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
put a note and character of infamy and deformity upon all hypocrisie and deceit especially in the matters of Religion There is nothing so contrary to Religion as a false appearance a shew of that which is not for Religion is a most intire and equable thing like at 〈◊〉 harmonious in all the paâ—ts of it the same witâ—â—in and without in expâ—ession and action all corâ—respondent together Now to 〈◊〉 this hâ—â—mâ—â—ny and to make it up of unequal dissimilâ— paâ—ts and to make our paâ—t give the lie to 〈◊〉 other the couâ—se of a mâ—ns liâ—e in ignoâ—ancâ— negligence and sin proclaiming contâ—ary to â—hâ— profession of Christianity this is to make Reliâ—gion a monstâ—uous thing to deny the nature oâ— it and in our imaginations to contrive an imâ—possible union of inconsistent things It is a creaâ—ture made up of contâ—adictionâ— which can havâ— no subsistence in the tâ—uth but only in the fanâ—cies of deluded souls one professing Christianity and so by consâ—quence fellowship with the original light the Sun of Righteousnesâ—â— and yet daâ—knesse of ignoâ—ance possessing the mind and the heart caâ—â—ied away in thâ— wayes of the lusts of ignorance and walking in that darknesse this is a monster in Christianity one so far miâ—shâ—pen that the very outward form and viâ—age of it doth not remain But I told you reason confirms this for what more suitable to the very natural frame and constitution of a reasonable beeing then that the outward man should be the image and expression of the inward and that they should answer one another aâ— fâ—ce answers face in the water that the tongue should be the interpreter of the mind and the actions of a mans life the interpreter of his tongue Here is that beautiâ—ul proportion and that pleasing harmonâ— when all these though different in their own natuâ—e yet conjoyn togeâ—â—er and make up one sweet concoâ—d Now tâ—uly if we tâ—ke upon us the professâ—on of Christianity and yet our ordinary and habitual speeches are carnal and earthly never salted with grace often poisoned with blasphemieâ— oaths and cuâ—sings and often defiled with filthy speeches and often inteâ—mingled with â—epâ—oaches of otheâ—s if our conversation be conâ—oâ—med to the course of the world according to these lusts that hurâ—y away multitudes oâ— mankind to perdition and look to the heart within and behold never any labour about the puâ—iâ—ying of it from corruption never any mortification of evil affections and little or no knowledge of the tâ—uth not so much as may let Christ in to the soul this I say is as unreasonable and abâ—â—â—d as it is irreligious it wholly perveâ—ts that beautiful order makes an irreconciliable discord between all the parts in man that neither mind nor mouth nor hands answer one another nor all of them or any of them answer that holy calling a man pretends to Such a one pretends ordinarily the goodnesse of his heart towards God but now the tongue cannot interpret the heart it is exanctorated out of that natural office for the ordinary current is contrary to that pretended goodnesse of the heart For a good man out of the good treasure of his heart sendeth forth good things but all these are either evil or never seasoned with that spiritual goodnesse Then the wayes and actions of a mans life which ought to interpret and expound his professions these are rendered altogether incapable of that they give no confirmation to them but rather â— maniâ—est contradiction for what arâ— your multiplied oaths drunkennesses fornicationâ— railings contentions lyings Sabbath-profanationâ— your woful neglect of prayer in secret and in your families your continuing in these evilâ— that ever you walked into what are they I say but a manifest violation of both Religion and Reason and a clear confirmation that ye are liars and the truth is not in you There is something even in nature to declaâ—e the absurdity and unnaturalnesse of this general discordance between mens profession and practice Look upon all the creatures and do they not all with one voice proclaim sincerity Hath not every beast and every bird it s own outward shape outward gesture and voice and external workings which declare the inward nature of it And is not this a Staple-known rule in nature that every thing is known by the effects of it A Lion by his roaring â— Lark by its singing a Horse by his neighing and â—n Ox by his lowing c. All these speak forth nothing but sincerity in so much that if these marks â—nd signs should be confounded â—nd beasts use them indifferently all humane knowledge should suddenly fall to nothing this would put such a confusion both in thâ— woâ—ld and mankind O how doth this condemn thâ—sâ— who pretend to thiâ— high Calling of Christianity and yet there is no way left to discern them by nothing appearing in them and ordinarily proceeding from them which may give a signification of the inward truth of their fellowship with God but rather that which gives a demonstration of the vanity of the pretention Therâ—â—eâ—e no consent in nature if thaâ— were 〈◊〉 neither is there any harmonious agreement in Religion where thiâ— proportion and correspondence is not kept in a mâ—nâ— life The very Heathens did not account them Philosophers but those that expressed their Doctrines in woâ—k◠〈◊〉 well as words and truly the liveliest image of truth is in practice They commended them that were spaâ—ing in words and abundant in deeds who had short speeches but long and large discouâ—ses in their life and what iâ— this but that which our Saviour every where from his own example inculcatâ— upon us These wordâ— are emphâ—tick To do the truth to walk in the light to do his word to believe with the heart and such like all which declare that in so far we have the truth and have felloâ—ship with the light as it is impressed in the affection and expressed again in the conversâ—tion for the infinit truth and the infinit life is one and the original light and primitive life and love is onâ— too and whoever truly receiveâ— the truth and light as it is cannot but receive him as the living truth and life-giving light and so be heated and waâ—med inwaâ—dly by his beams which will certainly cauâ—e some stirring and woâ—king without For as much as in nâ—ture heat is alwayes woâ—king so is the fiâ—e of love kindled in the heart incesâ—ant that way fâ—ith working by love foâ— action is the very life of life that which both shews it and preserves it Now what shal we say to caâ—â—y these things home to your hearts Where shall convincing words be had which may break the hardness of your hearts It is strange that you are in such a deep dream of delusioâ— that nothing can awake you out of it And how little is it that you have to please your selves into Some external pâ—iviledges the Temple of the Lord his Covenant and the seals of it your ordinary bearing the Word and
God to manifest so much of his infiâ—it power and glory in so extraordinary a manner to bear testimony to an impostor or deceiver Theâ—efore though no moâ—e could be at first extoâ—ted fâ—om an enemy of Châ—ist Dâ—ctâ—ine but that such mighty works did shew forth themselveâ— which could not be done but by the Divine assistance anâ— extraordinary help of God yet even â—rom that conâ—eâ—â—ion it may be strongly concluded that seing there was no other end imaginâ—â—le of suâ—h extâ—aordinâ—â—y assisâ—ance but the conâ—irmation of hiâ— new Doctrine and that of hiâ— Divine Natuâ—e being one of the chief points of it it must needâ— inâ—oâ—ce that he was not only helped by God as Mâ—ses but that he was God and did these things by his own power By this then it appears that though after so many Prophesies of him and expâ—ctationâ— from the beginning we see but a man in outward appearance despisable and without comlinesse and form yet if we could open the eyes of our â—ouls and six them upon him we behold as through some small crainies Majesty shining in his misery power discovering it self in his weaknesse even that power that made the world and man too He was born indeed yet of a Virgin he was weak and infirm himself yet he healed all others infirmities even by his word he was often an hungred yet he could feed five thousand at one time and seven thousand at another upon that which would not have served his Disciples or but served them He was wearied with travels yet he gave rest to wearied souls At length himself died and that an ignominious death notwithstanding he raised the dead by his word and at length he raiseth himself by his own power All this is included in this we have seen and handled we saw him gloriously transfigured on the Mount where his countenance did shine as the Sun and his raiment was white as light and two the greatest persons in the Old Testament came out of Heaven as it were to yeeld up the administration of shadows to his substance and we saw the Heaven opening in the sight of many thousands and heard a testimony given him from Heaven This is my beloved Son hear him And then when he waâ— bâ—â—ied and our hope with him we saw him â—isen again and our hope did â—ise with him and then â—ome of â—s handled his siâ—eâ— to get â—ull peâ—swasion and all of us eat and drank and câ—nveâ—sed with him fourty dayes and to make a peâ—iod at length we saw him ascending up to Heaven and a Cloud receiving him aâ— a Châ—â—iot to take him out of our sight Thuâ— thâ— Wâ—rd was made flâ—sh and dwelt among us and we â—aâ—e seen his gloâ—y as â—f the only begâ—tten Son of God But besides that which the life and death of Jesus Christ carries ingraven in it of Divinity there is one miracle which may be said to transcend all that ever was done and it is one continued wonder since his resuâ—rection even the veâ—tue and power of that crucified Saviour to conquer the world by such unsuitable yea contraâ—y meanâ— and instruments Heathenish Religion was spread indeed universally thâ—ough the woâ—ld but that was not one Religion but one name for as many Nations as many fancied gods and in one Nation many And true it is that Mâ—humetâ—nism hath spread it self far but by what meanâ— only by the power of the sword and the terrour of an Empire But here is a Doctrine contrary to all the received customâ— and imbred opinions of men without any such means pâ—evailing throughout the world Cyrus when he was about to conquer neighbouring Nations gave out a Proclamation If any will follow me if he be a foot-man I will make him an horse-man if he have a Villâ—ge I will give him a City if a City I will bestow on him a Countrey c. Now mark how contrary the proceeding of our Lord is Go and preach saith he Repent ye for the Kingdom of God is at hand Here is his Proclamation Repent ye And if any man will be my Disciple let him take up his â—ross and follow me and deny himself Wâ—at dispâ—oportioned meanâ— and yet how infinitly greater successe Cyrus could not gain the Lacedemonians to his side for all that but Christ though poor despised and contemptible while alive and at length thought to be quite vanquished by the most shameful death when he is lift up upon the Crosse to the view and reproach of the world he draws all men after him He by a few fishermen not Commanders nor Orators perswades the world and within a few years that crucified Lord is adored further and wider then any Empire did ever stretch it self All the power majesty and successe of Alexander could nevâ—r perswade the Nations no not his own followers to adore him as God But hâ—re one nailed to the Crosse Crowned with Thorns rejected of all men and within a little space adored woâ—shiped suffered for throughout the Nations yea Kings and Emperours casting down theiâ— Crownâ— at his feet many thousands counting it their honour to die upon that account And do not the Trophies of these Apostolick victories remain to this dâ—y in every coâ—ner of the woâ—ld after so many hunâ—â—ed yeaâ—â— in so many different aâ—d so far distâ—nt Nâ—tioâ—â— thâ—t sâ—me Nâ—me pâ—eâ—ched â—nd all kâ—eeâ— boâ—inâ— to it These things consideâ—ed how much done and by meanâ— woâ—â—e then nothiâ—g it tâ—aâ—â—cends all the miâ—â—cles thâ—t ever the world wondâ—ed at Nâ—w my beloved these things I mâ—ntiâ—n â—or this end that ye may be peâ—swâ—ded upon sure groundâ— that he who is preâ—câ—ed unto you is God able to save you and according to the eviâ—ence of these grounds ye may believe in him and give that coâ—dial assent to these eveâ—lasting tâ—uths anâ— that welcome inteâ—tainment to â—im in your heart that becomeâ— I think certainly there iâ— veâ—y little even oâ— this solid assent and perswasiâ—n of the Goâ—pel in the hearts of the mâ—â—t pâ—â—t because they tâ—kâ— things or nameâ—â—athâ—r implicitly and never seâ—iously consider what thâ—â— believe and 〈…〉 grounds But 〈…〉 a more pleasant or profitable meditation thâ—n this if we would enter in a serious considâ—â—ation of the truth and certainty of these thiâ—gs we have received O how would such evidâ—nce open the heâ—rt to â—n intire and full closuâ—e with them and embracement of them SERMON V· 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye alsâ— may have fellowship with us c. THere are many thingâ— that you may desire to hear and it may be are usually spoken of in publick which the generality of mens heaâ—ts are more carried after but tâ—uly I should wâ—ong my self and you both if I should take upon me to discourse in these things which it may be some desire for direction or information conceâ—ning the times for I can neither speak of them with â—o much ceâ—tainty of perswasion as were needful nor can I think
thou justifies thy self which is an abomination before him nor yet will it totally extinguish and put to silence the clamours of thy conscience but that some day thou shall be spoiled of all that sels-confidence and selâ—-defence and find thy selâ— so much the more displeasing to God that thou did please thy self and undertook to pacifie him Therefore my beloved let me above all things recommend this unto you as the prime â—oundation of all Religion upon which all our peace with God and pardon of sin and fellowship with God must be built that the blood of Jesus Christ be applyed unto your consciences by believing and that first of all upon the discovery of your enmity with God and infinit distance from him you apply your hearts unto this blood which is the atonement to the reconciling sacrifice which alone hath veâ—tue and power with God Do not imagine that any peace can be without this would ye walk with God which is a â—â—dgâ— of agâ—eement â— would ye have â—ellowship with God which iâ—â—â—â—uit of â—econciliation would ye have pardon oâ— sins and the paâ—ticular knowledge of it whiâ—h is the greatest efâ—ect of â—avour and all this without and before application of Christ who is our peace in whom the Father only is well pleased will you seek these and yet diâ—puâ—e this point of believing as if it weâ—e possible to attain these without the spâ—inkling of that blood on the heaâ—t which indeed cleanâ—eth it fâ—om an evil accusing conscience If you desire to walk in the light as he is in the light why weaâ—y ye your selves in by-wayeâ— Why take ye such a compâ—sse oâ— endlesse and â—ruitlesse agitation and peâ—plexity of mind and will not rather come straight way at it by the door of Iesuâ— Christ â—oâ— he is the new and living way into which you must enter if ye would walk in the light and the wounds of his side out of which this blood gushed these open you a way of accesse to him because he was pierced for us That stâ—eam of blood iâ— ye come to it and follow it all along it will certainly carry you to the Sea of light and love where you may have fellowship with God And O How much comfort is in it that there is such a stream running all the way of our walking with God all the way of our fellowship that fountain of Christs blood runs not dâ—y but â—â—ns along with the believer for the cleansing of his after pollutionâ— of â—is defilements even in the very light it self This then as it is the fiâ—st foundation of peace and communion with God so it is the peâ—petual assurance and confirmation of it that which first gives boldnesse and that alone which still câ—ntâ—nueâ— boldnesse in it It is the fiâ—st ground and the constant warrand and secuâ—ity of it without which it would be as soon dissolved as made If that blood did not run along all this way to wâ—sh all his steps if the way of light and fellowship with God were not watered and reâ—â—eshed with the continual current of this blood certainly none could walk in it without being consumed Theâ—efore it is that the mercy of God and ricâ—es of grace in Christ hath provided this bloâ—d for uâ— both to cleanse the sinâ— of iâ—norance before â—elieving and the sinâ— oâ— light after believing tâ—at a poor sinner may constantly go on his wâ—â— and not be broken off â—rom God by his infirmitieâ— and eâ—capes in the way You â—ee then the Gospel â—uns in these two golden streamâ— pardon of sin and purity of walking they run undividedly all along in one channel yet without confusion one with another as it is reported of some great Rivers that run together between the same Banks and yet retains distinct colourâ— and natures all the way till they part But these streams that glad the City of God never part one from another the cleansing blood anâ— the puâ—ifying light 〈◊〉 aâ—e 〈◊〉 intire aâ—d peâ—fect â—um of the Gospel puâ—ification â—rom sin the guilt of 〈◊〉 and the puâ—ity of â—alking in the light flowing from that makes up the â—ull câ—mâ—lâ—xion oâ— Chrâ—â—â—ianity wâ—ich are â—o nearly conjoyned toâ—etheâ— that iâ— they be divided they cease to be and cannot any of them subsist save in mens deluded imagination The end oâ—â—â—shing in the blood of Christ iâ— that we may coâ—e to this light and have fellowship with it for the darâ—nesse of hell the utter daâ—kness of the curse of God which overspreads the unbelieving soul and eclipses all the light oâ— Gods countenance from him that daâ—k and thick cloud of guiltinesse that heap of unrenewed conversation this I say must be removed by the cleansing of the blood of Christ and then the soul is admitted to injoy that light and walk into it And it is removed chiefly for this end that there may be no impediment in the way of this fellowship this blood cleanseth that you being cleansed may henceâ—orth walk in purity and there is no puâ—ity like that of the light of Gods countenance and commands and so you are washed in the blood of Christ that you may walk in the light of God and take heed that you defile not your garments again But if so be and certainly it will be considering our weaknesseâ— that you defile your selves again like soolish children who after they have washed run to the puddle again forgetâ—ing that thâ—y were cleansed if either youâ— daily infiâ—mities troâ—ble or some grosser pollution defile and waste youâ— consâ—ience know thâ—t this blood â—uns all along in the same channel of your obligation to holy walking and it is as sufficient now as ever to cleanse you from all sin from sins of daily incursion and sins of a grosser nature there is no exception in that blood let there be none in your application to iâ— and apprehension of it Now this is not to give boldnesse to any man to sin or continue in sin because of the lengthned use and continued vertue and efficacy of the blood of Christ for if any man draw such a result fâ—om it and improve it to the advantage of his flesh he declareâ— himself to have no portion in it never to have been wâ—shed by it for what soul can in sobriety look upon that blood shed by the Son of God to take away the sins of the worlâ— and find an emboldning to sin from that view Who can wash and cleaâ—â—e here and presently think of defilement but with indignation I speâ—k these things the rather because there is a twofold misapprehension of the Gospel among Christians and on both hands much darknesse â—nd stumbling is occasioned We have poor narrow spirits and do not take intire truth in its full comprehension and so we are as unfit and unequal discerners of the Gospel and receivers of it as he that would judge of a sentence by one word of a book by one page of a harmony by one note and of the world by
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
continuing in â—ebellion pardoned and forgiven and is there any thing more contrary to câ—mmon sense and reason to be in Godâ— favour and yet not accepting that favour to be a friend and yet an enemy to have sins forgiven and yet not known nor confessed these I say â—ound some plain dissonancy and discord to our very fiâ—st apprehensions Certainly this is the way to declare the glory of his grace in the hiding and covering of sin even to discover sin to the sinner else if God should hide sin and it be hid withal from the conscience both thy sin â—nd Gods grace should be hid and covered neither the one nor the other would appear Take it thus then the confession of sin is not for this end to have any causal influence upon thy â—emission or to procure any more favour and liking with God but it is simply this the confession of sin is the most accommodat way of the profession and publication of the grace of God in the forgiving of sins Faith and Repentance are not set down as conditions pre-required on thy part that may procure salvation oâ— forgivenesse but they are inseparably annexed unto salvation and forgivenesse to the end that they may manifest to our sensible conviction that grace and freedom of grace which shines in forgivenesse and salvation He is just and faithful c. Herein is the wonder of the grace of God increased that when we are under an obligation to infinit punishment for sin and bound guilty before his Justice that the most great and potent Lord who can easily rid himself of all his enemies and do all his pleasure in Heaven and Earth should come under an obligation to man to forgive him his sins A strange exchange man is standing bound by the cords of his own sins over to the Justice of God he is under that insoluble tye of guiltinesse God in the mean time is free and loosed from the obligation of the first Covenant that is his promise of giving life to man we have loosed him from that voluntary ingagement and are bound under a curse and yet behold the permutation of grace man is loosed from sin to which he was bound and God is bound to forgive sin to which he was not bound He enters in a new and voluntary ingagement by his promise and giveâ— right to poor creatures to sue and seek forgivenesse of him according to his faithfulnesse Yet in this plea as it becomes us to uâ—e confidence because he gives us ground by his promises so we should â—eason it with humility knowing how infinitly fâ—ee and voluntary his condâ—â—cension is being alwayes mindful that he may in righteousnesse exact punishment of us for sin â—ather then we seek forgivenesse from him and yet seek it we ought because he hath ingaged his faithful promise which opportunity to neglect and not to improve either through fear or security were as high contempt and disobedience to him as these sins by which we offend him Ceâ—tainly the very Nâ—me of God revealed to us or known by natures light those general characters of his Name Mercy and Goodness Power and Greâ—tness might sâ—ffice to so much as to make us in the apprehensions of our own guiltinesse and provocations of his Holinesse to look no other way then to his own merciful and gracious nature suppose we had nothing of a promise from him by which he is bound yet as the very apprehension of the general goodness and unlimited bounty and original happiness that is in God ought naturally to draw the creature towards him in all its wants to supplicat his fulnesse that can supply all necessities without lessening his own abundance eâ—en â—o if we did only apprehend that God iâ— the fountain of mercy and that he is infinitly above us and ouâ— injuries and that all our being and well-being eternally consists in his sole favour this I say alone considered might draw us to a pouring out our heaâ—â—s befoâ—e him in the acknowledgment of our guiltinesse and casting our selves upon his mercy as the term is used in War when there is no quarteâ— promised and no capitulation made it is the last refuge of a desperat sinner to render unto God upon mercy to resign himself to his free disposal Since I cannot but perish may a soul say without him there is no way of escaping from his wrath I will rather venture and go in to the King and if I perish I perish there is more hope in this way to come to him then to flie from him perhaps he may shew an act of absolute soveraign goodnesse and be as glorious in passing by an offence as just in punishing it Do I not see in man in whom the Divine Majesty hath imprinted some characters of conscience and honesty that it is more generous and noble to forgive then to revenge And do I not see generally among men clemency and compassion is commended above severity and â—igour though just especially towards these who are inferiour weak unable to resist and have yeelded themselves to mercy Now shall I not much more apprehend that of God which I admire in a sinful man Shall not that be most perfect in him which is but a maimed and broken piece of his image in lost man Certainly it is the gloâ—y of God to conceal an offence as well as to publish it and he can shew as much Greatnesse and Majesty in Mercy as in Justice therefore I will wholly commit my self to him I think a man ought to reason so from the very natural knowledge he hath oâ— God But when ye havâ— not only his Name and Nature published but his Word and Promise so often proclaimed himself come under some â—ye to receive and accept graciously all sinners that flie in under the shadow of his wings of mercy then O with how much perswasion and boldnesse should we come to him and lay open our sins before him who not only mâ—y pardon them and not only is likely to do it seing he hath a gracious nâ—ture but ceâ—tainly will pardon them cannot but do it because his faithfulnesse requireth it Certainly he hath superadded his Word to his Name his Promise to his Nature to confirm our faith and give us ample ground of strong consolation There is another more suitable notion about the justice of God in forgiving sin it hath some truth in the thing it self but whether it be imported here I dare not certainly aâ—firm Some take his faithfulnesse in relation to his word of promise and his justice in relation to the price and ransome payed by Christ importing as much as thiâ— what ever sinner comes to God in Christ confessing their own guiltinesse in sincerity and supplicating for pardon he cannot in justice refuse to give it out unto them since he hath taken compleat satisfaction of Christ. When a sinner seeks a discharge of all sin by vertue of that blood the Lord is bound by his own â—ustice to give
take thiâ— alongs with uâ— let the impression of this description of the Divine Majesty abide on our heâ—rts God is light and if we often ruminat and ponder on this I think iâ— will make us often to â—eflâ—ct upon our selves how we are darknessâ— and this will breâ—d some careâ—ulnesse and deâ—ire in the soul how to have this daâ—kness removed that there may be a soul capaâ—le of divine illustâ—ation This is it that advanceth the soul to the nâ—â—â—est conformity with God the looking often upon God till our souls be inlightned and our hearts purified and this â—gâ—in puts the soul in the nearest capâ—city for tâ—â—t blessed coâ—â—unâ—on with God Blessed are the pure in heart for they shall see God Mat. 5.8 Tâ—uly it iâ— not pâ—ofoundness of ingine it is not â—cutenâ—sse and sharpnesse of wit it is not pregnancy in undeâ—standing or eminâ—ncy in parts that will dispose the soul to this blessed vision of God and fâ—ame it to a capacity of fellowship with him no there needâ— no extraordinaâ—y partâ— for this nothing but that the heart be purified from corruptions those inward earthly qualities that are like so many vitious and grosse humouâ—â— filling the organ of the sight these pride conceit self-love pâ—ssiâ—n anger maliâ—e â—nvy sâ—â—ife covetousnesse love of pleasures ambition these I say that possesse the hearts of the most excellent natural spirits casts a mist upon â—â—â—ir eyes and 〈◊〉 them to see Gâ—d or enjoy that deligâ—â— in â—â—m that â—ome poor weak and ignoâ—anâ— crâ—atureâ— whoâ—e hearts the Loâ—d hath puâ—gâ—d â—â—om sin do find in God Theâ—efoâ—e iâ— any oâ—â—ou haâ—e an aim at this to have fellowship with God know both â—or your diâ—ection and youâ— incouâ—agement that God is l ght for your diâ—ection because that must be your pattern and if you have no study that way to be like him in holin sse you shall not see him But take it likewise for an incouragement for that stile carrieâ— not only the necessity of what he must be but it holds out likewise the founâ—ain and store-house of all our qualifications for God is light the original primitive light all must borrow of him and that light is fâ—eely and impaâ—tially communicable to poor sinners With thee is the fountain of life and in thy light shall we sâ—e light Let a soul that appâ—ehends its own daâ—knesse and distance from him thus incourage it self my light is but a beam derived fâ—om his light and there is no want in him He is a Sun of â—ighteousnesse if I shut â—ot up my heaâ—t thâ—ough unwillingnesse and unbelief if I desiâ—e not to keep my sinâ— but would be puâ—ged from them then that glorious light may shinâ— without stop and impediment in to my heaâ—t He is not only light in his own nature but he is a light to us and if he please to remove that which is interposed between him and us it shall be day-light in our hearts again Thus a â—oul may strengthen it self to wâ—it on him and by looking thus up to him and fixing on him we shall be enlightned and our faces not be ashamed SERMON XII· 1 Joh. 1.6 If we say that we have fellowship with him and walk in darknesse we lie c. THere is nothing in which men suffers themselves to be so easily deceived as in thiâ— highest concernment of Religion in which the eteâ—nal interest of their â—ouls lyes there is no delusion either so grosse or so universal in any other thing as in this thing in regard of which all other things are nothing This hath overspread the world to speak only of that part which pretends to Châ—istianity a strong pertinacious â—nd blind â—ancy of being in Jesus Christ and having interest in salvation I call it a blind and ignorant â—ancy for truly ignorance and dâ—rknesse is the strongâ—st foundation of such conceits Papists call it the mother of devotion it is true in this sense it is the mother of a mans groundlesâ— devotion towards himself that is of delusion this together with self-love which always hood-winkâ— the mind and will not suffer â— serious impartial examination of a mans self these I say are the â—ottom of this vain perswasion that possesseth the generality of men Now what it wants of knowledge it hath of wilfulnesse it is a conceit altogether void of reason but it is so wilfull and pertinacious that it is almost utterly inconvincible and so it puts souls in the most desperat foâ—loâ—n estate that can be imagined it makes them as the Apostle speaks Ephes. 5.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of imperswasion it is rendered commonly children of disobedience and indeed they are joyned together they are children of disobedience carrying the manifest characteâ—â— of wrath upon them yet they are withall children of imperswasion uncapable of any perswasion contrary to these deluding insinuations of their own minds though they be manifest to all men to be sons of disobedience living in rebellion against God yet it is not possible to perswade them of it they are as far from conviction of what they are as reformation to what they should be Notwithstanding if men would but give â—n impartial and attentive ear to what the Apostle sayes here I suppose the very frame of his argument is so convincing that it could not but leave some impression If any thing will convince a child of imperswasion the terms here propounded â—re fittest God is light and in him is no darknesse Hence it follows by inavoidable consequence as clear as the light that no man can have fellowship with God that walks in darknesse Those that delude themselves in this matter are of two kinds the generality pretend to Christianity in general and to an interest in salvation but if we descend into the chief parts and members of Christianity as holiness fellowship with God walking after the Spirit and such like these they do not so much as pretend 〈◊〉 and withal think they have a dispensation from such strictnesse and make it a sufficient plea thaâ— they are not such because they never professed to be such others again though fewer can pretend even to these higher points of Christianity as communion with God walking after the Spirit and indeed in this they are more consonant to their profession of Christianity But as the Apostle saith there may be a practical liâ— in it too if we consider and compare their practice with their profession I would speak a word by way of preparation to you who are of the first sort that is the very multitude of professing Christians because you do not profess so much as others and do not give out your selves for the students of holiness you think your selves exempted from the stroak of all this soul-piercing Doctrine you think readâ—ly it is not pertinent to apply this to you of walking contrary to profession and so committing this gross lie in not doing the truth If any say I have fellowship with God c. And who
will say that â— say ye Who will speak such a high word of himself as this Therefore since you do not presume so high you think you have escaped the censure that follows But I beseech you consider what your professions import and what you ingage your selves to even by the general profession of Christianity I know you will all say you are Christians and hope to be saved Now do ye understand what is included in that if any man say that he is a Christian he really sayes that he hath fellowship with God if any man say he is a Christian he sayes he hath fellowship with Christ and is partaker of his Spirit for as the Apostle Rom. 8.9 declâ—res unto you If any have not the Spirit of Christ he is none of his that is he is no Christian For what is it I pray you to be a Christian Is it not to be a new creature formed again by the Spirit of Christ 2 Cor. 5.17 Therefore in as far as you pretend to be Christians and yet are not professors of holinesse and think you have a dispensation from such a walking in God and after Christ you fall under a twofold contradiction and commit a two-fold lie First between your profession and practice then in your profession it self your practice is directly cross to the very general profession of Christianity But besides that there is a contradiction in the bosome of your profession you affirm you are Christians and yet refuse the profession of holinesse you say ye hope for Heaven and yet do not so much as pretend to godlinesse and walking spiritually Nay these you disjoyn in your profession which aâ—e really one without which the name of Châ—istianity is an empty vain and â—idiculous appellation There must be then a gâ—eat daâ—knesse of misapprehension in your minds that you take on the name of Christians and will not know what it impoâ—ts and therefoâ—e in the mean time you pâ—ofesse that which destroyes and anulls your former profession Now certainly this is a gâ—osser lie a flatter contradiction then it needs much inquiry into to find it out It is so palpable that I wonder that these very common and received principles of tâ—uth do not â—â—se up within to testifie against it For if ye do not own the profession of holinesse and communion with God what advantage have you then of Christianity tell me What will it seâ—ve you for Can it save you Can a bare empty contradicted and blasphemed title save you and if it do not save you it will make your condemnation the greater Let this then fiâ—st be settled in our hearts and laid down as a principle that the most general profession of Christianity layes an inviolable bond and obligation upon us to all that is imported in the particular expressions of a Christians nature walk and society whether we take it so or not thus it is to be a Christian infolds all that can be said and if it do not import these it is not true to its own signification nor conformed to Châ—ists meaning You may deprave the world as you please and deform that holy calling so as it may suit to your carâ—iâ—ge but according to this woâ—d in this acceptation of it you shall be judged and if your Judge shall in that gâ—eat day lay all this great charge upon you what will it avail you now to absolve your selves in your imaginations even from the very obligation it self Let us suppose then that you are convicted of this that Christianity in the most geneâ—al and common acceptation is inclusive of fellowship and communion with God and that you professe and pretend to both then let us apply this just rule of the Apostles to examine the truth and reality of such a profession The rule is strâ—ight and so may be a trial both of that which is straight and crooked Recâ—um sui obliqui index and here the application being made there is a discovery of the falshood and crookednesse of most mens hearts this Golden Rule of Examination is a Rule of Proportion so to speak or it is founded upon the harmony that should be between profession and practice words and deeds and upon that conformity should interceed between those that have communion one with another Now apply these to the generality of Christians and behold there is no harmony and consent between their speaking and walking their calling and profession as Christians imports communion with God who is the pure unmixt light and yet they declare otherwise that themselves are in darknesse of ignorance and walk in the darknesse of sin anâ— so that communion must be pretended wherâ— there is no conformity and likenesse to God intended The result then of â—ll is this herein is the greatest lie and most dangerous withal committed It is the greatest liâ— because it takes in all a mans conveâ—â—ation which all along makeâ— up one great univeâ—sal lie a lie composed of infinit contâ—arieâ—ies of innumerable particulâ—r lies for eveâ—y step every word and action iâ— in its own nature contâ—aâ—y to that holy profession but all combined together makes up a black constellation of lies one powerful lie against the tâ—uth And besides it is not against a particular truth but against the whole complex of Christianity An eâ—â—or is a lie against such a particular tâ—uth as it opposeth but the tract and couâ—se of an ignorant ungodly conversation iâ— one continued lie agâ—inst the whole bulk â—nd body of Christianity It is a lie dâ—awn the length of many weeks moneths and yearâ— against the whole frame of Christiâ—n profession for theâ—e is nothing in the calling of a Christian that iâ— not retâ—acted contradicted and reproâ—ched by it Oh thâ—t ye could unbowel your own wayes and see what a closâ—er of lies and incongruities is in them what reproacheâ— and calumnies these practical lies câ—st upon the honour of your Christian Calling how they tend of their own nature to the disgracing of the truth and the blaspheming of Gods Name Tâ—ese things ye would find if ye would rip up your own hearts and wayes and if you found how great that lie is you could not but fear the danger of it for it being no lesse then a denying of Jesus Christ and a real abrenunciation of him it puts you without the refuge of sinners and is most likely to keep you without the blessed City for there shall in no wayes enter therein any thing that defileth or maketh a lie Rev. 21.27 What shall then become of them whose life all alongs is but one continued lie SERMON XIII· 1 Joh. 1.6 If we say that we have fellowship with him and walk in darknesse we lie c. THat which is the sum of Religion sincerity and a correspondency between profession and practice that is confirmed by reason and much strengthned by nature it self so that Religion Reason and Nature conspire in one to hold out the beauty and comlinesse of sincerity and to