that he who was the substantial life in himself and the eternal life in an essential and necessary way might become lâ—â—e to poor dead sinners and communicate to them eternal life and truly it was no wonder that all ages were in expectation of this from the beginning of the world since it was first promised that the Inhabitants of Heaven were in a longing expectâ—tion to see â—nd look into this mysteâ—y for therâ— is something in it more wonderful then the creation of thâ—s huge frame of Heaven and Earth God made himself in â— manner visible by making the visible world His power goodnesse and wisdome are every where imprintâ—d in great Characters oâ— the whole and all the parts of it the light How glorious a garment is it with which he is as it were cloathed the Heavens How Majestick a Throne the Earth How stately a Foot-stool the Thunder How glorious and teâ—rible a voice In a word the beeing the beauty the haâ—mony and proportion of this huge frame is but a visiblâ— appeâ—rance of the invisible God But in taking on our flesh the Word is more wonderfully maniâ—ested and made visible for in the fiâ—st the Creator made creatures to start out of nothing at his command but in this the Creator is made a Creature He once gave a beginning of being to thingâ— that were not being before all beginning himself he now takes a beginning and becomeâ— flesh that he was not And what iâ— it in which he was manifested Is it the spiritual nature of Angelâ— But though that far excell ours yet it iâ— no manifestation of him to us for he should still be as unknown as ever Is it in the glory peâ—fection and flower of the visible world as in the Sun and lights of Heaven But though that havâ— more shew of glory then the flesh of man yet it makes not much to our comfort there would not be so much consolation in that manifestâ—tion Therefore O how wisely and wonderfully is it contrived for the good of lost man That the Son of God shall be made of a woman that the Father of spirits shall be manifested in the lowest habit of our flesh and the lower and baser that be in which he appears the higher the mystery is and the richer the comfort is suppose the mâ—nifestation â—f glory should not be so great yet the manifestation of love is so much tâ—e gâ—eater and this is tâ—e great design God so loved c. Ioh. 3. Nay â— may say even the glory of the only begotten Son of God was the more â—isibly manifested that he appeared in so low and unequal a shape for power to shew it self in weaknesse for gloâ—y to â—ppear in basenesse for divinity to kyth in humanity and such glorious rayes to bâ—eak forth from under such a dark cloud this was greater Glory and more Mâ—jesty then if he had only shewed himself in the perfection of the creatures Now it is easie to distinguish the vail from that it covers to separat infirmity from divinity but then it had been more difficult if his outwâ—rd â—ppearance had been so glorious to give unto God what was Gods and to give the creatures what was the creatures The more near his outward shape had been to his divine nature the lesse able had we been to see the glory of his Divinity through it Now my beloved when both these are lâ—id together the â—ncientnesse of our Saviour and withâ—l the newness of his appearance in the flesh by which he hath come so near us and as it were brought his own Majesty within our sphear to be apprehended by us â—nd for no other end but to make life and immortâ—lity to shine forth â—s beams from him to the quickning of dead souls O how should this conjunction endear him to us that the everlasting Father should become a Child for us that is one wonder The next wonder iâ— that we who are enemies should be made the children of God by him when the daâ—k and obscure prophesying of this when the twilight of Jewish typeâ— and shadows did creat so much joy in the heaâ—tâ— of â—elievers in so much that they longed foâ— and â—ejoyced to see afar off thâ—t day when such a daâ—k â—epresentation of this Word of Lâ—fe waâ— the very life of the godly in the woâ—ld â—or â—our thousand years O how much iâ— the cauâ—e of joy increased by the rising of the Sun of Rigâ—teousnâ—sse himself and appearing in the very daâ—kest nigâ—t of Supeâ—stition and Idolatry that was ever over the woâ—ld When the true Life hath â—risen himself and bâ—ought to open light that life that waâ— obscuâ—ely couched up in Pâ—ophecies and Ceâ—emonies aâ— hid under so many Clouds O then let us open our hâ—â—rts to him and intertain thâ—se new and fresh tidings with new delights Though these be now moâ—e then 16â—0 years old yet they â—re still recent to a believing heart thâ—re is â—n everlasting spring in them thâ—t â—ends out every day fresh câ—nsolation on to souls aâ— refreshing as the fiâ—st day thiâ— spring was opened This is the new Wine that never grows old nay it is â—ather every geneâ—ation renewed with the accession of some new manifestation of the love of God Châ—ists Incarnation was the fiâ—st manifestation of the Sun the very morning of light and life the day-spring viâ—â—â—â—ng the world thaâ— was buâ—ied in an helâ—iâ—h darknesse of Heathen Idolatry and even the Church of God in the grave of Superstition and corruption of Doctrine and manneâ—s then did that Sun of Righteousnesse fiâ—st set up his head above the Hoâ—â—zon but it is but one day still he hath been but coming by degrees to the Meridian and shining more and more to the perfecâ— day That Sun hath not set since but made â— course and gone a round about the World in the Preaching of the Gospel and brought life light about by succession from one nation â—o another and onâ— generation to another and thereâ—ore we ought to intertain it this day with acclamations and jubilation of heart as the people that ly under thâ— North do welcome the Sun when it â—â—mes once a year to them After that the kindnesâ— and love of God our Saviour toward man appeared Tit. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his kindly and affectionat love to mankind that is it that shines so brightly the beams of grace and love to men are the rayes that are scattered from this Sun of Righteousness O the hardness of mens hearts the impenetrâ—ble obstinacy of man that this cannot melt or pierce How damnable and miserable a case are they into who can neither be perswaded with the eternity of this subject to adore it nor moved with the late appearance of the love of God to the world in sending of his Son whom neither Christs Majesty nor his Humility can draw Certainly this makeâ— sinners under the Gospel in a more deplorable condition then Soâ—om because if he haâ— not come they had
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
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
mankind and then to be most moved with compassion towaâ—ds others when we have fullest joy and satisfaction our selves O that we might be perswaded to seek after these things which may be gotten and kept without clamour and contention about which there needs be no sâ—â—ife nor envy O seek that happinesse in fellowship with God which hâ—ving attained you â—ack nothing but that otherâ— may be aâ— happy These things I deâ—lare thâ—t â—e mâ—y have fellowship with us Oâ— that Ministerâ— of the Gospel might â—ay so anâ— might fâ—om their own expeâ—ience invite others to pâ—â—â—ake with them as Paul reqâ—ests otheâ—s to be â—olloweâ—â— of him aâ— he was of Châ—ist so these wâ—o sucâ—â—ed Paul in thiâ— embassage of reconâ—ilâ—tion and aâ—e sent to call to the feast might upon good gâ—ound inteâ—pose their own experience thuâ— O come and eat wiâ—h us O come and shâ—â—e with uâ— for it will suffice us all without division Wâ—en some get into the savour of great and eminent persons and have the honour to be their companionâ— they will be very loath to invite proâ—â—â—câ—ously others to that dignity this society would beget competition and emulation But O! of how different a nature is this fellowship which whosoever iâ— exâ—lted to he hath no other grief but that hiâ— poor brethren â—nd fellow-creatures either know not or will not be so happy therefore he will alwayes be about the declaring of this to others But if Ministers cannot use such an expression to invite you to their fellowship yet I beseech you beloved in the Lord let all of us be here invited by the Apostle to partake of that which will not gâ—ieve you to have fellows and companionâ— into but rather â—dd to your contentment Moreover thâ—s may be represented to you that ye are invited to the very communion with the Apostles the lowest and meanest amongst you hath this high dignity in your offer to be fellow-citizens with the Saints with the eminent pillars of the Church the Apostles It might be thought by the most part of Christians who are more obscure little known and almost despised in the world that they might not have so near accesse into the Court of thiâ— great King Some would think these who continued with him in his temptations who waited on his own person and were made such glorâ—ous instruments of the renovation of the world should have some great preference to all others and be admitted into the fellowship of the â—ather and the Son beyond otherâ— even aâ— many would think that Christs Mother and Kinsmen in the flesh â—hould have had prerogatives and priviledges beyond all his followeâ—s But O the wondeâ—ful mystery of the equal free and irâ—espective conveyance of this grace of the Gospel in Châ—ist Jesus Neither bond nor free neither circumcision nor uncircumcision Theâ—â— is â—ne common salvation Jude v. 3. as well as common faith Tit. 1.4 and it is common to Apostles to Pastors to People to as many as shall believe in his Name so that the pooâ—est and meanest creature is not excluded from the highest priviledges of Apostles We have that to glory into in which Paul gloâ—ied that is the Cross of Christ we have the same access by the same Spirit unto the Father we have the same Advocat to plead for us the same blood to cry for us the same hope of the same inheritance in a word we are baptized into one body and for the essentials and chief substantials of priviledge and comfort the Head equally respects all the Memberâ— Yea the Apostles though they had some peculiar gifts and priviledges beyond others yet they were forbidden to rejoyce in these but rather in these which were common to them with other Saints Rejoyce not saith Christ that the â—pirits are subject unto you but rather rejoyce because your names are written in heaven Luk. 10.20 The hight â—nd depth of this drowns â—ll other differences Now my beloved what can be more said for our comfort Would you be as happy as Iohn as blessed as Paul Would you think your selves well if it were possible to be in as near relation and communion with Christ as his Mother and Brethren Truly that is not only possible but it is holden out to you and you are requested to imbrace the offer and come and share with them He that beareth my words and doth them the same is my mother and sister and brother You shall be as dear to him as his dearest relationâ— if you believe in him and receive his sayings in your heart Do not then intertain jealous and suspicious thoughts because you are not like Apostles or such holy men as are recorded in Scripture If you forsake not your own mercy you may have fellowship with them in that which they account their chiefest happinesse there iâ— no difference of quality or condition no distance of other things can hinder your communion with them there are several sizes and growths of Christians both in light and grace some have extraordinary raptures and extasies of joy and sweetness others attain not to that but are rather kept in attendance and waiting on God in his wayes but â—ll of them have one common salvation as the highest have some fellowship with the lowest in his infirmities so the lowesâ— hath fellowship with the highest in his priviledges Such is the infinit goodnesse of God that which is absolutely necessary and most important either to soul or body iâ— made morâ— universal both in nature and grace as the common light of the Sun to all and the Sun of Righteousnesse too in an impartial way shining on all them that come to him SERMON VI· 1 Joh. 1.3 And truly our fellowship is with the Father and the Son c. IT was both the great wisdome and infinit goodnesse of God that he did not only fâ—ame a creature capable of society with others of his own kind but that he fashioned him so as to be capable of so high an elevation to have communion and fellowship with himself it is lesse wonder of Angels bâ—cause they aâ—e pure incorporeal Spirits drawing towards a nearer likeness to his nature which similitude is the ground of â—ommunion but that he would have one of the material and visible creatures below that for the one half is made of the dust of the earth â—dvanced to this unconceivable hight of priviledge to have fellowship with him this is a greater wonder and for this end he breathed into man a spirit from Heaven that might be capable of conformity and communion with him who is the Father of spirits Now take this in the plainest apprehension of it and you cannot but conceive that this is both the honour and happinesse of man It is honour and dignity I say because the nature of that consists in the applause and estimation of those that are worthy testified one way or another and the highest degrees of it rise according to the degree or dignity of the persons that esteem us
or give us their fellowship and favour Now truly according to this rule the honour is incomparable â—nd the credit riseth infinitly above all the airy â—nd fancied dignities of men for the Foot-stool to be elevated up to the Throne for the poor contemptible creature to be lifted up to the society and friendship of the most high and glorious God the only fountain of all the Hierarchies of Heaven or degrees upon Earth so much as the distance is between God and us so much proportionably must the dignity rise to be advanced out of this low estate to fellowship with God the distance between creatures is not observable in regard of this and yet poor worms swell if either they be lifted up a little above others or advanced to familiarity with these that are above them But what is it to pride our selves in these thingâ— when we â—re altogether higher and lower at one view as grasshoppers in his sight therefore man being in honour and understanding not wherein his true honour and dignity consists he associats himself to beasts only the soul that is aspiring to thiâ— communion with God is extracted out of the dregs of beastly mankind and is elevated above mankind and associated to blessed Apostles and holy Angels and Spirits made perfect and that were but little though it be a honour above Regal or Imperial dignities but it is infinitly hightned by this that their association is with God the blessed and holy Trinity Now herein consists mans happinesse too for the soul being inlarged in its capacity and appetite far beyond all visible things it is never fully satiated or put to rest and quiet till it be possessed with the chiefest and most univeâ—sal good that is God and then all the motions of desires cease then the soul rests from its labours then there is a peace and eternal rest proclaimed in the desires of the soul Return unto thy rest O my soul for the Lord hath dealt bountifully with me Psal. 116.7 O! what a poor short requiem do men sing to their own hearts from other enjoyments Oftentimes mens hearts whether dreaming or waking speak in this manner Soul take thy rest but how ill grounded is that peace and how false a rest daily experience in part witnesseth and the last day will fully declare But O! how much better and wiser were it for you to seek the favour and light of his countenance upon you and to be united to him who is the fountain of life so ye might truly without hazard of such a sad reprehension as that fool got or grievous disappointment say Soul take thy rest in God Man was advanced to this dignity and happinesse but he kept not his station for that great Dragon falling down from that pinacle of honour he had in Heaven drew down with him the third part of the stars of Heaven and cast them to the earth and thus man who was in honour is now associated with and made like to beasts or devils he is a stranger to God from the womb all the imaginationâ— of his heart tend to distance from God he is exiled and banished from Gods presence the type whereof was his being driven out of the Garden and yet he is not long out nor far away when the infinit love of God moves an Embassage to send after him and to recall him many messengers are sent before-hand to prepare the way and to dispose mens hearts to peace many prophesies were and fore-intimations of that great Embassage of love which at length appeared for God sent his Son his own Son to take away the difference and make up the distance And this is the thing that is declared unto us by these eye and ear-witnesses to this end that we may know how to return to that blessed society which we had forsaken to our own eternal prejudice Is man banished out of the Paradise of God into the accursed earth Then the Son is sent out from his own Pallace and thâ— Paradise above to come into this world and to save the world Is there such a gulf between us and Heaven Christ hath put his own body between to fill it up Do the Cherubims watch with flaming fire to keep us from life Then the Son hath shed his own blood in abundance to quench that fiâ—e and so to pacify and compose all in Heaven and Earth Is there such odds â—nd enmity between the families of Heaven and Earth He sent his Son the chief heir and married him with our nature and in that eternal marriage of our nature with him he hath buried in everlasting oblivion all the difference and opened a way for a nearer and dearer friendship with God then was before And whence was it I pray you that God dwelt among men First in a Tabernacle then in a fixed Temple even among the rebellious sons of men and that so many were admitted and advanced again to communion with God Abraham had the honoâ—r to be the friend of God O incomparable title comprehending more then King or Emperour Was it not all from this the anticipating vertue of that uniting and peace-making sacrifice It was for his sake who was to come and in his flesh to lay a sure foundation for eternal peace and friendship between God and man Now you see the ground of our restitution to that primitive fellowship with God my earnest desire is that ye would lay hold on this opportunity Is such an high thing in your ofâ—er yea are you earnestly invited to it by the Father and the Son then sure it might at the first hearing beget some inward desire and kindlâ— up some holy ambition after such a happinesse Before we know further what is in it for the very fiâ—st sound of it imports some special and incomparable priviledge might not our hearts be inflamed and ought we not to enquire at our own hearts and speak thus unto them Have I lived so long a stranger to God the fountain of my life Am I so far bewitched with the dâ—ceitful vanities of the world as not to think it incomparably better to rise up above all created things to communicat with the Father and the Son And shall I go hence without God and without Châ—ist when fellowship with them is daily freely and plentifully holden forth I beseech you consider where it must begin and what must be laid down for the foundation of this communion even your union with Jesus Chriâ—â— the Mediator between God and man and you cannot be one with him but by forsaking your selves and believing in him and thence flowâ— that constant abode and dwelling in him which is the mutual intertainment of Christ and â— soul after their meeting together Can two walk together except they be agreed We are by nature enemies to God Now ceâ—tainly reconciliation and agreement must interâ—een by the blood of the Cross before any friendly and familiar society be kept Let this then be your first study and it
composition with sin out it must go fiâ—st out of its dominâ—on then out of its habitation it must fiâ—st lose its power and then its beeing in a believer yea this is one of the chief articles of our peace not only required of us as our duty that we should destroy that which cannot but destroy us for if any man will needs hugg and imbrâ—ce his sins and cannot part with them he must needs die in their imbracements because the Council of Heaven hath irrevocably past a fatall sentence against sin as the only thing that in all the Creation hath the most perfect opposition to his blessed will and contrariety to his holy â—ature but also and especially as the great stipulation and promise upon his part to redeem â—s from all our iniquities and purifie us to himself a people zealoâ—â— of good works and not only to redeem us from hell and deliver uâ— from wrath Tiâ— 2 14. He hath undertaken this grâ—â—t work to compeâ—â—e this mutiny and rebellion that was raised up in the Creation by sin elsâ— what peace could be between God and us as long as his enemy and ours dwelt in our bosome and we at peace with it Now take a short view of these thing◠〈◊〉 are wriâ—ten in the preceeding Chapter and 〈◊〉 shall see that the haâ—monious vâ—ice â—f all thaâ— is in the Gospel is this that we sin not Let me say further as these things are written thâ—t we sin not so all thingâ— are done that we sin not Takâ— all the whole woâ—k of Creation of Providencâ— of Redemption all of them speak one language that we sin not Dâ—y unto day uttereth speech and night unto night sheweth knowledge There is no speech nor language where their voice iâ— not heard Pâ—al 19.2 3. And aâ— in that place their voice proclaims the Glory Majesty and Goodness of God so they with the same sound proclaim and declare that we should not sin against such a God so great and so good all that we see suggests and inâ—inâ—ats this unto our hearts all that we hear whispers this unto our ears that we sin not That he made us and not we our selves and that we are the very work of his hands this speaks our absolute and essential dependence on him and therefore proclaims with a loud voice that sin which would cut off this subordination and loose from this dependence upon his holy will is â— monstruous unnatural thing Take all his merâ—ies towards us whether general or particular the trâ—nscendent abundance of his infinit goodnesse in the earth that river of his riches that â—unâ— through it to waâ—â—â— every mâ—n and brings supply to his doorâ— that infinit variety that is in Heaven and Earth and all of them of equâ—l birth-right with man yet by the Law of our Maker a yoke of subjection and service to man iâ— imposed upon them so that man is in a manner set in the Center of all to the end that all the several qualifications and peâ—fections that are in every creature may concenter and meet together in him â—nd flow towâ—rds him Look upon all his particular â—cts of care and favour towards thee consider his judgments upon the world upon the nation or thine own person put to thine ear â—nd heâ—r this is the joynt harmonious melody this is the proclamation of all that we sin not that we sin not against so good a God and so great a God that were wickednesse thiâ— were madnesse If he wound it is that we sin not if he heal again it is that we sin not Doth he kill it iâ— that we sin not Doth he make â—live it is for the same end Doth he shut up and restrain our liberty either by bondâ—ge or sicknesse or other afflictions why he means that we sin not Doth he open â—gain he means the same thing that we sin no more lest a worse thing befall us Doth he make many to fall in battel and turns the â—ury of that upon us the voice of it is that you who are left behind should sin no more Is there severity towards others and towards you clemency O the loud noise of that iâ— sin not But alas the reâ—ult oâ— all is that which is written Psal. 78.32 Neverthelesse they sinned still In the midst of so many concurring testimonies in the very throng of all the sounds and voices that all the works of God utter in the very hearing of these neverthelesse to sin still and not to return and enquire early after God this is the plague and judgment of the Nation But let us return to the words These things c. That which is written of the word of life that whiâ—h was from the beginning and was manifested unto us that is written that we sin not for â—aith this same Apostle Chap. 3.5.8 And ye know that he was manifested to take away our sins and 〈◊〉 him is no sin yea for this very purpose saith he that he might destroy the works of the devil Now is this the great businesse that drew the Son out of the Fathers bosome to destroy the aâ—ch-enemy and capital rebell Sin which as to man is a work of Satans because it fâ—â—st entered in man by the Devils suggestion and counsel all that misery and ruine all these works of darknesse and death that Satan had by his malice and policy wrought upon and in poor mankind Iesus was mâ—nifestâ—d in the flesh without sin to destroy and take away sin out of our flâ—sh and to abolish and destroy Satans work which he had builded upon the ruines of Gods work of the image of God and to repaiâ— and renew that first blessed woâ—k of God in man Eph. 4.23 24. Now O how cogent and peâ—swading is this one so high come down so low one dwelling in inaccessible glory manifested in the flesh in the infiâ—mity and weaknesse of it to thiâ— very purpose to repair the Creation to make up thâ—â—â—â—aches of it to destroy sin and â—ave the sinner what force is in this to perswade a soul that truely believeâ— it not to sin for may he think within himself Shall I save that which Christ came to destroy Shall I intertain and maintain that which he came to take away and do what in me lyes to 〈◊〉 the great end of his glorious and wondeâ—ful descent from Heaven Shall I joyn hands and associat with my lusts and war for them which wâ—r agaiâ—st my soul and him that would save my â—oul Nay 〈◊〉 us conclude my beloved within our own hearts Is the Word and Prince of life manifested from Heaven and come to maâ—â— and unmake that woâ—k of Satan that he may rescue me from â—nâ—er his tyranny â—hen God forbid that I should help Satan to build up that which my Saviour is â—â—sting down and to make a prison for my self and cords to bind me in it for everlasting Nay will a believing foul say rather let me be a worker together with Christ though
of justice and mercy in the businesse of mans redemption and there is nothing so much declareâ— inâ—init wisdom as the mâ—thod order and frame of it Mercy might have been shewed to sinners in gracious and â—â—ee pardon of their sins and dispensing with the punishment due to their persons yet the Lords justice and â—aâ—thâ—ulnesse in that fiâ—st commination might be wronged and disappointed by it if no satisfaction should be made for such infinit offences iâ— the Law were wholly made void both to the punishment as also to the peâ—son Thereâ—ore in the infinit deeps of Gods wisdome there was a way â—ound out to declare both mercy and justiâ—e to make both to shine gloâ—iously in this woâ—k and indeed that is the great wonder of men and Angels such a conjunction or constellation of divine attributes in one work And inâ—eed it is only the most happy and â—avourable aspect that we can behold the divine Mâ—jesty into The Pâ—almist Psal. 85. expects mucâ— good from this conjunction oâ— the Celestial Attâ—ibutes and prognosticks salvation to be near hand and all good thingâ— as the immediat effect of it There is a meeting there as it were of some honâ—urable personages vers 10 11. as are in Heaven the meeting is strange if you consider the parties mercy and truth righteousnesse and peace iâ— mercy and peace had met thus â—â—iâ—ndly it had been lesse wonder but it would seem that righteousness and truth should stand off or meet only to reason and dispute the businesse with meâ—cy But here is the wonder mercy and truth meets in a â—â—iendly manner and kisseth one another ther 's a perfect agreement and harmony amongst them about this matter of our saâ—vation Theâ—e was a kind of paâ—ting at mans fall but they met again at Christs birth here is the uniting principle truth springing out of the earth because he who is the truth the life was to â—pring out of the earth therefore righteousnesse will look down from Heaven and countenance the businesse and this will make all of them meet with a loving salutation Now as this was the contexture of divine attributes in the businesse of redemption so our Lord and Saviour taketh upon him divers names offices and exercises different functions for us because he knoweth that his Father may justly exact of man personal satisfaction and hath him at this disadvantage and that he might have reâ—used to have accepted any other satisfaction from another person thereâ—ore he puts on the habit and â—orm of a supplicant and intercessour for us and so while he was in the flesh he ceased not to offer up prayers and supplications with strong cryes and tears and hâ— is said still to make intercession for us â—â—as he learned obedience though a Son so he learned to be a humble supplicant though equal with God because our claim depends wholly on grace he came off the bench and stood at the bar not only pleading but praying for us intreating savour and mercy to us and then he personats an Advocate in another consideration and pleads upon termes of justice that we be pardoned because his Father once having accepted him in our stead he gave a satisfaction in value equal to our debt and peâ—formed all that we were personally bond to so then you may undeâ—stand how it is paâ—tly an act of jâ—stice partly an act of meâ—cy in God to â—oâ—give â—in to believers though indeed mercy and grace is the predominant ingredient because love and grace was the very fiâ—â—t rise and spring of sending a Saviour and Redeemer and so the original of that very puâ—chase and prize He freely sent his Son and freely accepted him in our stead but once standing in our â—ooâ— justice craves that no more be exacted of uâ— since he hath done the businesse himself A sinner stands accused in his own Conscience and before God therefore to the end that we get no wrong there is a twofold Advocate given us one in the Eâ—rth in our Consciences another in the Heavens with God Christ is gone up to the highest Tâ—ibunal where the cause receives a definitive sentence and there he manageth it above so that though Satan should obtrude upon a poor soul a wâ—ong sentence in its own conâ—cience anâ— bring down a false and counteâ—feit Act as it were extracted out of the Register of Hâ—â—ven whereby to deceive the poor soul â—nd conâ—emn it in it self yet there is no hazard above he dare not appear there beâ—ore the highest Court for he hath already succumb'd on 〈◊〉 when Christ was here the Prince of the worlâ— was judged and cast out and so he will never once put in an accusation into Heaven because he knoweth our â—aithâ—ul Advocate 〈…〉 nâ—thing can passe without hiâ— knowâ—edge and consent And this is a great comâ—oâ—t that all infeâ—iour sentences in thy perplexed conâ—ciâ—nâ—e which Satan through violence hath imposed upon thee are râ—â—â—inded above in the higheâ—â— Court and shall noâ— stand to thy prejudiâ—â— whoever thâ—â—â—e that desires to â—orsake sin and come to Iesus Christ. But how doth Châ—ist plead can he plead us not guilty can he excuse or deâ—end our sins no that is not the way that accusation of the Word and Law against us is conâ—essed is proven all is â—ndenyably clear but he pleads satisfied though guilty he presents his satisfactory sacrifice and the favour of that perfumes Heaven and pacifieth all he shewes Gods bond and discharge of the recept of the sum of our dâ—bt and thus is he cleared and we absolved Therefore I desire you whoever you are that are challenged foâ— sin and the transgression of the Law if ye would have a solid way of satisfaction and peace to your consciences take with your guiltinesse plead noâ— not guilty do noâ— excuse or extenuat but aggravat your guilt nay in this you may help Satan accuse your selves and say that you know more evil in your selves then he doth and open that up before God but in the mean time consider how it is managed above plead thou also satiâ—fied in Christ though guilty and so thou may say to thy accuser if thou hast any thing to object against me wâ—y I may not be saved thougâ— a sinner thou must go up to the highest Tribunal to propone it thou must come before my Judge and Advocate above but for as much as thou dost not â—ppear there it is but a lie and a murdering lie Now this is the way that the Spirit advocats for us in our Consciences Iohn 14 and 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is rendered here Advocate theâ—e Comforter both suit well and may be conjoyned in one and given to both for both aâ—e comfortable Advocats Christ with the Father and the Spirit with us Christ is gone above for it and he sent the Spirit in his stead as God hath â— deputy-judge in man that is mâ—nâ— Conscience so the Son our Advocate with God hath â— deputy-advocate to plead the cause