things which so infinitly surpass created capacities were to sit down in silence and wonder at them and withall to taste such a sweetnesse in the immense greatnesse and infiâ—it mysteâ—iouâ—nesse of what we believe as might â—avish the soul more â—fter that which is unknown then all the perfections of the world known and seen to the bottom can do This Doctrine of the holy Trinity hath been propagated from the beginning of the world even among the Heathens and derived by tradition fâ—om the
first Fathers or the Hebrews to neighbour Nationâ— and therefore they speak many divine things of that Infinit Supream Being who is the fountain of the whole Creation and that he created all things by his most divine Word and that his blessed Spirit is the union and bond of both and of all things besides It is known what mysteries the Pythagoreans apprehended in the number of Three what perfection they imagined to be in it So much was let out as might either make them without excuse or prepare the world to receive readily the 〈…〉 should be 〈◊〉 â—evâ—aleâ— It iâ— commonly heâ—d forth that this eternal Word iâ— the bâ—â—â—h oâ— the infinit understanding oâ— God reflecting upon his own most abâ—oluâ—e and peâ—fect beinâ— which iâ—â—llustâ—ated by some poor comparison to us Creatures who â—oâ—m in our mind in the understanding of any thing an inward word or image of the object some repâ—eâ—entation and similitude of that we unâ—eâ—stâ—nd and this is moâ—e perfect then an external vocal expression can be so we have a weak and finit conception of the acting of that infinit wisdom of God by which he knows himselâ— thâ—t theâ—e results as it were upon it the perâ—ect substâ—ntial imâ—ge and the expresse character of the Divine Essence and therefore is the Son of God called the Word which was with God and the wisdome of the Father because he is aâ— it were the very birth of his undeâ—standing and not only the Image of his own Essence but the Idea in which he conceived and by which he created the visible world Then we use to conceive the Hâ—ly â—host as the production of his blessed will whereby he loves delights and hath complacency in his own all-sufficient all-blessed Being which he himself alone peâ—fectly comprehend by his infinit understanding and therefore called the Spirit a word borrowed from â—esemblance to poor creâ—tâ—res who have many impulses and inclinationâ— to several thingâ— and are carried to motion and action rather from that part which is invisible in them the subtilest parts therefore called Spirits So the Loâ—d applyes his Almighty power and exerceth his infinite wisdome according to the pleasure and determination of his will for that seems to be the immediat pâ—inciple of woâ—king therefore there iâ— mention made of the Spiriâ— in the Creatioâ— of the woâ—ld He sent â—ut his Spirit and they were â—reated Pâ—al 104.30 These are the weak and low attempts of men to â—each the height of that unsearchable mystery such conjectuâ—es we have of this Word of God and his eternal geneâ—ation as if Trees could take upon them to undeâ—stand the nature of Beasts or as if Beasts would presume to give an account of the spirit that acts in men Certainly the distance is inâ—initly greater between God and us and he must needs behold greater vanity folly and darknesse in our clearest apprehensions of his Majesty then we could â—ind in the reasonings and conceptions of Beasts about our nature When our own conception in the womb is such a mystery as made David to saâ— O how wonderfully am I made and fearfully he saw a curious art and wisdom in it that he could not understand and he believed an infinit power he could not conceive which surprized his soul with such unexpâ—cted matter of wonder as made him fear and tremble at the thought of it I say when the generation of a poor creature hath so much depth of wisdome in it now canst thou â—â—ink to understand that eveâ—lasting wonder of Angelâ— the birth and conception of that eternal wisdom of God Anâ— if thou canst not understand from whence the wind comes and whither it goes or how thine own spirits beat in thy veins what is the production of them and what their motions How can we then conceive the procession of the Holy Ghost which eye hath not seen nor ear heard nor hâ—th it entered into the heart of man to consider it SERMON II· 1 Joh. 1.1 That which was from the beginning c. THings are commended sometimes because they are ancient especially Doctrines in Religion because truth is before error and falshood is but an aberration from truth and therefore thâ—re is so much pleâ— and contention â—mong men about Antiquity as if it were the sufficient rule of verity but the abuse is that men go not far enough backward in the steps of Antiquity that is to the most ancient rule and proâ—ession and practice of truth in Scripture to Christ and his Apostles but halt in their Grand-fathers Tombs But sometimes things aâ—e commended â—ecâ—â—â—e new the nature of man being inclined to change and variety and ready to suâ—feâ—t and loath accustomed things Even as the stomach finds appetite for new and unusual dyets so the mind of man hath a secâ—et longing aâ—ter new doctâ—ines and things Now we have both these combined together in this Subject which makes it the more excellent and wonderâ—ul Antiquity and Novelty for Antiquity it is that which was from the beginning and which was with the Father and that is before all Antiquity even from eternity not only from the beginning of time but before all time beâ—ore all imaginable beginnings He of whom he speaks Christ Iesus the Fathers Word was with the Father from the beginning with the Ancient of Dayes who infinitly and unmeasurably antidates all antiquity to whose endurance all antiquity that is renowned among men is but novelty to whom the world is but as of six dayes standing or but as of yesterday if we consider that infinit beginningless immensurable endurance of God before this world What a boddom or clew is that that can never be untwined by the imaginations of men and Angels To all eternity they should never unwind it and come to the end of that threed of the age of the Father and the Son who possessed one another before the hills were and before the foundations of the mountains This is it that maketh Religion the richâ—st anâ— most traâ—â—câ—ndent subjâ—ct in the world that it pâ—esentâ— us with a twoâ—old eteâ—nity and inviâ—oâ—s the soul befoâ—e and behinâ— with an eternity without beginning only proper to God and an eteâ—nity without â—nd communicated to Angels and men from God That which was from the beginning and before all beginning either real or imâ—gined How much moment â—nd weight is in that to perswade a soul and compose it beyond all the specious and painted appearances of the woâ—ld to consider that such â— Saviour is holden out unto us to come unto and lean upon that is the Rock of ages upon whose word this huge frame is bottomed and stands fiâ—m one who infinitly exceeds and prevents all things visible or invisible all their mutations and changes one who was possessed of the Father as hiâ— delight before the foundation of the world and so most likely to reconcile him to us and prevail with him yea most certainly they must have one will and one delight who were undivided from all eternity
mankind and then to be most moved with compassion towaâ—ds others when we have fullest joy and satisfaction our selves O that we might be perswaded to seek after these things which may be gotten and kept without clamour and contention about which there needs be no sâ—â—ife nor envy O seek that happinesse in fellowship with God which hâ—ving attained you â—ack nothing but that otherâ— may be aâ— happy These things I deâ—lare thâ—t â—e mâ—y have fellowship with us Oâ— that Ministerâ— of the Gospel might â—ay so anâ— might fâ—om their own expeâ—ience invite others to pâ—â—â—ake with them as Paul reqâ—ests otheâ—s to be â—olloweâ—â— of him aâ— he was of Châ—ist so these wâ—o sucâ—â—ed Paul in thiâ— embassage of reconâ—ilâ—tion and aâ—e sent to call to the feast might upon good gâ—ound inteâ—pose their own experience thuâ— O come and eat wiâ—h us O come and shâ—â—e with uâ— for it will suffice us all without division Wâ—en some get into the savour of great and eminent persons and have the honour to be their companionâ— they will be very loath to invite proâ—â—â—câ—ously others to that dignity this society would beget competition and emulation But O! of how different a nature is this fellowship which whosoever iâ— exâ—lted to he hath no other grief but that hiâ— poor brethren â—nd fellow-creatures either know not or will not be so happy therefore he will alwayes be about the declaring of this to others But if Ministers cannot use such an expression to invite you to their fellowship yet I beseech you beloved in the Lord let all of us be here invited by the Apostle to partake of that which will not gâ—ieve you to have fellows and companionâ— into but rather â—dd to your contentment Moreover thâ—s may be represented to you that ye are invited to the very communion with the Apostles the lowest and meanest amongst you hath this high dignity in your offer to be fellow-citizens with the Saints with the eminent pillars of the Church the Apostles It might be thought by the most part of Christians who are more obscure little known and almost despised in the world that they might not have so near accesse into the Court of thiâ— great King Some would think these who continued with him in his temptations who waited on his own person and were made such glorâ—ous instruments of the renovation of the world should have some great preference to all others and be admitted into the fellowship of the â—ather and the Son beyond otherâ— even aâ— many would think that Christs Mother and Kinsmen in the flesh â—hould have had prerogatives and priviledges beyond all his followeâ—s But O the wondeâ—ful mystery of the equal free and irâ—espective conveyance of this grace of the Gospel in Châ—ist Jesus Neither bond nor free neither circumcision nor uncircumcision Theâ—â— is â—ne common salvation Jude v. 3. as well as common faith Tit. 1.4 and it is common to Apostles to Pastors to People to as many as shall believe in his Name so that the pooâ—est and meanest creature is not excluded from the highest priviledges of Apostles We have that to glory into in which Paul gloâ—ied that is the Cross of Christ we have the same access by the same Spirit unto the Father we have the same Advocat to plead for us the same blood to cry for us the same hope of the same inheritance in a word we are baptized into one body and for the essentials and chief substantials of priviledge and comfort the Head equally respects all the Memberâ— Yea the Apostles though they had some peculiar gifts and priviledges beyond others yet they were forbidden to rejoyce in these but rather in these which were common to them with other Saints Rejoyce not saith Christ that the â—pirits are subject unto you but rather rejoyce because your names are written in heaven Luk. 10.20 The hight â—nd depth of this drowns â—ll other differences Now my beloved what can be more said for our comfort Would you be as happy as Iohn as blessed as Paul Would you think your selves well if it were possible to be in as near relation and communion with Christ as his Mother and Brethren Truly that is not only possible but it is holden out to you and you are requested to imbrace the offer and come and share with them He that beareth my words and doth them the same is my mother and sister and brother You shall be as dear to him as his dearest relationâ— if you believe in him and receive his sayings in your heart Do not then intertain jealous and suspicious thoughts because you are not like Apostles or such holy men as are recorded in Scripture If you forsake not your own mercy you may have fellowship with them in that which they account their chiefest happinesse there iâ— no difference of quality or condition no distance of other things can hinder your communion with them there are several sizes and growths of Christians both in light and grace some have extraordinary raptures and extasies of joy and sweetness others attain not to that but are rather kept in attendance and waiting on God in his wayes but â—ll of them have one common salvation as the highest have some fellowship with the lowest in his infirmities so the lowesâ— hath fellowship with the highest in his priviledges Such is the infinit goodnesse of God that which is absolutely necessary and most important either to soul or body iâ— made morâ— universal both in nature and grace as the common light of the Sun to all and the Sun of Righteousnesse too in an impartial way shining on all them that come to him SERMON VI· 1 Joh. 1.3 And truly our fellowship is with the Father and the Son c. IT was both the great wisdome and infinit goodnesse of God that he did not only fâ—ame a creature capable of society with others of his own kind but that he fashioned him so as to be capable of so high an elevation to have communion and fellowship with himself it is lesse wonder of Angels bâ—cause they aâ—e pure incorporeal Spirits drawing towards a nearer likeness to his nature which similitude is the ground of â—ommunion but that he would have one of the material and visible creatures below that for the one half is made of the dust of the earth â—dvanced to this unconceivable hight of priviledge to have fellowship with him this is a greater wonder and for this end he breathed into man a spirit from Heaven that might be capable of conformity and communion with him who is the Father of spirits Now take this in the plainest apprehension of it and you cannot but conceive that this is both the honour and happinesse of man It is honour and dignity I say because the nature of that consists in the applause and estimation of those that are worthy testified one way or another and the highest degrees of it rise according to the degree or dignity of the persons that esteem us
or give us their fellowship and favour Now truly according to this rule the honour is incomparable â—nd the credit riseth infinitly above all the airy â—nd fancied dignities of men for the Foot-stool to be elevated up to the Throne for the poor contemptible creature to be lifted up to the society and friendship of the most high and glorious God the only fountain of all the Hierarchies of Heaven or degrees upon Earth so much as the distance is between God and us so much proportionably must the dignity rise to be advanced out of this low estate to fellowship with God the distance between creatures is not observable in regard of this and yet poor worms swell if either they be lifted up a little above others or advanced to familiarity with these that are above them But what is it to pride our selves in these thingâ— when we â—re altogether higher and lower at one view as grasshoppers in his sight therefore man being in honour and understanding not wherein his true honour and dignity consists he associats himself to beasts only the soul that is aspiring to thiâ— communion with God is extracted out of the dregs of beastly mankind and is elevated above mankind and associated to blessed Apostles and holy Angels and Spirits made perfect and that were but little though it be a honour above Regal or Imperial dignities but it is infinitly hightned by this that their association is with God the blessed and holy Trinity Now herein consists mans happinesse too for the soul being inlarged in its capacity and appetite far beyond all visible things it is never fully satiated or put to rest and quiet till it be possessed with the chiefest and most univeâ—sal good that is God and then all the motions of desires cease then the soul rests from its labours then there is a peace and eternal rest proclaimed in the desires of the soul Return unto thy rest O my soul for the Lord hath dealt bountifully with me Psal. 116.7 O! what a poor short requiem do men sing to their own hearts from other enjoyments Oftentimes mens hearts whether dreaming or waking speak in this manner Soul take thy rest but how ill grounded is that peace and how false a rest daily experience in part witnesseth and the last day will fully declare But O! how much better and wiser were it for you to seek the favour and light of his countenance upon you and to be united to him who is the fountain of life so ye might truly without hazard of such a sad reprehension as that fool got or grievous disappointment say Soul take thy rest in God Man was advanced to this dignity and happinesse but he kept not his station for that great Dragon falling down from that pinacle of honour he had in Heaven drew down with him the third part of the stars of Heaven and cast them to the earth and thus man who was in honour is now associated with and made like to beasts or devils he is a stranger to God from the womb all the imaginationâ— of his heart tend to distance from God he is exiled and banished from Gods presence the type whereof was his being driven out of the Garden and yet he is not long out nor far away when the infinit love of God moves an Embassage to send after him and to recall him many messengers are sent before-hand to prepare the way and to dispose mens hearts to peace many prophesies were and fore-intimations of that great Embassage of love which at length appeared for God sent his Son his own Son to take away the difference and make up the distance And this is the thing that is declared unto us by these eye and ear-witnesses to this end that we may know how to return to that blessed society which we had forsaken to our own eternal prejudice Is man banished out of the Paradise of God into the accursed earth Then the Son is sent out from his own Pallace and thâ— Paradise above to come into this world and to save the world Is there such a gulf between us and Heaven Christ hath put his own body between to fill it up Do the Cherubims watch with flaming fire to keep us from life Then the Son hath shed his own blood in abundance to quench that fiâ—e and so to pacify and compose all in Heaven and Earth Is there such odds â—nd enmity between the families of Heaven and Earth He sent his Son the chief heir and married him with our nature and in that eternal marriage of our nature with him he hath buried in everlasting oblivion all the difference and opened a way for a nearer and dearer friendship with God then was before And whence was it I pray you that God dwelt among men First in a Tabernacle then in a fixed Temple even among the rebellious sons of men and that so many were admitted and advanced again to communion with God Abraham had the honoâ—r to be the friend of God O incomparable title comprehending more then King or Emperour Was it not all from this the anticipating vertue of that uniting and peace-making sacrifice It was for his sake who was to come and in his flesh to lay a sure foundation for eternal peace and friendship between God and man Now you see the ground of our restitution to that primitive fellowship with God my earnest desire is that ye would lay hold on this opportunity Is such an high thing in your ofâ—er yea are you earnestly invited to it by the Father and the Son then sure it might at the first hearing beget some inward desire and kindlâ— up some holy ambition after such a happinesse Before we know further what is in it for the very fiâ—st sound of it imports some special and incomparable priviledge might not our hearts be inflamed and ought we not to enquire at our own hearts and speak thus unto them Have I lived so long a stranger to God the fountain of my life Am I so far bewitched with the dâ—ceitful vanities of the world as not to think it incomparably better to rise up above all created things to communicat with the Father and the Son And shall I go hence without God and without Châ—ist when fellowship with them is daily freely and plentifully holden forth I beseech you consider where it must begin and what must be laid down for the foundation of this communion even your union with Jesus Chriâ—â— the Mediator between God and man and you cannot be one with him but by forsaking your selves and believing in him and thence flowâ— that constant abode and dwelling in him which is the mutual intertainment of Christ and â— soul after their meeting together Can two walk together except they be agreed We are by nature enemies to God Now ceâ—tainly reconciliation and agreement must interâ—een by the blood of the Cross before any friendly and familiar society be kept Let this then be your first study and it
is first declared in the Gospel Jesus Christ is holden out as partaking with you in all your infirmities he is represented as having fellowship with us in our sins and curses in our afflictions and crosses he hath fellowship in our nature to bear our sins and infirmities Now since he hath partaken in these you are invited to come and have fellowship with him in his gifts and graces in the precious merits of his death and â—uffering in his â—ising again and returning to glory And this is the exchange he makes and declares in the Gospel I have taken your sins â—nd cuâ—ses O come and take my graces and that which is purchased by my blood Now this is the first beginning of â— souls renewed fellowship with God and it is the foundation of all that is to come to imbrace this offer to accept him cordially as he is presented and to pacifie and quiet our own hearts by saith in that he hath done And this being once laid down â—s the ground-stone the soul will grow up into more communion with him To speak aright of this communion would require more acquaintance with it then readily will be found amongst us but it is more easie to understand in what it is exercised and intertained then to bring up our hearts unto it Certainly it must neither be taken so low and wide as if it consisted all in these external duties and approaches of men to God for there is nothing capable of communion with the Father of spirits but a Spirit and sure I am the most part of us removes them and acts little that way It is a lamentable thing that men pretend to please God with such vain empty shows â—nd bodily appearances without any serious exercise of their souls and attention of their minds in divine worship Neither yet must it be taken so high and made so narrow aâ— if it consisted only in these ravishments of the soul after God which are joyned with extraordinary sweetnesse and joy or in such rare pieces of accesse and liberty for though that be a part of it yet is it neither universal to all Gods children nor yet constant in any Theâ—e may be some solid serious attendance on God in his Ordinances which may have more true substantial life in it and more of the marrow of Christianity in it though a soul should not be acquainted with these â—aptures nor ever carried without the Line of an equal walking with God Therefore that which I would exhort you to iâ— to acquaint your selves with Iesus Christ and you shall find a new way opened in him by which you may boldly comâ— to God and having come to God in him you are called to walk with him to intertain that acquaintance that is made till all the distance and estrangednesse of your heartâ— be worn out And I know not any thing which is more apt either to beget or preserve this fellowship then the communication of your spirits often with him in prayer â—nd with his word in meditation and this is not to be discharged as a custome but the love of God within drawing the heart willingly towards communication with him and constraining to pour out your requests to him and wait on him even though ye should not find that sensible sweetnesse that sometimes is found It were an happy advancement in thiâ— fellowship if converse with God whether in prayer and solemn retirements or in meditation or in our ordinary walking were become the delight of our hearts at least that they might be carried that way towards the intertaining the thoughts of his Majesty his Glory and Grace and Goodness and Wisdome shining every where as from a natural instinct even when we are not ingaged with the present allurements of that sweetnesse that sometimes accompanies it SERMON VII· 1 Joh. 1.3 And truly our fellowship is with the Father and with his Son Iesuâ— Christ. Vers. 4. And these things write we unto you that your joy may be full IT was sin that did fâ—rst break off that fellowship that was between God and man and cut off that blessed society in which the honour and happinesse of man consisted but that fundamental bond being loosed it hath likewise untyed all the links of society of men among themselves and made such a general dispersion and dissipation of mankind that they are almost like wild beasts raging up and down and in this wilder then beasts that they devour one another which beasts do not in their own kind and they are like fishes of the Sea without rule and government Though there be some remnants of a sociable inclination in all men that shews it self in their combinings in societies and erecting governments yet generally that which is the true bond and ligament of men which alone can truly knit them together is broken that is love the love of God and our neighbours And therefore notwithstanding of â—ll the means used to reduce and to contain mankind in order and harmony by government yet there are nothing but continual rents distractions dissipations divisions and dissolutions in Common-wealths amongst themselves and between Nations so that all men may be represented as Lions Tigers Wolves Serpents and such like unsociable creatures till the Gospel come to tame and subdue them as it is often holden out in the Prophets Isai. 2.4 and 11.6 7 8. and 65.25 Now indeed you have here the express end and purpose of the Gospel to make up these two great breaches in the creature between God and men and between men and men It is a Gospel of peace where ever it takes hold of mens spirits it reduceth all to a peaceable temper joyns them to God â—nd one to another for the very sum and substance of it is the love of God to mankind and proposed for this end to engage the love of man again and love is the glew the cement that alone will conjoyn hearts unto this fellowship It is a strange thing and much to be lamented that Christendome should be a field of blood an Aceldama beyond other places of the world that where the Gospel is pretended to be received that men have so far put off even humanity as thus to bite and devour one another Certainly it is because where it is preached it is nâ—t believed therefore sin taketh occasion by it to become the more sinful alwayes let us take heed to this that it is the great purpose and grand design of the Gospel preached to uâ— to restorâ— us to a blessed society and fellowship with the Father and withal to a sweet fellowship amongst our selvâ—s for both you see are here We are called to fellowship with the Father â—nd what is that but to have the Father of our Lord Jesus Christ thy Father and thou to be his son by adoption of grace It is certainly the very marrow and extract of the whole Covenanâ— and all the promises thereof I will be your Father and ye shall be my sons
and daughters saith the Lord Almighty 2 Cor. 6.18 I go saith Christ to your Father and my Father and to your God and my God O what a sweet complication and interchange of relations Iob. 20.17 I will be your God and ye shall be my people heâ—e is the Epitome of all â—appinesse and felicity In this word all iâ— incloâ—ed and without this nothing is to be found that deserves the desires of an immortal spirit For hence it follows that a soul is filled with the all-fulnesse of God Eph. 3.19 for that is made over to thee who believes the Gospel and thou hast as real a right and title to it as men have to their fâ—thers inheritance Then to have fellowship with his Son Jesus Christ is â—nother branch of this dignity and this is that which introduceth the other Christ is the middle person the Mediator between God and man given for this end to recover men from their woful dispersion and separation from God and reduce them â—gain to that blessed society and therefore our acquaintance as it were first begins with him and by him we are led to the Father No man can come to the Father but by the Son Therefore if you have his friendship you have done the businesâ— for he and his Father is one Now this fellowship to branch it forth morâ— particularly is either real or personal Real I mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonorum a communion of all good things a communion with him in his Nature Offices and Benefits and thiâ— must be laid down as the foundation-stone of thiâ— felloâ—ship he came near us to partake of flesh and blood with us that we might have a way â— neâ— and living way consecrated even the vail of his flesh to come to God by for certainly this gives boldnesse to a soul to draw near to God with some expectation of successe and acceptation when it is seriously considered that our nature is so nearly conjoyned already to God by this step a soul climbs up to the Majesty of God and by means of this we become partakers of the Divine Nature as God of Humane Nature 2 Pet. 1.4 So by the same degrees we ascend to God that God hath descended to us he drew near us by our nature and we by the intervention of that same ascend to him and receive his image and stamp on our souls for the Lord did stamp his own image upon Christs Humane Nâ—ture to make it a pattern to us and to represent to us as in a visible symbole and pledge what impression he would put upon us Then we have fellowship with him in his Offices I need not branch them out severally you kâ—ow what he was anointed for to be a Priest to offâ—r sâ—crifice and reconcile uâ— to God anâ—â—o make intercession for uâ— to be â— King â—o ruâ—â— us by his Word and Spirit and defend uâ—â—gâ—inst our enemies to be â— Prophet to râ—veal â—he will of God to u◠〈◊〉 instruct us in 〈◊〉 same Heâ—e â—s â— large field oâ— fellowship we hâ—ve â—dmitâ— an◠〈◊〉 by faith in Jesus Christ to thâ— real â—dvaâ—tage â—nd benefit of â—ll these there iâ— nothing in them but it râ—lateâ— to us â—nd â—edouâ—ds to us the living verâ—ue of that sacrifice iâ— as fresh and recent this day to send up â— favour of rest â—o Heaven and to pacifie a troubled conscience as the first day it was offered That perfect sacrifice is as available to thy soul as if thou had offered it thy self and this day ye have the benefite of his prayers in Heaven we partake of the strong cryes and tears in the days of his flesh and of intercession since more then of our own supplications What shall I say ye have one to teach you all things that is needful for you one to subdue your sins under you and by vertue of fellowship with Jesus Christ in these Offices there is something derived from it and communicated to us by it that we should be Kings and Priests to God our Father Kings to rule over our own sâ—iâ—itâ— and lusts in as â—ar as grace reigns in us to eternal life and that is truly a heroick royal spirit that overcomes himself and the world and Priests to offer unto God continually the sacrifice of prayer and praises 1 Pet. 1.3 4 5. which are sweet smelling and pleasant in his fight yea we should offer up our own bodies aâ— a reasonable service Rom. 12.1 and this is a holy â—nd living sacrifice when we dedicat and consecrat all our faculties members and abilitieâ— to his will and service and do not spare to kill our lustâ— which are his and our enemies Let us sum up â—ll in this whatsoever grace or gift is in Christ Jesus whatsoever preheminence he hath above Angels and men whatsoever he purchâ—sed he purchased by his obedient life and patience in death there iâ— nothing of all that but the soul may be admitted to fellowship in it by its union with him by â—aith have him and have all that he hath Faith makâ—s him â—ours and all that he hath is a consequential appendix to himself the Word of the Gospel offers him freely to you with all his benefits interests and advantages O that our hearts may be induced to open to him Nâ—w being thus united to Jesus Christ that which I would peâ—swade next to is a personal communion that is a suitable intertainment of him a conjunction of your soul to him by love and a conspiracy of all your endeavours henceforth to please him It is certain that true frienâ—ship is founded on a conjunction and harmony of souls by affection by which they cease to bâ— two and becomes in a manner one for love makes â— kind of transport of the soul into another and then all particulâ—r and proper interests are drowned in oblivion no more mine and thine but he makes an interchange mine thâ—ne and thine mine my heart thine and thy honour mine Now certain it is that in this God hath given us a rare pattern and leads the way for he declareâ— hiâ— love to the world in the rarest effects of â—t which give the clearest demonstrations possible God so loved the world that he sent his Son And you have the most inâ—allible argument of the Sons love greater love hath no mâ—n thâ—n this to lay down his life for his friends but hâ— for his enemies Now then you see how the heart of God and his Son Jesus Christ is fixed from everlasting on the sons of men so unalterably and so fully set towards them that it hath tâ—ansported the Son out of his own glory and brought him down in the state of a servant But it is not yet known what particular persons are thus fixed upon untill that everlasting love break out from under ground in the ingagement of thy souls love to him and till he have fastned this chain and set this seal on thy heart which makes thee impatient to want him
from this alone from the communication of God to uâ— Whensoever the Gospel takeâ— hold of your hearts it will undoubâ—edly frame them to this to a measuâ—ing of all blessednesse from God alone and this will carry the heart to an undervaluing of all other things as being too low and unworthy for this end and so to a forsaking of any thing for the closser enjoyment â—f God I feaâ— many believers are little acquainted with this joy because they draw not their joy singly out of the pure fountain of delight but turn aside to other external comfâ—â—ts and drown their souls in them Now indeed these two cannot well consist â—ogether if we â—ake in any thing else to make up our happinesse and comfort so much we lose of God and that which is â—ruly spiritual and therefore our hearts would be more purified from carnal delights if we would have experience of this joy we must hang only upon his countenance and company elâ—e we lose the sweâ—tnesse of it Now the Apostle prosecutes this further to discover what confoâ—mity must be betweeâ— them that should keep this fellowship â—nd whâ—t likenesse of nâ—ture and qualities is necâ—ssary for them who would be happy in Gods society This is the message we have heard saith he â—nd which we declare unto you that God is light c. Tâ—ke this joyntly with that which went before This we declare that ye may have fellowship with the Father and the Son And to the end this fellowship may hold and yeeld you fulnesse of joy it is necessary that the nature of God be laid down aâ— the patteâ—n to which ye must be conform God is light and therefore you must be light too if ye would have fellowship with that pure light Now this I say is the full message of the Gospel that which was sent down from Heaven with the Son of God the Mâ—ssenger of the Covenant and which the Apostles heard from him Indeed the very manner of the proposal of these things might stir up our hearts to attention and make us more serious then commonly we are That there is one and such an one sent from Heaven with such an embassage as this is to invite us to society with God again one whose interest lyes in this to make us happy and this he declares unto us that he hath no other design but to fulfill our joy O how powerful might this be on our hearts to conquer them to make them willingly hearken to him Any messâ—ge that comes from Heaven should be received with great reverence and respect of mortal men because it comes from the Court and Palace of the Great King But when this iâ— the substance of it to make us happy in himself to advance us to this incomparable dignity of society with himself in which society there is a fulnesse of joy then how should we receive it with open heaâ—ts and intertain it gladly If we could take it alwayes thus as a message from Heaven and look upon it and hear it in that notion I think the fruit would be incomparably greater for what iâ— it that makes it dead and ineffectual in mens hearts but that the apprehension of it degeneâ—ats and falls down from God to creatuâ—eâ— becaâ—â—e it is not taken so as his woâ—d carrying the sâ—amp of his divine authority We bring it forth nâ—t as a mesâ—age â—rom him but as fâ—om our selves and you receive it not as from him but from us anâ— thus it is adulteâ—ated and corrupted on both hands My beloved let us joyntly mind this that whatsoever we have to declare it is a message from God to mortal men and therefore let us so compose our selves in his sight as if he were speaking to us The conscience of a very Heathen was awaked when Ebuâ— told him he had a message from Gâ—d to him Eâ—lon arose out of his seâ—t that he might hear it reverently Iudg. 3.20 though it was a bloody message as it proved in the event yet so much the common dictats of reason might teach you that ye should aâ—ise and compose your selves to â—eveâ—ent and awful attention to what the Lord God will speak But when moreover we know that the sum of the message is to make us blessed and raise us up to communion with him in his joy and happinesse we are not only called to reverence aâ— to God but to ardent afâ—ection and desiâ—e as to him who by all means seeks ouâ— happinesse O how happy were he that could fiâ—st hear and receive this message fâ—om him and then declaâ—e it to others But however though we should fail in that this doth not câ—ange either the authority or nature of the messâ—ge it self and therefoâ—e iâ— men should be so far desâ—itute oâ— God as not to bring it from him immediatly yet do not you â—orsake your own mercy too but receive it as that which is come forth fâ—om God receive it for it selâ— as carrying in its bosome a fulnesse of joy to you and receive it foâ— his sake who moved this embassage first after sinners and his sake who carâ—ied it to sinners that is for the Father and the Son to whose fellowship you are here invited Let us then hear the mâ—ssage This then is the messâ—ge that God is light c. The ground oâ— communion oâ— persons is their union in nature or likenesse one to another There is some general society between all mankind as being conjoyned in one common nature but the contracting of that in a narrower bounds of affinity and consanguinity doth inlarge the affection the moâ—e you see it is natural for those who are joyned by such relations of blood one to another to love one another more then others out of these bonds But true friendship draws the câ—rcle yet narrower and contracts the love that is scattered abroad to mankind in a strange channel to run towards one or a few and the foundation of this is some peculiar and particular siâ—ilitude and likeness in manners and sympathy of disposition which makes the souls of men to melt one into another after some conveâ—se and acquaintance together this is the bond that knits this near society some conformity necessarily presuppoâ—ed to communion and fellowship Now thâ—t which holds so in the communion of man with man must be much moâ—e needâ—ul in man communion with God for all the societies combinations and conjâ—nctions of the creatures are but shadows of this higher communicatiâ—n of the spirit of man with God the Father of spirits And indeed we may find some rude draâ—ghts and resemblances of this divine sâ—ciety and of the rule according to which it must be modell'd in all the friendly or near conjunctions of creatures for every thing is best preserved and agreeth best with things of its own nature see the disposition of the parts of the world things contiguous and nearest other are also likest in nature one to another so it is â—mong men the several agreements
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
cease alâ—ogether to be I â—peak this because there may be pretensions to some abstracted parts of Châ—â—stianity one man pâ—etends to â—aith in Iesus Christ and perswasion of pardon of sin and in this there may be some secret gloâ—ying aâ—ising from that conâ—â—dence another may pâ—etenâ— to the study of holinesse and obedience and may indeavour something that way to do known duties and abstain from grosse sinâ— Now I say if the first do not conjoyn the stâ—dy of the second and if the â—econd do not lay down the first as the founâ—â—tion both of them imbâ—â—ce a shadow for the thing it self beâ—auâ—â— they separat these things that God hath joyned and so can â—â—ve no bâ—ing but in mens fanâ—y when they are not conjoyned He that would pretend to a righteousnesse of Christ without him must â—ithall study to have the righteousnesse of the Law fulfilled within him and he that indeavours to have holinesse within must withal go out of himself to seek a righteousnesse without him whereupon to build hiâ— peace and acceptance with God or else nâ—ither of them hath truly any righteousnesse without them to cover them or holinesse within to cleanse them Now here the beloved Apostle shews us this divine contexture of the Gospel The greâ—t and comprâ—hensive end and design of the Gospel is peace in pardon of sin and purity from sin These things I write unto you that you sin not c. The Gospel is comprised in commands and promises both make one web and 〈◊〉 in together The immediat end of the command is that we sin not nay but there is another thing alwayes either expresly added or tâ—citly understood but if any man sin that desires not to â—in we have an advocate with the Father so the promise comes in as a suâ—sidiary hâ—lp to all the prâ—câ—pts It is annâ—xâ—d to give security to a poor soul from despair and therefore the Apostle tâ—â—cheth you a blessâ—d Art of constructing all the commands and exhortations of the Gospel those of the highest pitch by supplying the full sense with this happy and seasonable caution or caveat but if any man sin c. Doth that command Be ye holy as I am holy perfect as your heavenly Father which sounds â—o much unattainable perfection and seems to hold forth an inimitable pattern doth it I say discourage thee Then use the Apostles Art add this caution to the command subjoyn this sweet exceptive But if any man that desires to be holy and gives himself to this study fail often and fall and defile himself with unholinesse let him not despair but know that he hath an advocate with the Father If that of Pauls urge thee present your bodies a living sacrifice and be ye not conformed to the world but transformed and glorifie God in your bodies and spirits which are his Rom. 18.1 2. and 1 Cor. 6.20 And cleanse your selves from all filâ—hinessâ— of the flesh and spirit 2 Cor. 7.1 And walk in the spirit and walk as children of the light c. If these do too rigorously exact upon thee so as to make thee lose thy peace and weaken thy heaâ—t and hands learn to make out a â—ull sentence and fill up the full sense and meaning of the Gospel according as you see it done here But if any man whose inward heart-desires and chief designs are towards these things who would think himself happy in holinesse and conformity to God and estimatâ— his blessednesse or misery from his union or separation from God sin then we have an advocat with the Father even Iesus Christ the righteous who hath all that we want and will not suffer any accusation to fasten upon us as long as he lives to make intercession for us On the other hanâ— take a view of the promises of the Gospel though the immediat and next end of them is to give peace to troubled souls and settle us in the high point of our acceptance with God yet certainly they have a further end even purity from sin as well as pardon of sin cleansing from all sin and filthinesse as well as covering of â—â—lthinesse These things I write unto you that ye sin not What things Consider what goes before and what follows aâ—ter even the publication of the Word of Life and eternal life in him the declaration of our fellowship with God in Christ the offering of the blood of Christ able to cleanse all sin the promise of parâ—on to the penitent confession of sin all these things 〈◊〉 write that ye sin not so that this seems to be the ultimat end and chief design of the Gospel â—nto which all tends unto which all work toâ—ether the promises are for peace and peace 〈◊〉 for purity the promises are for faith and â—aith is for purifying of the heart and performâ—ng the precepts so that all at length returns â—o this from whence while we swerv'd all this miâ—ery is come upon us In the beginning it was thus man created to glorifie God by obedience to his blessed will sin interposeth and maâ—reth the whole frame and from this hath a flood of misery flowed in upon us Well the Gospel comes offering a Saviour and â—orgivenesse in him thus peace is purchased pardon granted the soul â—s restored unto its primitive condition and state of subordination to Gods will and so redemption ends where creation began or rather â—n a more perfect frame of the same kind The second Adam builds what the first Adam broke down and the Son re-creats what the Father in the beginning created yea with some addition â—n this new edition of mankind all seems new new Heavens and new Earth and that because the creature that was made old and defiled with â—in is made new by grace Now heâ—â—e you may â—earn the second part of this lesson that the Apostle teacheth us as ye ought to correct as it were precepts of the Gospel by subjoyning pâ—omises in this manner so ye ought to diâ—ect promises towardâ— the performance of his pâ—ecepts as their chief end whensoever you â—ead it wâ—itten The blood of Christ cleanseth from 〈◊〉 sin if we confesse he is faithful to forgive our sins God so loved the world that he gave his Son 〈◊〉 that believeth hath everlasting life c. Theâ— make up the intire sense and meaning after 〈◊〉 manner These things are written that we sin not Iâ— there a redemption from wrath published 〈◊〉 there reconciliation with God preached And are we beseeched to come and have the benefit of them Then say and supply within thine owâ— heart These things are written published anâ— preached that we may not sin Look to the furthest end of these things it is that we sin not The end of things the scope of writings anâ— the purpose of actions is the very measure oâ— them and so that is the best interpreter of them The scope of Scriptures is by all accounted thâ— very threed that will lead a man â—ight in and ouâ— of
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
in our Conscience and this he doth partly by opening up the Scriptureâ— to us and making us understand the way of Salvation in them partly manifesting his own works and Gods gifts in us by a super-added light of testimony and partly by comforting us against all outward and inward sorrows Sometimes he pleads with the soul against Satan not guilty for Satan is a slanderous and false accuser and cares not calumniari fortiter ut aliquid hareat to calumniat stoutly and he knoweth something will stick He will not only object known sins and transgressions of the Law but his manneâ— is to cast â— mist upon the eye of the soul and darken all its graces and then â—e brings â—oâ—th his processe that they have no grace no â—aith in Christ no love to God no sorâ—ow foâ— sin in such a caâ—e it s the Spirits office to plead it out to our conscienceâ— that we aâ—e not totally guilty as we are charged and this is not so much a clearing of our selves as a vindication of the free gifts of God which ly under his aspeâ—sion and reproach Indeed if there be a great stresse here and for wise reasons the Spirit forbear to plead out this point but leave a poor soul to puddle it out alone and scrape its evidences together in the daâ—k I say if thou find this too haâ—d for thee to plead not guilty then my advice is that ye wave and suspend that question yeeld it not wholly but rather leave it intire and do as if it were not suppose that article and point were gained against thee what would thou do next Certainly thou must say I would then seek grace and faith from Him who giveth liberally I would then labour to receive Christ in the promises I say do that now and thou taketh a short and compendious way to win thy cause and overcome Satan let that be thy study and he hath done with it But in any challenge about the trangression of the Law or desert of eternal wrath the Spirit must not plead not guilty for thou must confesse that but in as far as he driveth at a further conclusion to drive thee away from hope and confidence to despondency of spirit in so far the Spirit clearâ— up unto the conscience that this doth no wayes â—ollow â—rom that confession of guiltinesse since there is a Saviour that hath satisfied for it and invites all to come and accept him for their Lord and Saviour SERMON XXVI· 1 Joh. 2.1 We have an advocate with the Father Iesus Christ the righteous THere iâ— no settlement to the spirit of a sinner that is once touched with the 〈◊〉 of his sinâ— and apprehenâ—ion of the jâ—stice and wâ—ath of God but in some cleaâ— and distâ—â—â—ct understanding the grounds of consolation in the Gospel and the method of salâ—ation â—eâ—ealed in it There iâ— no solid peace-giving answer to the challengeâ— of the Law and thy own conscience but in the advocation of Iesus Christ the Saviour of sinners and therefore the Apostle proponeâ— it here â—or the comfort of believers who â—re incident to be suâ—prized through the suddennesse of sin and often deceived by the subtilty of â—atan whâ—se souls desires and sincere endeâ—vours are to be kept from iniquity and therefore they are made to groan within themselves and sometimes sadly to conclude againâ—â— themselves upon the prevailing of sin here iâ— the cordial I say he presents to them Iesus Christ standing before the Bar oâ— Heaven and pleading his â—atisfaction in the name of such souls and so suiting forth an exemption and discharge for them from their sins so he presents us with the most comfoâ—table aâ—pect Christ standing between us and Justice the Mediator interposed between us and the Father so that there can come no harm to such poor sinners except it come through his sides first and no sentence can passe against them unlesse he succumb in his righteous cause in Heaven The strength of Christs Advocation for believers consists partly in his qualification â—or the office partly in the ground and â—oundation of his cause His qualification we have in this vers the ground and â—oundation of his pleading in the next vers in that he is a propitiation for our sins and upon this very ground his Advocation is both just and effectual Every word holds out some fitnesse and therefore every word drops out consolation to a troubled soul. With the Father speaks out the relation he and we stand in to the Judge he hath not to do with an austere and rigid Judge that is implacable and unsatisfiable who will needs adhere peremptorily to the letter of the Law for then we should be all undone if there were not some pateâ—nal affection and fatherly clemency and moderation in the Judge if he were not so disposed as to make some candid interpretation upon it and in some manner to relax the sentence as to our personal suffering we could never stand before him nor needed any Advocate appear for us But here is the great comfort he is Christs Father and our Father so himself told us Ioh. 20.17 I go to my Father and your Father and my God and your God And therefore we may be perswaded that he will not take advantage even that he hath in justicâ— of us and though we be apprehensive of his anger in our failings and offences and this makes us often to be both affraid and â—shamed to come to him measuring him after the manner of men who are soon angry and often implacably angry we imagine that he cannot but repell and put back our petitionâ— and therefore we have not the boldnesse to offer them yet he ceaseth not to be our Father and Christs Father and if ye would have the character of a father look Ier. 31.18 how he stands affected towards ashamed and confounded Ephraim how his bowels move and his compassions yearn towards him as his pleasant child The truth is in such a case in which we â—re captives against our will and stumbles against our purpose be pities us as a Father doth hiâ— children knowing that we are but dust and grasse Psal. 103.13 14 15 16 17. See the excellent and sweet application of this relation by the Psalmist if it stir him it stirs up rather the affection of pity then the passion of anger he pities his poor child when he cryes out of violence and oppâ—ession And therefore there is great hopes that our Advocate Iesus Christ shall prevail in his suits for us because he with whom he deals the Father he loves him and loves us and will not stand upon strict terms of justice but rather attemper all with mercy and love He will certainly hear his welbeloved Son for in him he is well pleased his soul rests and takes complacency in him and for his sake he â—dopts us to be his children and therefore he will both hear him in our behalf and our prayers too for his Names sake