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
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
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
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
compounded as a result of diverse parts therefore he is most purely Simple and One He is not like these things we see and hear that fall under our senses therefore we call him a Spirit or a spiritual beeing Now in all these weak endeavourâ— of man to detain and fix his own spirit in the contemplation of God if he cannot reach the understanding of what God is yet certainly he will attain â—his great point of wisdom not to be ignorant of his own ignorance And truly my beloved this is the thing that I would have us to learn to know that the admiration of God in silence is the best expression of him We would not search into these mysteries to satisfie our cuâ—iosity but rather compose our hearts to a continuâ—l silent wondering before him â—or where our undeâ—standings are confounded and ouâ— minds oveâ—whelmed with the infinitnesse of thâ—t glory so that we can see nothing but our own ignorance of all this should certainly compose all to quiet admiration for silence and wonder is the proper and natural posture of a soul that is at a stand and can neither win forward for inaccessible light nor will retire backward for that it apprehends already This then is the mâ—ssage that God is light Bâ—cause we cannot conceive in our poor narrow mindâ— what God is in himself therefore he expresseth to us often in simâ—litudes to the creatures and condescends to our capacity As he stands in manifold relations to us so he takes the most familiar Names that may hold out to our dull senses what we may expect of him therefore he calleth himself a Father a King a Husband a Rock a Buâ—kler and strong â—ower a Mountain and whaâ—soeveâ— else may â—epresent to our heaâ—ts that which may strengthen them in bâ—lieving But there is no creature â—o directly attâ—ibuted to God as light none used to express his very nature and being aâ— aâ—stracted from these relations but this God is light and Christ takeâ— it to himâ—elf the light of the world and the life of men The truth is it hath some excellency in it above all other visible creatureâ— that it may fitly carry some resemblance to him The Scripture calls light his garment Psal. 104.2 and truly it is a more gloâ—ioâ—â— Rob of Majesty then all the royall and Imperial Robs and Gaâ—ments of State that either Angels or men could contrive The light is as it were a visible appearance of the invisible God He hath coveâ—ed his invisible nature with thiâ— gloâ—iouâ— Garment to make himselâ— in a manner visible to man It s true that light is but aâ— it were a shadow of that inaccessible light umbra Dei It is the dark shadow of God who is himself infinitly more beautiful and glorious But yet as to us it hath greater Glory and Majesty in it then any creature besides It is the chief of the works of God without which the world would be without form and void it is the very beauty of the Creation that which gives a lustre and amiablenesse to all that is in it without which the pleasantest Paradise would become a Wildernesse and this beautiful structure and adoâ—ned Pâ—lace of the World â— loathsome dunâ—eon 〈◊〉 the admirable beauty of it it hath a wondâ—â—â—ull swiâ—â— conveyâ—nce throughout the whole woâ—ld the upper and lower in a moment in the twinckling of an eye it iâ— caried fâ—om the one end of heaven to the other in a momâ—nt and â—ho câ—n say by whâ—t way the light is pâ—rtâ—l Iob 8 24. Mâ—â—eover it carâ—ies alongst with it â— beautiful influence and refreshing heat and warmnesâ— which iâ— tâ—e very life and subâ—istence of â—ll the creatuâ—es below And so as there â—s nothing so beautiful so nothing so univeâ—sally and higâ—ly pâ—ofitable and to all this add that â—ingular â—â—operty of it that it is nâ—t capable oâ— inâ—ection it iâ— of such absolute puâ—ity thâ—â— it can câ—mmuâ—icat it self to the dung-hill as weâ—l as to the Garden without receiving any mixtuâ—e from it In all the impuâ—ities it mâ—ets withall it â—emains unmixed and unâ—ainâ—ed and pâ—eserves its own nature intire Now you may perceive that there is nothing visible that is fitter to resemble the invisiâ—le God then this glorâ—ouâ— beâ—utiful pure and univeâ—sally communiâ—able câ—eature Light Hereby you may have shadowed out unto you the nature of God that he is an all-knowing intelligent beeing as light is the first and pâ—incipal visible thing yea that which gives visibility to all things and so is in its own nature a manifestation of all things material and bodily so God is the fiâ—st object of the understanding primum intelligibâ—le primum intelligens Nothing â—o fit â—n embleme of knowledge as light and truly in that respect God is the original light a pure intellectual light that hatâ— in himselâ— the perfect idea and comprehension of â—ll things he hath â—nticipated in himself the knowledge of all because all things were formed in his infinit understanding and lay as it were first hid in the bowels of his infinit power Therefore he is a Glob or Mass of light and knowledge like the Sun from whom nothing is hid Heâ—â— and destruction are not covered to him theâ—e iâ— no opacity no darknesse or thicknesse in the creation that can terminat or bound this light or hinder his understanding to pierce into it Now all things by the irradiation of the light become visible so the participation of this gloriouâ— Sun of Righteousnesse â—nd the shining of his beâ—ms into the souls of men makes them to partake of that heavenly intellectual nature and â—eflects a wonderful beâ—uty upon them which iâ— not in the â—est of the world Besides here is represented to us the absolutâ— purity and perfection of Gods Nature God iâ— light and in him is no darknesse Besides the purity of the light of knowledge there is â— purity of the beauty of holinesse the glorious light of God his vertue and power and wisdom is communicated to â—ll the creatures there is an universal extent of hiâ— influence towards the good â—nd bad as the Sun shineâ— on both and yet there is nâ— spot or stain upon his holinesse or righteousnesse from all his intermingling with the creatures the woâ—st and bâ—â—est câ—eatures All his works are holy and righteous even his woâ—ks in unholy and unrighteous men he draws no defilement from the basest of the creatures nor yet from the sinfulnesse of it He can be intimatly present and conjoyned in working in vertuâ— and power in care and providence with the dirt and miâ—e of the streets with the beasts of the field and yet that is no stain upon his honour or credit as men would suppose it to be no more then it is a dishonour to the Sun to shine on the dung-hill in a word there is no mixture of ignorance darknesse impurity or iniquity in him not the least shadow of châ—nge or turning not the leâ—st seed of imperfection in regard of him
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