inward seated without the â—each oâ— all thesâ— vicissitudeâ— and changeâ— Theâ— aâ— they have â— sâ—itablenesse so they have a fulnesse in them to creat fulnesse of joy They are cordiâ—lâ— to the heâ—rt things that are in â—heir own nature refreshing to the soul and apâ— to bâ—geâ— heart-joy Oâ—her thingâ— are not suitable to thiâ— to produce any sucâ— inward â—oul-compâ—â—cency the things that are from without â—â—acâ— not so deep as the heart they make their impressions rather on the outwaâ—d senses to â—ickle and please them or the countenance to put â—ome pleasing shâ—pe upon it but the wise man pronounâ—â—â—h all theâ—e joys that aâ—ise from external things to be â—upeâ—ficiall only skin-deep in the midst of laughtâ—r the heart is sorrowful and the end of that mirth is heâ—vinesse Prov. 14.13 Exâ—rema gaudâ— luctus occupat There is no solid recreation to the soul in its retired thoughts from all the delights of the senses it is but like the pleasure of the itch which no man esâ—eems pleasure But besides as the things of the Gospel affect the heart and soul by bringing soul-mercieâ— and treasures as foâ—givenâ—sse of sin hope of Heaven c. so there is a fulnesse in them which may answerably fill all the corners of the heart with joy there is an unexhaustednesse in these things an universality in Christ all in all all the treasures of wisdom are in him and may not this cause surely an â—â—gh spring tide of joy The heart is eased upon the lowest clear apprehension of Christ and the Gospel it gives a heaâ—t-serenity and câ—lmnesse to a troubled soul that nothing else could do yet to make up the fulnesse of joy as well as the solidity of it to extend the measure of it as well as to beget the true qâ—ality of it it is requisite â—hat not only there be a fâ—lnesse in the object that is full superabundant ample matter of rejoycing but there must be a kind of fulnesse in the appâ—ehension it must be repâ—esented fully as it is and the clouds of unbelief scattered and then indeed upon the full aspect of the Gospel and Christ in it there is a fulnesse of joy that flows in to the soul as the Sea is filled upon the full aspect of the Moon Oh that we could believe this that there is a fulnesse of joy here and no where else certainly this â—lone being pondered and sunk into our hearts would be a poweâ—fâ—l refoâ—mer in us and among us How would it carry mens hearts to a disgracing and despising all the things that are held in admiration by men How would it turn the channel of mens judgments opinions affections anâ— conversations for certainly whithersoever the Tide of joy flows thither the heart is carried and it is that all men are seeking though they take many contrary and diverse wayes as their own fancy leads them Now if once this were established in thy soul that here is that truth â—nd fulnesse of joy which elsewhere is ignorantly and vainly â—ought would it not divert thy desires and turn the current of thy affections and endeavourâ— to â—all into this Ocean of gladnesse and delight Elsewhere there is neither true joy nor full joy nec verum nec plenum gaudium there is no verity in it it is but an external garb and shâ—dow and there is no plenty or fulnesse in it it fills not the hand of the reaper it satisfieth not his very hunger But here when a soul is possessed with Christ by faith and dwelleth in God by love there is both reality â—nd plenty all the dimensions of the heart may be filled up Some allegorize upon the triangular composition of mans heart that no orbicular thing such as this world can fill it exactly without vacuity but only the blessed and holy Trinity Truly we may conceive this fulnesse of joy excluding all the latent griefs of the heart and filling up all the vacant corners doth flow from that blessed fellowship of the Father and the Son Now though these two be only mentioned yet the Holy Ghost must not be excluded for the Apostolick Prayer doth attribute chiefly our fellowship with God to the Spirit so that it is the Spirit units our hearts and associats them to God that seems to correspond between him and us So then there is such a fellowship with the Father Son and Holy Ghost that leaves no vacuity in the heart that fills all the dimensions and corners of it with peace and joy But add unto this in the third place that these things have not only a fulnesse but withal a durablenesse not only plenty but besides eternity and perpetuity to correspond to the immortality of the soul And this certainly is â— great congruity and so makes up much beauty and harmony for what more incongruous and unsuitable then for an immortal spirit to spend it self and give up it self to that which is not which must leâ—ve â—t whiâ—â— is moâ—tâ—l and â—ading in its own nature without whicâ— it must continue infinitly longer then it can enjoy it And what more comely then for an immortal thing to â—ssociat to eternal things and â—o derive itâ— joy from an eternal spring For then when all things viâ—ible aâ—e done away and things mortal abolished then its joy none can take from it because it tâ—kes its joy from that which must survive all these changes Suppose any thing could for the preâ—ent give a fulness of joy and absolute content to the heart yet if we imagine that thing may be separated and disjoyned â—rom the heart and cease to be certainly the veâ—y expectation of such an eteâ—nal separation would almost extinguish all the joy and make it dry up of the fulnesse For may a soul think What shall I do for ever when this Well dryes Whence shall I draw water of joy Out of what Well But now that fear is removed and the soul needâ— not losse the sweeâ—ness of the present enjoyment of God through anxious foresight of the future because he may know thâ—t the perfect fulnesse that shall never ebb is but coming and the Sun is but ascending yet towards the Meridian from whence he shall never go down but stand fixed to be the eternal wonder and delight of Angelâ— and men Now though it be true that Christians here have neither that plenty nor that perpetuity of this joy that the object of it gives ground for though their hearts be often filled with gâ—iefs and sorrows partly from outward partly from inward evils and afflictions yet certainly this ariseth but from the dark apprehension dim belief and slight consideration of these things that Christ spoke and his Aposâ—les wrote unto us We might no question keep ouâ— hearts in more peace and tranquillity in all the commotions of the times or alterations in our selves if we did more stedfastly believe the Gospel and keep moâ—e constant fellowship with God But however it be there is radically a fulnesse of joy in
the lustâ— of it have for if they come once under a sober and serious exâ—mination and the other party that is Iesus Christ and the Word of Life might hâ—ve the liberty to be heard in the inward retired thoughts of the heart it would soon be found how unequal they are and that all their efficacy consists in our ignorance and their strength in our weaknesse Certainly Christ would carry it to the conviction of all that is in the soul. I beseech you let us givâ— him this attention He that answerâ— a tale before he hear it it s a solly â—nd weaknesse to him A â—olly certainly it is to give this Gospel a repulse before ye hear it It promiseth life and immortality which nothing else doth and you intertain other things upon lower promises and expectations even after frequent experiences of their deceitfulnesse What a madnesse then is it to hear this promise of life in Christ so oâ—ten beaten upon you â—nd yet never so much as to put him to the proof of it and to put him off continually who knocks at your hearts beâ—oâ—e you will consider attentively who it is that thus importunes you O my beloved that you would hear him to Amen let him speak freely to your hearts and commune with them in the night on your beds in your greatest retirement from other things that you may not be disturbed by the noise of your lusts and business and I perswade my self you who have now least mind of this life and joy in God should find it and find it in him But to cut off â—ll convictions and perswasions â—t fiâ—st â—nd to set such a guaâ—d at your minds to provide that nothing oâ— that â—ind come in or else that it be cast out as an enemy thiâ— is unequal ignorant and unreasonable deaâ—ing which you alone will repent of it mâ—y be too late when past â—emedy He pâ—opounds that which he is to speak in the fiâ—tâ—st way for the commendation of it to their hearts and Oh! How vast a difference betwixt this and the ordinary subject of mens discouâ—â—eâ— our ears are filled continually with reports and it is the usual way of men to delight to hear and to report even those things that are not so delightful in themselves and truly there are not many occurâ—ences in the world â—uppose you had a Diâ—â—nal of the â—ffâ—irs of all men every week that can give any solid refreshment to the heart except in the holy meditation of the vanity vexation and inconstancy that God hath subjected all those things unto But it s sad that Christians who have so noble and divine so pleasâ—nt and profitable things to speak upon one to another are notwithstanding as much subject to that Atheniâ—n disease to be iâ—ching aâ—ter new things continually and to spend our time this way to repoâ—t and to hear news and alas whâ—t aâ—e those things that are tossed up and down continually but the follies weaknesseâ— impotencieâ— and wickedness ambition and avarice of men the iniquity and impiety of the world that lyes in wickednesse and is there â—ny thing in this either pleasant or profitable that we should delight to intertain our own thoughts and others ears with them But the Subjâ—ct that is here intreated of is of another nature nothing in it self so excellent nothing to us so convenient That which was from the beginning of the word of life we declare unto you O how pleasant and sweet a voice is that which sounds from Heaven be those confused noises â—re that arise from the earth This is a Message that is come from Heaven with him that came down from it and indeed that is the Airt from whence good news hath come Since the first curse was pronounced upon the earth the earth hath brought forth nothing but thorns and bâ—iars of contention striâ—e sorrow and vexation Only from above hath this Message been sent to renew the world again and recreat it as it were There are four properties by which this infinitly surpasses all other things can be told you For it self it is most excellent for its endurance it is most ancient and to us it is most profitable and both in its self and to uâ— it is most certain and by these the Apostle labours to prepare their hearts to serious attention For the excellency of the subject that he is to declare its incomparable for it is no lesse then that Jewel that is hid in the Mine of the Scriptures which he as it were digs up and shews and oâ—â—erâ— it unto them that Jewel â— say which when a man hath sound he may sell all to buy it that Jewel more precious then the most precious desires and delights of men even Iesus Christ the substantial word of life who is the substance of all the shadows of the Old Testament the end of that ministery the accomplishment of the promises and that very life of all Religion without which there is nothing more vain and empty It iâ— tâ—ue the Gospel is the word of life and holds out salvation to poor sinners but yet it is Châ—ist that is thâ— life of that woâ—d not only as touching the efficacy and power of it but as touching the subject of it for the Gospel is a word â—f liâ—e only because it speaks of him who is the life and the light of men it is but a report of the true life aâ— Iohn said I am not that light but am sent to bear witness of that light Joh. 1.8 So the Gospel though it be called the power of God to salvâ—tion Rom. 1.16 and the savour of life and the Gospel of salvation Eph. 1 13. yet it is not that true life but only a testimony and declaration of it it hath not life and immortality in it self but only the bringing of those to light and to the knowledge of men 2 Tim. 1.10 it is a discovery where these treasures are lying for the searching and finding To speak of this word of life Iesus Christ according to his eternal subsistence in the infinite understanding of the Father it would ceâ—tainly requiâ—e a diâ—ine â—piâ—it morâ— elevated above the oâ—dinary sphere of men and sepâ—rate from that earthlinesse and impurity that makes us incapable of seeing that holy and pure Majesty Angels were but low Messengers for this for how can they expresse to us what they cannot concâ—ive themsâ—lves and therefore wonder at the mystery of iâ— I confesâ—e the best way of speaking those things which so infinitly surpass created capacities were to sit down in silence and wonder at them and withall to taste such a sweetnesse in the immense greatnesse and infiâ—it mysteâ—iouâ—nesse of what we believe as might â—avish the soul more â—fter that which is unknown then all the perfections of the world known and seen to the bottom can do This Doctrine of the holy Trinity hath been propagated from the beginning of the world even among the Heathens and derived by tradition fâ—om the
cease alâ—ogether to be I â—peak this because there may be pretensions to some abstracted parts of Châ—â—stianity one man pâ—etends to â—aith in Iesus Christ and perswasion of pardon of sin and in this there may be some secret gloâ—ying aâ—ising from that conâ—â—dence another may pâ—etenâ— to the study of holinesse and obedience and may indeavour something that way to do known duties and abstain from grosse sinâ— Now I say if the first do not conjoyn the stâ—dy of the second and if the â—econd do not lay down the first as the founâ—â—tion both of them imbâ—â—ce a shadow for the thing it self beâ—auâ—â— they separat these things that God hath joyned and so can â—â—ve no bâ—ing but in mens fanâ—y when they are not conjoyned He that would pretend to a righteousnesse of Christ without him must â—ithall study to have the righteousnesse of the Law fulfilled within him and he that indeavours to have holinesse within must withal go out of himself to seek a righteousnesse without him whereupon to build hiâ— peace and acceptance with God or else nâ—ither of them hath truly any righteousnesse without them to cover them or holinesse within to cleanse them Now here the beloved Apostle shews us this divine contexture of the Gospel The greâ—t and comprâ—hensive end and design of the Gospel is peace in pardon of sin and purity from sin These things I write unto you that you sin not c. The Gospel is comprised in commands and promises both make one web and 〈◊〉 in together The immediat end of the command is that we sin not nay but there is another thing alwayes either expresly added or tâ—citly understood but if any man sin that desires not to â—in we have an advocate with the Father so the promise comes in as a suâ—sidiary hâ—lp to all the prâ—câ—pts It is annâ—xâ—d to give security to a poor soul from despair and therefore the Apostle tâ—â—cheth you a blessâ—d Art of constructing all the commands and exhortations of the Gospel those of the highest pitch by supplying the full sense with this happy and seasonable caution or caveat but if any man sin c. Doth that command Be ye holy as I am holy perfect as your heavenly Father which sounds â—o much unattainable perfection and seems to hold forth an inimitable pattern doth it I say discourage thee Then use the Apostles Art add this caution to the command subjoyn this sweet exceptive But if any man that desires to be holy and gives himself to this study fail often and fall and defile himself with unholinesse let him not despair but know that he hath an advocate with the Father If that of Pauls urge thee present your bodies a living sacrifice and be ye not conformed to the world but transformed and glorifie God in your bodies and spirits which are his Rom. 18.1 2. and 1 Cor. 6.20 And cleanse your selves from all filâ—hinessâ— of the flesh and spirit 2 Cor. 7.1 And walk in the spirit and walk as children of the light c. If these do too rigorously exact upon thee so as to make thee lose thy peace and weaken thy heaâ—t and hands learn to make out a â—ull sentence and fill up the full sense and meaning of the Gospel according as you see it done here But if any man whose inward heart-desires and chief designs are towards these things who would think himself happy in holinesse and conformity to God and estimatâ— his blessednesse or misery from his union or separation from God sin then we have an advocat with the Father even Iesus Christ the righteous who hath all that we want and will not suffer any accusation to fasten upon us as long as he lives to make intercession for us On the other hanâ— take a view of the promises of the Gospel though the immediat and next end of them is to give peace to troubled souls and settle us in the high point of our acceptance with God yet certainly they have a further end even purity from sin as well as pardon of sin cleansing from all sin and filthinesse as well as covering of â—â—lthinesse These things I write unto you that ye sin not What things Consider what goes before and what follows aâ—ter even the publication of the Word of Life and eternal life in him the declaration of our fellowship with God in Christ the offering of the blood of Christ able to cleanse all sin the promise of parâ—on to the penitent confession of sin all these things 〈◊〉 write that ye sin not so that this seems to be the ultimat end and chief design of the Gospel â—nto which all tends unto which all work toâ—ether the promises are for peace and peace 〈◊〉 for purity the promises are for faith and â—aith is for purifying of the heart and performâ—ng the precepts so that all at length returns â—o this from whence while we swerv'd all this miâ—ery is come upon us In the beginning it was thus man created to glorifie God by obedience to his blessed will sin interposeth and maâ—reth the whole frame and from this hath a flood of misery flowed in upon us Well the Gospel comes offering a Saviour and â—orgivenesse in him thus peace is purchased pardon granted the soul â—s restored unto its primitive condition and state of subordination to Gods will and so redemption ends where creation began or rather â—n a more perfect frame of the same kind The second Adam builds what the first Adam broke down and the Son re-creats what the Father in the beginning created yea with some addition â—n this new edition of mankind all seems new new Heavens and new Earth and that because the creature that was made old and defiled with â—in is made new by grace Now heâ—â—e you may â—earn the second part of this lesson that the Apostle teacheth us as ye ought to correct as it were precepts of the Gospel by subjoyning pâ—omises in this manner so ye ought to diâ—ect promises towardâ— the performance of his pâ—ecepts as their chief end whensoever you â—ead it wâ—itten The blood of Christ cleanseth from 〈◊〉 sin if we confesse he is faithful to forgive our sins God so loved the world that he gave his Son 〈◊〉 that believeth hath everlasting life c. Theâ— make up the intire sense and meaning after 〈◊〉 manner These things are written that we sin not Iâ— there a redemption from wrath published 〈◊〉 there reconciliation with God preached And are we beseeched to come and have the benefit of them Then say and supply within thine owâ— heart These things are written published anâ— preached that we may not sin Look to the furthest end of these things it is that we sin not The end of things the scope of writings anâ— the purpose of actions is the very measure oâ— them and so that is the best interpreter of them The scope of Scriptures is by all accounted thâ— very threed that will lead a man â—ight in and ouâ— of
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
and they then rejâ—yâ—iâ—g in the hâ—bitable parts of the earth taking complacency in their own thoughts of peace and good-will they had toward us afteâ—waâ—ds to bâ—eak forth And if both delighted in their very projects and plots upon the business what may we think the accomplishment of the whole design will add if it were possible to supeâ—add to their delight I would have you upon this to gather two considerations â—oâ— your edification One to think what an incompaâ—ably excellent Saviour we have one with God equal to him yea one with him from all eteâ—nity and so how strong a foundation there is for faith and confidence What a Rock to establish a tossed soul upon Mans misery and curse being for all eternity their is one to deliver from that who was from all eternity And who could purchase unto us such absolute blâ—ssedness throughout all eteâ—nity who was not himself from all eternity What marvellous congruity and beauty is in the ways of God How is all fitted and â—ramed by infinit wisdom to the end that we may have strong consolation Do you not see the infinit evil and hainousness of sin in the giving of such a pâ—ecious ransome for it O how is the black visage of sin pourtrayed in the beauty and glory of the Mediators Person How is it painted even to horrour in his death Again what divinity and worth is put upon the immortal soul of man that is but of yesterday since the beginning When he that was the delight of God before all beginning is weighted in the ballance as it were with it and no other thing found sufficient for exchange and compensation that the soul may be redeemed And doth not this answer all the jealousies and suspicious thoughts and feaâ—ful apprehensions arising from the consideration of our own weaknesse and infirmity When such an one is offered as is able to save to the utmost Then I would desire you may believe that the Father is as well minded to the salvation of sinneâ—s as the Son â—or they were sweet company together from all eternity and as it weâ—e contrived this plot and design between them to save and â—edeem mankind Some intertain haâ—sher thoughts of the Father as if Christ were more accessible and exorable but the tâ—uth is he hath given his Son this command and theâ—efore he professed that it was not so much his will as his Fathers he was about Therefore correct your apprehensionâ— do not stand aback from the Father as it were till you have prevailed with Christ no that is not the way come in your fiâ—st addresse to the Father in the Son for so he wills you not because he must be oveâ—come by his Sons perswasion but because he would have his love to run in thâ—t châ—nnel through Christ to us And indeed our Sâ—viour was much in holding out the love of the Father and laboured to perswade the woâ—ld of it Withall I wish you to consider whom ye neglect and despise who hear this Gospel daily and the word of life holden out unto you and yet suffer not your hearts to be moved or stirred after him Alas my beloved to forsake so great a mercy as the eternal Word of Life as the infinit Wisdome of the Father and to let the offer of this every day run by us and never to find leasure and vacancy from the multitude of businesses and throng of the thoughts and lusts of the world never to start so far backward as to look beyond this world to God and his Son Iesus Christ never to mind seriously either him that was before all things visible or our own souls thâ—t must survive and out-live all this visible frame This I say is the great misery and condemnation of the world that this eternal light hath shined and you love your own darkness better But be perswaded that one day ye will think one offer of this Word of Life better then life better infinitly better then the most absolute life that the attendance and concurrance of all the creatures could yeeld you O then that ye would incline your ears and heartâ— to this that is declared unto you to receive this Word of Life that was from the beginning and ye may be perswaded ye shall enjoy a blessednesse without end But there is withall a newness in this subject which both increases admiration â—nd may the more engage our affection for the life was manifested saith he vers 2. and he is such a word of life as though he was invisible and untouchable from the beginning yet he waâ— lately cloathed with flesh that madâ— him both visible and capable of being handled Now truly these â—re the two Poles about which the mystery glory and wonder of Christianity turns the antiquity of his real existence as God and the latenesse or novelty of his appearance in the flesh aâ— man Nothing â—o old â—or he hath the infinit fore-start of the oldest and most ancient Creatuâ—eâ— Take those Angels the Sons of God who sung together in the fiâ—st morning of the Creation yet their generation can soon be told and their years numbered it is easie to calculat all antiquity and we should not reach six thousand years when it is taken at the largest measure and what are six thousand years in his sight but as six dayes when they are past and if we would run backward as far before that point of bâ—ginning and calculat other six thousand yet we aâ—e never a jote nearer the age of the Son of God Suppose a mountain of sand as big aâ— the eaâ—th and an Angel to take from it one gâ—ain every year your imaginâ—tion would weary it self eâ—e ye reckoned in what space this mountain should be diminished or removed It would ceâ—tainly trouble the Arithmetick of the wisest Mathematician Now imagine as many years or ages of years to have run out before the world took its beginning aâ— the years in which the Angel would exhaust this mountain yet we have not come a white nearer the endurâ—nce of our Lord and Saviour whose being is likâ— a Circle without beginning or end Behold he is great and we know him not and the number of his years câ—nnot be searched out Job 36.26 and who can declare his generation The age of thiâ— Word is such a labyrinth with innumerable turningâ— and windâ—ngs in it which will alwayes leaâ— them round that enter in it and so they are after the longest progress and seaâ—ch but just where thâ—y weâ—e alwayes beginning and nâ—ver coming neaâ—er the beginning of his duration because it is the beginning of all things that have a beginning but hath none it selâ— Now he that was thuâ— blessed from everlasting who dwelt in inaâ—cessible light and glory which no mâ—n hath seen nor can â—ee infinitly â—emoved from all humane capacities and senseâ— he I say begins to be maniâ—ested in the fulnesse oâ— time and to make himself visible he takes on oâ—r flesh and all for this puâ—poâ—e
not had such sin but now it iâ— without excuse c. SERMON III· 1 Joh. 1.1 2 3. That which we have heard and seen of the word of life declare we unto you c. THings that are excellent in themselves will be loâ—ed for themselves but they become the more suitable object of affection if they have withâ—l some suitablenesse and conveniency to us Yet neither the excellency nor conveniency of the object is sufficient to engage the heart if theâ—e be not something in the mind too suitable to the objâ—ct that is the apprehension of that reality and good that is in it for â—s there is a certainty in the object that makes it a real not imaginary thing so there must be a certainty in the subject whereby the thing is â—pprehended to be true good and excellent â—nd then the object of afâ—ection is compleated Some things there are in nature excellent in themselveâ— but they rather beget admiration then â—ffection because they are not suitable to our necessities Other things of a more ordinary purchase have some conveniency to supply our wants and though they be lesse worth in their own nature then precious stones and such like yet they are more desired But there is this lamentable disproportion betwixt our â—pprehensions and the things themselves which is the ground of much disappointment and so of vexation The things of this world having nothing of that solid excellency or true worth and conveniency to our souls nothing suitâ—ble to our immortal spirits but being empty vain shadows and windy husks in stead of substantial truâ— food yet there are high apprehensions and big conceits of them which is a kind of monstâ—uous production or empty swelling of the mind which because it hath no bottom of solidity it will fall and evanish Again take a view of spiritual things holden out in the Gospel and there is as incongâ—uous and unproportioned carriagâ— of our hearts towards them they have a certainty and reality and subsistence in themselves they alone are excellent and suitâ—ble to our spirits notwithstanding the mind of man is hugâ—ly mishapen towards them by unbelief and hath nothing in his apprehension suitable to the thingâ— themselves they are represented as far beloâ— their true worth as things temporal above their just value and therefore men are not enamoured with them souls â—re not ravished after that beauty that is in them Now the end of these wordâ— read is to reform this irregular disorderly posture of your minds to hold out to you things truly excellent and exceedingly convenient things good and profitâ—â—le in the most superlative degree in the highest rank that your imagination can suppose and then to peâ—swade you that you are not deceived with vain words or fair promises but that there is a certain truth and an infallible reality in them that you being assertained in your souls â—ccording to the ceâ—tainty of the things presented you may then â—reely without any reserve give your hearts to love imbrace and follow them O that there might be such a meeting between your hearts and this eternal life that as he hath come near to us to be suitable to us your apprehensionâ— might draw near to be suitable to him and by this means your souls might meet immediatly with that Word of Life and have that constant fellowship with him that is spoken of vers 3. so your joy should be full For joy is but the full peace of the desires fill up all the wants of the heart and then it is full of joy And so when such a satisfying object is pitched on as doth exactly correspond and answer the inward â—pprehensions of the mind thâ—â— there is no more room in the heart for any other thing as if two Superfices were exactly plain and smooth they could joyn so closly together that no air could come between them and then they could hardly be pull'd asunder We spoke something of the excellency of thaâ— Word of Life in himselâ— and iâ— is â—ut little that is said when all is said in reâ—pect of that which He truly is but I fear we speak and ye hear more of theâ—e things then either oâ— us lively and affectionatly apprehends or lâ—ys up in our hearts I fear that as we say lesse then is so more then we think I mean seâ—iously think upon But we shall proceed such an eveâ—lasting glorious Person though he have life in himself though he be never so excellent as the Son of God yet what is that to us It seems he is never a whit nearer us or not mâ—re suitable to restore us then thâ— very Majesty that we â—ffended How far is he without our sight and without our comprehension He is high as Heaven Who shall ascend to bâ—ing down that â—ternal life to us But stay and coâ—sideâ— thaâ— he is not only so glorious in himself but so gracious to us he is not only invisible as God but manifested to our senses as Man not only hath life in himself but is an eveâ—lasting spring of life to us not only hath his Throne in Heaven with his Father but hath câ—mâ— down to the world to bring that eternal liâ—e near uâ— even in our mouth and hearts to preach it to purchase it to seal it and to bestow it and the life was manifested The life and that eternal life wordâ— of force that have some Emphasis in them the life is much that eternal life is more and yet these had been little to us if not manifested to uâ— Life might have remained hid in God eternal life might have recided in Christ the Fountain for all eternity and nothing diminished of their happiness if these had never sprung out and vented themselves if that life that was with the Father from the beginning had never come down from the Father we woâ—ld have missed it not they we alone had been miserable by it Well then there is a manifestation of life in Christâ— low descent to death theâ—e is a manifestation of the richeâ— of love and grace in the poverty and emptinesse of our Saviour and thus he is suited to us and our necessities every way fitly correspondent and now it is not only as the Fâ—ther hath life in himself so the Son hâ—th life in himself but there is a derivation of that life to man that donation of life to the Son Ioh. 5.26 was not so much for any need he had of it as by him to bestow it on us that it might bâ— as the living Father hath sent me and I live by the Father So he that eats me even he shall live by me Joh. 6.57 As Parents that retain â—ffection to their Children albeit they have committed great injuries for which they are driven out of their housâ— yet they will as it were underhand bestow upon them and exercise that same love in â— covered way by a third person by giving to them to impart to their Children Notwithstanding this halts too much
for our Father dissembles not his love but proclaimâ— it in sending his Son Nor doth Christ hide it but declares that he is instructed with sufficient fuâ—niture for eternal life that himself is the bread of life sent from Heaven that whosoever receiveth it with delight and ponders and meditats on it in the heart and so digests it in their â—ouls they shall find a quickning quieting comforting and strengthning veâ—tue in him Nay theâ—e is a strait connexion between his life and ours because I live ye shall live also as iâ— he could no more want us then his Father can want him Ioh. 14.19 And as if he could no more be happy without uâ— then his Father without him And whence is it come to passe but from his manifestation for this veâ—y end and purpose How should such strange Logick hold Whence such a because If this had not been â—ll his errand into the world for which his Father dispensed to want him as it were and he did likewise condescend to leave his Fatheâ— for a season And now this being the businesse he came about it is strange hâ— appeared in so unsuitable and unlikely a form in weaknesse poverty misery ignominy and all the infirmities of our flesh which seemed rather contrary to his design and to indispose him for giving life to others whose life was a continued death in thâ— eyes of meâ— and the last act of the scene seems to blow up the whole design of quickning dead sinners when he who was designed Captain of Salvation is killed himself For if he save not himself how should he save others And yet beâ—old the infinit wisdome power and grace â—f God working undeâ—-gâ—ound giving life to the dead by the deaâ—â— oâ— life it â—elf saving those that are lost by one that lost himself overcoming the world by weaknesse conqâ—ering Satan by suffering tâ—iumpâ—ing over death by dying Lâ—ke that â—enowned King of the Lacedemonians who when he heard of an Oracle that if the Geneâ—al were saâ—ed alive the Army could not be victoriouâ— changed his hâ—bit and went amongst the Camp â—f his enemies and sought valiantly till he was killed whom when the Armies of the enemies understood to be the King and General they presently lost their hearts and retired and fled So our Saviour and Captain of our Salvation hath offered himself once for all and by being killed hath purcâ—ased life to all that believe in hiâ— death and that eternal life Therefoâ—e he is not only the word of life in himself and thâ—t eternal life in an essential manner but he alone hath the words of eternal life and is the alone fountain of life to us Now for the certainty of this manifestation of the word of life in our flesh both that he waâ— man and that he was more then a man even God this I say we have the greatest evidence of that the world can afford next to our own seeing aâ—d handling To begin with the testimony set down here of thesâ— who were eâ—r and eye-wâ—tnesses of all which if they be men of credit cannot but make a great impression of faith upon others Consider who the Apostles were men of great simpâ—icity whose education was so meâ—n and expectations in the woâ—ld so low that they could not be supposed to conspire together to a falshood and especially when there was no woâ—ldly inducement leading them thereto but rather all things peâ—â—wading to the contraâ—y their very adveâ—saâ—ies could never object any thing against them but want of leaâ—ning and simplicity which are furthest from the suâ—pition of deceitfulnesse Now how were it possible think you that so mâ—ny thousands every where should hâ—ve received this new Doctrine so unsuitable to humane â—eason from their mouths if they had not peâ—swaded them that themselves were eye-witnesses of all these miracles that he did to confiâ—m his Doctâ—ine and this testimony had not been above all imaginable exception Yea so evident was it in matter of fact that both enemies themselves confessed the Jews and Gentiles that persecuted that way were constrained through the evidence of the truth to acknowledge that such mighty works shewed forth themselves in him though they out of malice imputed it to ridiculous and blasphemous causes And besides the Apostle used to provoke to the very testimony of 500. who had seen Iesuâ— rise from death which is not the custom of liars neither is it possible for so many as it were of purpose to conspire to such an untruth as had so many miseries and calamities following on the profession of it 1 Cor. 15.6 But what â—ay they That which we have heard of not only from the Prophets who have witnessed of him â—â—om the beginning and do â—ll conâ—piâ—e together to give a testimony that he iâ— the Saviour of the woâ—ld but from Iohn who was his Messenger immediatly sent before his fâ—ce and whom all men even Christs enemies acknowledged to be â— Prophet and therefore his visiâ—le pointing out the Lamb of God his declaâ—ing how near he was and preferring of him â—nfinitly before himself who had so much authority himself and so is likely to have spoken the truth being misled with no ambition or affectation of honour his instituting a new ordinance plainly pointing out the Messiah at the doorâ— and publishing constantly that voice The kingdom of Heaven is at hand these we and all the people have heard and heâ—rd not with indignation but with reverence and respect But above all we heard himself the true Prophet and sweet Preacher oâ— Israel since the first day he began to open his mouth in the Ministry of the Gospel we have with attentive ears and earnest hearts received all from his mouth and laid up these golden sayings in our heartâ— He did not constrain them to abide with him but there wâ—s a â—ecret power that went from him that chained them to him inevitably Lord whither shall we go from thee for thou hast the words of eternal life O! that was an attractive vertue a powerful conserving vertue that went out of his mouth We heard him say they and we never heard any speak like him not so much for the pomp and Majesty of his stile for he came low sitting on an Asse and was as condescending in his manner of â—peech as in his other behaviour but because he taught with authority there was a divine vertue in his Preaching some spaâ—kles of a divine spirit and power in his discouâ—ses broke out from under the plainnesse and simplicity of it and made our souls truly to apprehend of him what was sacrilegiously attributed in flattery to a man the voice of God and not of man We heard him so many years speak familiarly to us and with us by which we were certainly perswaded he was a true man and then we heard him in his speeches open the hid mysteries of the Kingdom of Heaven revealing the will of the Father which no man could know but he that was with
and daughters saith the Lord Almighty 2 Cor. 6.18 I go saith Christ to your Father and my Father and to your God and my God O what a sweet complication and interchange of relations Iob. 20.17 I will be your God and ye shall be my people heâ—e is the Epitome of all â—appinesse and felicity In this word all iâ— incloâ—ed and without this nothing is to be found that deserves the desires of an immortal spirit For hence it follows that a soul is filled with the all-fulnesse of God Eph. 3.19 for that is made over to thee who believes the Gospel and thou hast as real a right and title to it as men have to their fâ—thers inheritance Then to have fellowship with his Son Jesus Christ is â—nother branch of this dignity and this is that which introduceth the other Christ is the middle person the Mediator between God and man given for this end to recover men from their woful dispersion and separation from God and reduce them â—gain to that blessed society and therefore our acquaintance as it were first begins with him and by him we are led to the Father No man can come to the Father but by the Son Therefore if you have his friendship you have done the businesâ— for he and his Father is one Now this fellowship to branch it forth morâ— particularly is either real or personal Real I mean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonorum a communion of all good things a communion with him in his Nature Offices and Benefits and thiâ— must be laid down as the foundation-stone of thiâ— felloâ—ship he came near us to partake of flesh and blood with us that we might have a way â— neâ— and living way consecrated even the vail of his flesh to come to God by for certainly this gives boldnesse to a soul to draw near to God with some expectation of successe and acceptation when it is seriously considered that our nature is so nearly conjoyned already to God by this step a soul climbs up to the Majesty of God and by means of this we become partakers of the Divine Nature as God of Humane Nature 2 Pet. 1.4 So by the same degrees we ascend to God that God hath descended to us he drew near us by our nature and we by the intervention of that same ascend to him and receive his image and stamp on our souls for the Lord did stamp his own image upon Christs Humane Nâ—ture to make it a pattern to us and to represent to us as in a visible symbole and pledge what impression he would put upon us Then we have fellowship with him in his Offices I need not branch them out severally you kâ—ow what he was anointed for to be a Priest to offâ—r sâ—crifice and reconcile uâ— to God anâ—â—o make intercession for uâ— to be â— King â—o ruâ—â— us by his Word and Spirit and defend uâ—â—gâ—inst our enemies to be â— Prophet to râ—veal â—he will of God to u◠〈◊〉 instruct us in 〈◊〉 same Heâ—e â—s â— large field oâ— fellowship we hâ—ve â—dmitâ— an◠〈◊〉 by faith in Jesus Christ to thâ— real â—dvaâ—tage â—nd benefit of â—ll these there iâ— nothing in them but it râ—lateâ— to us â—nd â—edouâ—ds to us the living verâ—ue of that sacrifice iâ— as fresh and recent this day to send up â— favour of rest â—o Heaven and to pacifie a troubled conscience as the first day it was offered That perfect sacrifice is as available to thy soul as if thou had offered it thy self and this day ye have the benefite of his prayers in Heaven we partake of the strong cryes and tears in the days of his flesh and of intercession since more then of our own supplications What shall I say ye have one to teach you all things that is needful for you one to subdue your sins under you and by vertue of fellowship with Jesus Christ in these Offices there is something derived from it and communicated to us by it that we should be Kings and Priests to God our Father Kings to rule over our own sâ—iâ—itâ— and lusts in as â—ar as grace reigns in us to eternal life and that is truly a heroick royal spirit that overcomes himself and the world and Priests to offer unto God continually the sacrifice of prayer and praises 1 Pet. 1.3 4 5. which are sweet smelling and pleasant in his fight yea we should offer up our own bodies aâ— a reasonable service Rom. 12.1 and this is a holy â—nd living sacrifice when we dedicat and consecrat all our faculties members and abilitieâ— to his will and service and do not spare to kill our lustâ— which are his and our enemies Let us sum up â—ll in this whatsoever grace or gift is in Christ Jesus whatsoever preheminence he hath above Angels and men whatsoever he purchâ—sed he purchased by his obedient life and patience in death there iâ— nothing of all that but the soul may be admitted to fellowship in it by its union with him by â—aith have him and have all that he hath Faith makâ—s him â—ours and all that he hath is a consequential appendix to himself the Word of the Gospel offers him freely to you with all his benefits interests and advantages O that our hearts may be induced to open to him Nâ—w being thus united to Jesus Christ that which I would peâ—swade next to is a personal communion that is a suitable intertainment of him a conjunction of your soul to him by love and a conspiracy of all your endeavours henceforth to please him It is certain that true frienâ—ship is founded on a conjunction and harmony of souls by affection by which they cease to bâ— two and becomes in a manner one for love makes â— kind of transport of the soul into another and then all particulâ—r and proper interests are drowned in oblivion no more mine and thine but he makes an interchange mine thâ—ne and thine mine my heart thine and thy honour mine Now certain it is that in this God hath given us a rare pattern and leads the way for he declareâ— hiâ— love to the world in the rarest effects of â—t which give the clearest demonstrations possible God so loved the world that he sent his Son And you have the most inâ—allible argument of the Sons love greater love hath no mâ—n thâ—n this to lay down his life for his friends but hâ— for his enemies Now then you see how the heart of God and his Son Jesus Christ is fixed from everlasting on the sons of men so unalterably and so fully set towards them that it hath tâ—ansported the Son out of his own glory and brought him down in the state of a servant But it is not yet known what particular persons are thus fixed upon untill that everlasting love break out from under ground in the ingagement of thy souls love to him and till he have fastned this chain and set this seal on thy heart which makes thee impatient to want him