in our Conscience and this he doth partly by opening up the Scriptureâ— to us and making us understand the way of Salvation in them partly manifesting his own works and Gods gifts in us by a super-added light of testimony and partly by comforting us against all outward and inward sorrows Sometimes he pleads with the soul against Satan not guilty for Satan is a slanderous and false accuser and cares not calumniari fortiter ut aliquid hareat to calumniat stoutly and he knoweth something will stick He will not only object known sins and transgressions of the Law but his manneâ— is to cast â— mist upon the eye of the soul and darken all its graces and then â—e brings â—oâ—th his processe that they have no grace no â—aith in Christ no love to God no sorâ—ow foâ— sin in such a caâ—e it s the Spirits office to plead it out to our conscienceâ— that we aâ—e not totally guilty as we are charged and this is not so much a clearing of our selves as a vindication of the free gifts of God which ly under his aspeâ—sion and reproach Indeed if there be a great stresse here and for wise reasons the Spirit forbear to plead out this point but leave a poor soul to puddle it out alone and scrape its evidences together in the daâ—k I say if thou find this too haâ—d for thee to plead not guilty then my advice is that ye wave and suspend that question yeeld it not wholly but rather leave it intire and do as if it were not suppose that article and point were gained against thee what would thou do next Certainly thou must say I would then seek grace and faith from Him who giveth liberally I would then labour to receive Christ in the promises I say do that now and thou taketh a short and compendious way to win thy cause and overcome Satan let that be thy study and he hath done with it But in any challenge about the trangression of the Law or desert of eternal wrath the Spirit must not plead not guilty for thou must confesse that but in as far as he driveth at a further conclusion to drive thee away from hope and confidence to despondency of spirit in so far the Spirit clearâ— up unto the conscience that this doth no wayes â—ollow â—rom that confession of guiltinesse since there is a Saviour that hath satisfied for it and invites all to come and accept him for their Lord and Saviour SERMON XXVI· 1 Joh. 2.1 We have an advocate with the Father Iesus Christ the righteous THere iâ— no settlement to the spirit of a sinner that is once touched with the 〈◊〉 of his sinâ— and apprehenâ—ion of the jâ—stice and wâ—ath of God but in some cleaâ— and distâ—â—â—ct understanding the grounds of consolation in the Gospel and the method of salâ—ation â—eâ—ealed in it There iâ— no solid peace-giving answer to the challengeâ— of the Law and thy own conscience but in the advocation of Iesus Christ the Saviour of sinners and therefore the Apostle proponeâ— it here â—or the comfort of believers who â—re incident to be suâ—prized through the suddennesse of sin and often deceived by the subtilty of â—atan whâ—se souls desires and sincere endeâ—vours are to be kept from iniquity and therefore they are made to groan within themselves and sometimes sadly to conclude againâ—â— themselves upon the prevailing of sin here iâ— the cordial I say he presents to them Iesus Christ standing before the Bar oâ— Heaven and pleading his â—atisfaction in the name of such souls and so suiting forth an exemption and discharge for them from their sins so he presents us with the most comfoâ—table aâ—pect Christ standing between us and Justice the Mediator interposed between us and the Father so that there can come no harm to such poor sinners except it come through his sides first and no sentence can passe against them unlesse he succumb in his righteous cause in Heaven The strength of Christs Advocation for believers consists partly in his qualification â—or the office partly in the ground and â—oundation of his cause His qualification we have in this vers the ground and â—oundation of his pleading in the next vers in that he is a propitiation for our sins and upon this very ground his Advocation is both just and effectual Every word holds out some fitnesse and therefore every word drops out consolation to a troubled soul. With the Father speaks out the relation he and we stand in to the Judge he hath not to do with an austere and rigid Judge that is implacable and unsatisfiable who will needs adhere peremptorily to the letter of the Law for then we should be all undone if there were not some pateâ—nal affection and fatherly clemency and moderation in the Judge if he were not so disposed as to make some candid interpretation upon it and in some manner to relax the sentence as to our personal suffering we could never stand before him nor needed any Advocate appear for us But here is the great comfort he is Christs Father and our Father so himself told us Ioh. 20.17 I go to my Father and your Father and my God and your God And therefore we may be perswaded that he will not take advantage even that he hath in justicâ— of us and though we be apprehensive of his anger in our failings and offences and this makes us often to be both affraid and â—shamed to come to him measuring him after the manner of men who are soon angry and often implacably angry we imagine that he cannot but repell and put back our petitionâ— and therefore we have not the boldnesse to offer them yet he ceaseth not to be our Father and Christs Father and if ye would have the character of a father look Ier. 31.18 how he stands affected towards ashamed and confounded Ephraim how his bowels move and his compassions yearn towards him as his pleasant child The truth is in such a case in which we â—re captives against our will and stumbles against our purpose be pities us as a Father doth hiâ— children knowing that we are but dust and grasse Psal. 103.13 14 15 16 17. See the excellent and sweet application of this relation by the Psalmist if it stir him it stirs up rather the affection of pity then the passion of anger he pities his poor child when he cryes out of violence and oppâ—ession And therefore there is great hopes that our Advocate Iesus Christ shall prevail in his suits for us because he with whom he deals the Father he loves him and loves us and will not stand upon strict terms of justice but rather attemper all with mercy and love He will certainly hear his welbeloved Son for in him he is well pleased his soul rests and takes complacency in him and for his sake he â—dopts us to be his children and therefore he will both hear him in our behalf and our prayers too for his Names sake
thou knowest not the seal that was on his heart from eteâ—nity But now the love of a believer being the result of his love this is it that is the source and spring of constant communion and it vents it self in converse with God and daily intertainment of him in our spirits and wayes There is a keeping of company with him in prayer and meditation and all the Ordinances there is a communication and familiar conference of the heart with him either in thinking on him or pouring out our requests to him there is a mutual and daily intercourse and correspondence of that soul with God in answering his word by obedience in praying to him and receiving answers from him and then returning his answer again with a letter of thanks â—nd praise as it were these are the wayes to increase that love of God and kindle it up to a higher flame and it being thus increased it gathers in all the indeavours and abilities of the soul and sets all on fire as a sweet â—melling sacrifice to pleaâ—e him It is henceforth the great study of the soul to remove all things that are offensive to him for the intertaining of sin his enemy is most inconsistent with this true fellowship and friendship If I regard iniquity in my heart the Lord will not hear me Psal. 66.18 This will maâ—r that sweet correspondence in prayer and praises for it is a breach of peace and Covenant to regard and maintain his enemies therefore the â—oul that loves God will study to compose it selâ— in all things to his good pleasure as well as his love that is strong as death puts him upon a careful watching to do all things for our profite and so this takes in our whole carriage and walking in religious approaches or in common bâ—sinesâ—es to have this as our great design Conversing with God and walking to all wâ—ll-pleasing Now if we were once enrolled in this blessed fellowship with the Father and the Son then it follows as a fruit and result of thiâ— that we should have fellowship one with another and truly the more unity with God the more unity amongst our selves for he is the uniting cementing principle he is the Cenâ—er of all Christianâ— and as Lineâ— the furtheâ— they are from the Center the farrer distant they are one from another so the distance and elongation of souls from God sets them at furthest distance amongst themselves The nearer we come every one to Jesus Christ the nearer we joyn in â—ffection one to anotâ—er and this iâ— imported in that of Châ—istâ— Prayer That they may be one in us Joh. 17 21 22 No unity but in that one Lord and 〈◊〉 perfect unity but in a perfect union with him I would exhort to study this more to have fellowship one with another as memberâ— of the same body by sympathy by mutual helping one another in spiritual and temporal things Even amongst Christians that live obscurely in â— City in a Village there is not that harmoniouâ— agreement and consent of hearts that contention and plea of love of gentlenesse and forbearance who shall exercise most of that but there are many jealousies heart-burnings gâ—udgâ—ngs stâ—â—fes evil speakings c. to the stumbling of others and the weakning of your selves which certainly argue that ye are much caâ—nal and walk as men and that the love of God and fellowship with him is waxed cold and is languished and dead c. SERMON VIII· 1 Joh. â— 4 And these things write we unto you that your joy may be full ALL motions tend to rest and quietnesse we see it daily in the motions below and we believe it also of the circular revolutions of the Heavens above that theâ—e is a day coming in which they shall cease as having performed all they were appointed for And as it is in things natural so it is in things rational in a more eminent way their desireâ— affections and actions which are the motions and stretches of the soul towards that it desires and apprehends as good tends of their own nature and are directed by the very intention of the soul to some rest and tranquillity some joy and contentation of spirit If other things that have no knowledge have their center of rest how much more must man who is an understanding câ—eature have it by the ordination and appointment of God But there is this wide difference in the point of capacity of happinesse between man and other creatures that they whatsoever excellent vertues or properties they have yet know them not themselves and so can neither enjoy what excellency themselves have nor have use of what is in others for to what purpose is it to shine forth if there be no eye to see What advantage hath â—he Rose in its fragrancy if it cannot smell it self That which is not perceived is as if it were not And therefore it is an evident testimony that all these visible things were created not for themselves but for mans sake who knows them can use them and enjoy them here is then the peculiar capacity that God hath given to man to discern and know what he seeks what he hath â—nd possesses that so he may be able to enjoy it or use it according to the nature of it This is a great point of Gods Image and conformity with him whose infinit blessednesse and joy â—iseth from that peâ—fect comprehension and intuitive beholding of himself and his own incomprehensible riches So then mans happiness or miseâ—y must depend upon this both whâ—t the soul fixeth upon and what it apprehendeth to be in it for if that eternal and universal good the all-fulnesse of God be the center of the soulâ— desires and endeavours and there be apprehended and discovered in God that infinit excellency and variety of delights which nothing else can afford so much as a shadow of then there cannot but result from such a conjunction of the souls â—prehension suitable to the fulnesse of God â—nd of the excellency and goodnesse of God suitable to the desires of the soul such a rest and tranquillity such joy and satisfaction as cannot choose but make the soul infinitly happier then the enjoyment of any other thing could do This being the thing then which all meâ—s desires naturally tend unto this tranquillity and perfect satisfaction of the heart being thâ—t which carries all mens hearts after it and that which men seek for it self and which they seek in all othâ—r things the great misery of man is that he mistakes the way to it and seeks it where it is not to be found The generality of men are so far degenerated both from the impression of a divine Majesty and the sense of an immortal being within themseâ—ves that they imagine to content and eaâ—e their own hearts in these outward unconâ—tant perishing things and so their life iâ— spent in catching at shadows in â—eeding on the wind in labouring in the fire There is nothing so plentifully satisfies
August 23. 1670. IT is Ordered by the Lords of His Majesties most Honourable Privy Council That none shall Re-print or Import this Book of Mr. Hugh Binning's Entituled Fellowship with God on the 1. Epistle of Iohn Chap. 1.2 Nor The Sinners Sanctuary on Rom. Chap. 8. Nor Principles of Christian Religion all by the said Author for the space of 19. years to come without licence of the Printers hereof A. G. FELLOWSHIP WITH GOD OR XXVIII Sermons on the 1. Epistle of Iohn Chap. 1 and 2. Wherein the true ground and foundation of attaining the spiritual way of intertaining fellowship with the Father and the Son and the blessed condition of such as attain to it are most succinctly and dilucidly explained By that eminent Preacher of the Gospel Mr. Hugh Binning late Minister at Gâ—van Joh. 17.21 That they all may be one as thou Father art in me I in thee that they also may be one in us Vers. 22. And the glory which thou gavest me I have given them that they may be one even as we are one EDINBVRGH Printed by George Swinâ—â—un and Iames Glen and are to be sold by them and by David Trench and Thâ—mas Brown and at most Book-sellers Shops 1671. To the sincere seeker after fellowship with God and seriously Heaven-ward-tending Christian. Deâ—r and welbeloved friend AS thou aâ—t in thy self a rare Iewel a most precious Stone one of a thousand â—ea of ten thousand being compared with the many thousands of câ—mmon Stones I mean external Professors in the visible Church who rest on a bare name and of whom that is verified in every Nation which our Saviour saith Mâ—t. 20 16. Many are called but few chosen and of many of which that is also too true in every generation and oh that it were not too manifest in this also which Paul observed in his time Phil 3.18 19. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the cross of Christ whose end is destruction whose god is their belly and whose glory is in their shame who mind earâ—â—ly things And as to Christ thy Lord most comely as a Lilie among thorns being â—is love among the daughters Cant 2.2 So also thou in a â—pecial way art the dearly beloved and longed for the joy and crown of every sincere servant of Christ in the Gospel Phil. 4.1 Thou art if not the only yet the chief object of their labours their work being either to confirm and strengthen thee in thy way that thou may so stand fast in the Lord or remove impediments make crooked thingâ— straight and so prepare the way of the Lord before thee or to guide thee by the light of Gods Word in the dark night of temptationâ— and desertion Now as we are confident these Sermons were preached at first by that blessed serious labourer in the work of the Ministry Mr. Hew Binning with a special eye to the advancement of sincere seekâ—rs after fellowship wâ—â—h God and seriously Heaven-ward tending Christians amâ—ngst his hearâ—â—s So to whom shall we direâ—t this posthumous and alâ—s unperfected worâ— but to thee O serious Câ—ristâ—an who makes it thy work not only to sâ—â—k after the knowledge of â—â—d in Christ in a meer speculative way that thou may know and therein rest aâ— if thy wâ—â—k were done but also to fâ—llow after the enjoyment of that known God and believed 〈◊〉 Sâ—â—iour and all the promised priviledges of grace in â—his lâ—fe and of eternal glory in the life to come To thee esâ—â—cially belong these precious soul-ravisâ—ing tâ—uths delivered in these Sermons Two things we knâ—w thou hast determined thy soul unto and fixed thine eye on as thy aâ—m and maâ—k in thy geneâ—ation viz. the light of knowledge and the life of practice as to knowledge we are confident that with the Apostle Paul 1 Cor. 2.2 Thou haâ—â— determined to know nothing but Christ and him crucified and as to practice with the said Apostle thou prayes that thou may be sincere and without offence till the day of Christ being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory of God Phil. 1.10 11. And that â—hou may be blâ—melesse anâ— hâ—rmlesse the Son of God without rebuke iâ— the miâ—st of a crooked and perverse nation shining as a light in the world Phil. 2.15 Now in reading these Sermâ—ns thou shall perceive that to help thee in both thesâ— hath beâ—n the very scope and design of this sâ—rioâ—â— Preacher dâ—sâ—â—est thou to know Jesus Christ the Lord of life either accâ—â—ding to his eternal subsistence in the infinit understanding of the â—â—ther as Goâ— or as to his appearance in the flesh as Man or fitnesse as Mediâ—tor to â—econcile theâ— to God his Father â—oth in respect of wiâ—lingness and ability to save then here thou shall behold him deline at to the life Would thou be clearly informed aâ—ent the only true and sure foundation of fellowship with God the way of intertaining it the honour or happinesse of it and sweet fruâ—â—s of it that fulnesse of joy that accompanies it here shaâ—â— thou find so clear a light as shall rejoyce thy soul Would thoâ— be fortified against the inâ—ursions and recursions of sin anâ— Satan then come to this Magazine and be furnished â—bâ—â—â—daâ—tly desirest thou to have thy soâ—l â—ncreased in the 〈◊〉 of God and to see manifâ—st demonstratioâ—â— of 〈◊〉 love in Christ to thee oâ— then turn in hither 〈◊〉 gâ—t satisfâ—â—â—ion to thy souls desires â—f thou desâ—rest with David to hate 〈◊〉 with a perfect hatred here if any where thou shal◠〈◊〉 thy desire yet let none think that we limitâ— the 〈◊〉 anâ— usefulness of these Sermons to serâ—oâ—â— Christians 〈◊〉 anâ— so by consequence exclude all others froâ— aâ—y â—ope of 〈…〉 in reading them Nay we declare that thoug◠〈…〉 â—â—deâ—yable that â—oâ—n did write this Epistle wâ—th a â—pecial reâ—pect to the spirâ—â—ual advantage of serioâ—◠〈◊〉 and that this holy Preacher also had this same design â—et â—e daâ— be bold to 〈◊〉 all of what degree soever to the serioâ—â— peâ—using of them assuring them that in so doing they â—â—all not find their labour in vain in the Lord for herâ— are such pregnant demonstrations of a Deity infinit eternal â—â—â—ipotent incomprehensible gâ—verning all things by the worâ— of his poweâ— as maâ— dash the boldnesse of the most 〈◊〉 raphysâ—cally notional or propâ—anâ—ly practical Atheist and witâ— conviction of spirit mâ—ke him cry out as Psal. 73.22 So fooliâ—◠〈…〉 beast before thee Here 〈◊〉 such clear 〈…〉 â—â—lenesse of sin of its direct opposition to a holy God and his most holy will of its wofull soul dâ—â—ning effects as may convince the most prophane and stout-hâ—arted carnalist and awake him out of his soul 〈◊〉 of security and presumption â—ere are so glorious evidences of Gods free and inconceivable love to the world in Christ Jesuâ— the Son of his love as are
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
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
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
every believers heart that seed is sown that shall one day be â—ipe of fulnesse of joy it is alwayes lying at the root and reserved for them O let us lay these things to heart which being laid to heart and laid up in the heart will fill it with this sweet fragrant perfume of peace and joy They are written for this end let us hear them for this end too that our joy may be full It iâ— true indeed that this fulnesse of joy suits only the lise to come when the vessel is both inlâ—rged â—nd strengthned to contain it Things that have strong spirits in them must have strong nâ—w bottleâ— such as our crâ—zy mortal bodies are noâ— therefore the Lord hath reserved the just fulnesse the overflowings of this joy for the time that the soul shall be purified from all sin and the body deliveâ—ed from all corruption Because that sâ—n lurks in many corners of the heart now therefore this joy cannot fill up the heart and all the vacuities of it for it is of so pure and heavenly a nature that it will not compouâ—d anâ— inteâ—mingle wiâ—h sin or sinful lusts but when nothing of thâ—t remains in the heart then it flows-in apace and leaves no corner of the heart unsatisfied and unsupplied I would have you who get some tastes of this joy and peace by the way not diâ—quieted and troubled because it abides not to be ordinâ—â—y â—ood if you be set down again to your ordinary spare dyet of Mannâ— in the Wildernesse and have not these fiâ—st fâ—uits and Gâ—apes of Canaan often sent to you think it nâ—t stâ—ange â—or the fulnesse which you â—eek you are not capable of here but you shâ—ll be câ—pable of it hereafter You ought with patience to wait â—or that day when your joy shall be fall as Christ is full full measure heaped up and running over will he meâ—â— out unto you then and this â—hall be without the fear of any ebb or diminution of it for all eternity neither shall this fulnesse and consâ—ant fulnesse cloy the soul or breed any satiety in it there is fulnesse of joy without surfeit without satiety that which thâ—y havâ— they shall alwayes desire and â—hat which thâ—y desire they shall alwayes have everlasting desiâ—e and everlasting delight being married together in their â—ulnesse But yet so much is aâ—tainable hâ—re â—s may truly be called fulnesse in regard of the world The fulnesse of joy that â—ll the pleasures of this earth can afford is but scaâ—cety and want to the inward fulnesse oâ— joy and contentation â—he poorest believers may have in God reconciled in Christ. That which the wise man gives as the character of all earthly joy â—uits well I said of laughter it is mad and of mirth whâ—t doth it Eccl. 2.2 Truly it canâ—ot be supposed to be more â—eal then that which is the ground and spring of it Iâ— must be a perfunctâ—â—ious superficial and empty joy that is derived and distilâ—ed from such vanities Nay there is a madnesse in it besides for mens apprehensions to swell so excessively towards poor narrow and limited things it is a monster in reason to put such value upon nothing and make our selves glad upon our own dreams and â—ancies There is such a manifest abuse and violation of reâ—son in it â—hat it can be supposed to proceed â—rom nothing but a distemper in menâ— hearts But beâ—ides â—his there are two other characters of it given Prov. 14.13 Even in lâ—ughter the heart is sorrowful and the end of that â—â—rth is heavinesse There is no pure earthly joy for it hath alwayes a mixture of grief and sadnesse in the â—oward retired closet of the heart it is of such deadnesse and inefficacy that it drives noâ— out of the heart all discontentments and anxieties but is the most jovial man that seemâ— to be transported with his delights would but retire within and examine his own conscienâ—e â—e would find those delights have but little power to affect his heart he would find terrible and dreadful representâ—tions there that his joyes may well for a time darken them buâ— cannot drive them away and then it is the veâ—y natural law and fatal necessity thâ—t grief follows these joys at the heels yea is peâ—petually attending them to come in their place God hath so conjoyned them together and so disposed them that mens jâ—y shall be mingled with grief but their gâ—ief is puâ—e and unmixed and that he who draws up joy to him from the creatures must draw gâ—ief and vexation in that same chain inseparably annexâ—d to it by the wise ordination of God But there are joys of the Holy Ghost arising from the intimatiâ—n and appâ—ehension of thâ— Gospel from the consideration â—f the grace and goodnesse of God manifested in it and the experience of that in the soul which are of â—nother stamp and nature These indeed affect thâ— heart and give the answer of a good conâ—â—ience in thâ— blood of Christ which is a continual feast these drive out the bitter and dreadful apprehensions of sin and wrath these sweeten and refrâ—sh thâ— soul in all woâ—ldly afflictions and gâ—iefs The heart of man knâ—weth his own bitternesse and a stranger doth not intermeddle with his joy Pâ—ov 13.10 Indeed the toâ—ments and perplexities of a troubled soul are better felt by themselveâ— tâ—en known by others and so are the joys of thâ—t heart that â—pprehends Jesus Christ and peace pâ—rchased in him they aâ—e such as no man that is a stranger to such thingâ— in his experience can appâ—ehend It is a joy uâ—speakable O what unâ—peakable content gives it to the heart And truly if you did not interpose the clouds of unbelief and sin between you and his shining countenance there needed not be so often an Eclipse in the joys of believers yet the day is coming that ye shall see him fully as he is and nothing be interposed between you and him and then your joy shâ—ll be full c. SERMON IX· 1 Joh. 1.5 This then is the message which we have heard of him and declare unto you that God is light c. THe great design of the Gospel is to make up the breach of mans joy and open up the way to the fulnesse of it and therefore it is the good news and glad â—â—dings of great joy the only best message that ever came to the world Now it shews unto us the channel that this river of gladnesse and joy runs into it discovers what is the way of the conveyance of it to the soul and what are the banks it runs between and that is fellowship with the Father and the Son In this channel that river of delight runs between the banks of the love of God to us and our love to him Herein a soul is happy and accounts it self happy and truly in so much do we profite by the Word and answer the design of the Gospel by how much we estimat our happiness
from this alone from the communication of God to uâ— Whensoever the Gospel takeâ— hold of your hearts it will undoubâ—edly frame them to this to a measuâ—ing of all blessednesse from God alone and this will carry the heart to an undervaluing of all other things as being too low and unworthy for this end and so to a forsaking of any thing for the closser enjoyment â—f God I feaâ— many believers are little acquainted with this joy because they draw not their joy singly out of the pure fountain of delight but turn aside to other external comfâ—â—ts and drown their souls in them Now indeed these two cannot well consist â—ogether if we â—ake in any thing else to make up our happinesse and comfort so much we lose of God and that which is â—ruly spiritual and therefore our hearts would be more purified from carnal delights if we would have experience of this joy we must hang only upon his countenance and company elâ—e we lose the sweâ—tnesse of it Now the Apostle prosecutes this further to discover what confoâ—mity must be betweeâ— them that should keep this fellowship â—nd whâ—t likenesse of nâ—ture and qualities is necâ—ssary for them who would be happy in Gods society This is the message we have heard saith he â—nd which we declare unto you that God is light c. Tâ—ke this joyntly with that which went before This we declare that ye may have fellowship with the Father and the Son And to the end this fellowship may hold and yeeld you fulnesse of joy it is necessary that the nature of God be laid down aâ— the patteâ—n to which ye must be conform God is light and therefore you must be light too if ye would have fellowship with that pure light Now this I say is the full message of the Gospel that which was sent down from Heaven with the Son of God the Mâ—ssenger of the Covenant and which the Apostles heard from him Indeed the very manner of the proposal of these things might stir up our hearts to attention and make us more serious then commonly we are That there is one and such an one sent from Heaven with such an embassage as this is to invite us to society with God again one whose interest lyes in this to make us happy and this he declares unto us that he hath no other design but to fulfill our joy O how powerful might this be on our hearts to conquer them to make them willingly hearken to him Any messâ—ge that comes from Heaven should be received with great reverence and respect of mortal men because it comes from the Court and Palace of the Great King But when this iâ— the substance of it to make us happy in himself to advance us to this incomparable dignity of society with himself in which society there is a fulnesse of joy then how should we receive it with open heaâ—ts and intertain it gladly If we could take it alwayes thus as a message from Heaven and look upon it and hear it in that notion I think the fruit would be incomparably greater for what iâ— it that makes it dead and ineffectual in mens hearts but that the apprehension of it degeneâ—ats and falls down from God to creatuâ—eâ— becaâ—â—e it is not taken so as his woâ—d carrying the sâ—amp of his divine authority We bring it forth nâ—t as a mesâ—age â—rom him but as fâ—om our selves and you receive it not as from him but from us anâ— thus it is adulteâ—ated and corrupted on both hands My beloved let us joyntly mind this that whatsoever we have to declare it is a message from God to mortal men and therefore let us so compose our selves in his sight as if he were speaking to us The conscience of a very Heathen was awaked when Ebuâ— told him he had a message from Gâ—d to him Eâ—lon arose out of his seâ—t that he might hear it reverently Iudg. 3.20 though it was a bloody message as it proved in the event yet so much the common dictats of reason might teach you that ye should aâ—ise and compose your selves to â—eveâ—ent and awful attention to what the Lord God will speak But when moreover we know that the sum of the message is to make us blessed and raise us up to communion with him in his joy and happinesse we are not only called to reverence aâ— to God but to ardent afâ—ection and desiâ—e as to him who by all means seeks ouâ— happinesse O how happy were he that could fiâ—st hear and receive this message fâ—om him and then declaâ—e it to others But however though we should fail in that this doth not câ—ange either the authority or nature of the messâ—ge it self and therefoâ—e iâ— men should be so far desâ—itute oâ— God as not to bring it from him immediatly yet do not you â—orsake your own mercy too but receive it as that which is come forth fâ—om God receive it for it selâ— as carrying in its bosome a fulnesse of joy to you and receive it foâ— his sake who moved this embassage first after sinners and his sake who carâ—ied it to sinners that is for the Father and the Son to whose fellowship you are here invited Let us then hear the mâ—ssage This then is the messâ—ge that God is light c. The ground oâ— communion oâ— persons is their union in nature or likenesse one to another There is some general society between all mankind as being conjoyned in one common nature but the contracting of that in a narrower bounds of affinity and consanguinity doth inlarge the affection the moâ—e you see it is natural for those who are joyned by such relations of blood one to another to love one another more then others out of these bonds But true friendship draws the câ—rcle yet narrower and contracts the love that is scattered abroad to mankind in a strange channel to run towards one or a few and the foundation of this is some peculiar and particular siâ—ilitude and likeness in manners and sympathy of disposition which makes the souls of men to melt one into another after some conveâ—se and acquaintance together this is the bond that knits this near society some conformity necessarily presuppoâ—ed to communion and fellowship Now thâ—t which holds so in the communion of man with man must be much moâ—e needâ—ul in man communion with God for all the societies combinations and conjâ—nctions of the creatures are but shadows of this higher communicatiâ—n of the spirit of man with God the Father of spirits And indeed we may find some rude draâ—ghts and resemblances of this divine sâ—ciety and of the rule according to which it must be modell'd in all the friendly or near conjunctions of creatures for every thing is best preserved and agreeth best with things of its own nature see the disposition of the parts of the world things contiguous and nearest other are also likest in nature one to another so it is â—mong men the several agreements
the Moon is not clean and the Sun iâ— spotted in respect of his holiness Angelâ— may be charged with folly Then add unto this to make up the resemblance fuller the bounty and benignity of his influence upon the world the flowings forth of his inâ—â—nit goodnesse that inricheth the whole earth look as the Sun is the greatest and most universal benefactor his influence and heat is thâ— very renovation of the world it makes â—ll new and green and flourishing it puts a youth upon the world and so is the very spring and fountain of life to â—ll subâ—â—nary things How much is that true of the true light of the substantial of whom this Sun is but a shadow He is the life of the world and the light of men Every good gift and every perfect donation descends from him Jam. 1.17 â—is influence is more universal to the beeing to the moving to the living of all things And then Iesus Christ the Sun of Righteousnesse is caâ—ried aâ—oâ—t in the Orb of the Goâ—spel and in his beams there is a healing vertue tâ—eâ—e are the refreshment oâ— poor weaâ—ied soulâ— that aâ—e scorched with the anger of God There iâ— an admirable heat and waâ—mnesse of love and affection that this glorious light carries embosomed in it and that is it that pierces into souls and warms hearts and quickens dead spirits and puts a new face upon all again This is the spring of all the life that is truly spiritual and it hath as sweet and comfoâ—tablâ— effects upon the souls of men who receive the truth in love the light in love that is the light with heat as ever-the Sun approaching â—ear the earth hath had upon plants â—nd living creatures And to compleat the resemblance more there may be something of the infallibility and incomprehensibiliâ—y of the Divine Mâ—jesty here represented for though nothing be â—learer then the light yet there is nothing in itâ— own natuâ—e darkeâ— then light That which is so manifest to the eyes How obsâ—ure is it to the understanding Mâ—ny debates anâ— inquiâ—ies have been abouâ— it but yet it is nâ—t known whâ—t tâ—at is by which we know all things Cerâ—ainly such iâ— the Divine Light It iâ— inconceivable and inexpressible thereâ—ore he is â—aid to dwell in light inacâ—essible and full of glory 1 â—im 6.16 There is a two-â—oâ—d daâ—knesse that hinderâ— uâ— to see God a daâ—knesse of ignoâ—ance in uâ— and a daâ—kneâ—â— of inaccessible light in him the one is a vail upon our hearts wâ—ich blinds and darkens the souls of men that they do not see that which is manifest of God even in hiâ— works O that cloud of unbelief that is spread over oâ—r soulâ— which hinderâ— the glorious â—ayes of that Divine Light to shine into them Thiâ— darknesse Sâ—tan contributeâ— much to who is the Prince of darknâ—sse 2 Cor. 4.4 this makes the most part of souls like dungeons within when the glorious light of the Gospel surrounds them without this earthlinesse and carnality of our hearts makes them like the earth receive only the light in the upper and outward supeâ—fice and not suffer it to be â—ransmitted into our hâ—arts to change them But when it pleaseth him who at the fiâ—st by a word of power commanded light to shine out of dâ—rknesse he can scatter that cloud of ignorance â—nd draw away â—he vail of unbelief and can by hiâ— power â—nd art so transform the soul aâ— to â—â—moâ—e its earthly quality and make it transpaâ—â—â—t and pure and then the light will sâ—ine in to 〈◊〉 heart 〈◊〉 get free accesse into the soul. But â—â—â—ough this daâ—knâ—sâ—e weâ—e wholly removed â—â—ere is anotheâ— daâ—knesse that ariseth not fâ—om â—he wanâ— oâ— light but â—â—om the excâ—ssive supeâ—-â—bundance oâ— light Caligo 〈◊〉 nimiae that is a divine daâ—knessâ— a daâ—knesse oâ— glory such an infiniâ— excâ—sse and superplus â—f light â—nd glory above all created capaciâ—ies that it dazâ—es and câ—nfoundâ— all â—â—â—tal or created undeâ—standingâ— We 〈◊〉 sâ—me shadâ—ws oâ—â—his if we look up to tâ—e clear Sun we are able to see nothing â—or too much light there is such an infinit disproportion heâ—e between the eye of our mind and this diâ—ine light of glory that if we cuâ—iously pâ—y â—nto it it is raâ—her câ—nfounding and astonishing and therefore it fills the souls of Saints with continual silent admiâ—ation and adoration SERMON XI· 1 Joh. 1.5 This then is the message which we have heard of him and declare unto you that God is light and in him is no darknesse at all TRue Religion consists not only in the knowledge of God but especially in conformity to him and communion with him Communion and fellowship with God is the great end and design of the Gospel and it is the greâ—â— resulâ— of all a Chriâ—â—ianâ— painâ— and progresse it iâ— not only the greatest part of Religion bâ—t the veâ—y â—eward of Religion too â—or piety hath its reward of happineâ—s in the bosome oâ— it without borrowing fâ—om exteâ—nal things Now thâ—t which this sweet and fragrant fâ—uit whicâ— perâ—umeâ— all the soul with delight and â—ills it with joy springs out oâ— is Conformity to Gâ—d aâ—â—imilation oâ— natuâ—e â—nd dispoâ—ition some likenesse to God imprinted on tâ—e soul again in holy affections and diâ—positions a co-incidency oâ— our will with the will of God a drowâ—ing of it in the sea of his good pleasuâ—e his Law in the inwaâ—d paâ—ts Now what is the root of this coâ—â—oâ—mity but the knowledge of God this is that which hath a veâ—â—ue to tranâ—â—oâ—m the soul into his similitude You see then wheâ—e tâ—ue Religion begins lowest and by what means it grows up to the sweet fruit of that eternal joy that shall be pressed out of the Gâ—apes of fellowship with God â—o then whatsoever is declared of God unto uâ— in hiâ— Woâ—d whatsoever is holden â—orth of him it is not only set forth to be the subject oâ— our knowledge but especially to be a patteâ—n for imitation and to be an inflaming motive to our affection This is the very substance of the verâ—e This then is the messâ—ge I declare that God is light and this I heaâ—d not â—rom Christ only for the â—atisfaction of my curiosity nor do I declare it to you only that you may know it as if you had no more to do witâ— it but especiâ—lly that ye may know what ye ought to be in conformity to that light the end oâ— your knowing God iâ— to become liker God if so be ye would have communion with him Let us take this rule then to measure all our seaâ—chings aâ—ter God and inquirings into him ceâ—â—ainly there ought to be more meditation and inquiry of heart upon this subject because it is the â—pring of all life to the soul it is that which enâ—icheth it most and fills it with peace joy and delight and brings in a treasure into a manâ— heaâ—t â—uch aâ— Christ speaks of A good man out of the good treasure of his heart
lifted up to God Since we have then so high a pattern as God becauâ—e he is infiniâ—â—y â—emoved from us in his own natuâ—e we have him expâ—essed to us under the name and notion of light which makes all things manifest Not only as dwelling in inaccâ—ssiâ—le lâ—ght that is in his own incomprehensâ—â—e ineâ—â—able essence even before this light waâ— created for he is in the light and was in the light when there was no Sun to give light because he was in hiâ—self invironed so to speak â—iâ—h the infinit light and splendor of his own understanding and beauty of his own holinesse and so dwelling in an all-fulnesse and self-sufficiency of blessednesse Not only is he thus in the light buâ— he is a light to poor sinners the most communicative being that ceaseth not continually to send â—orth streamings of that light and life into dark and dead souls and therefore he is not only light in himself but a Sun of Righteousness mâ—st beneficial in hiâ— influences most impartial and fâ—ee in his illumination and so he is often called my light and my salvation our light a light to me Psal. 27.1 Micah 7.8 Isai. 42.6 7. Now it is this emission of light from him that fiâ—st drives away that gross darknesse that is over â—oulâ— for till then in the darkness all was hid and covered nothing seen neither our selves nor God neither the temper of our hearts nor the course of our wâ—â—es nor the end they lead to But it is the breaking in of a beam of that Sun of Righteousness that maketh any such dâ—scovery as moâ—es aâ—e not seen till the Sun shine though the house be full of them in daâ—knesse there is nothing but confusion and disorder and light only makes that disorder visible to the soul to the affecting of the heaâ—t Now when once the soul hath received that light there is a desire kindled in the heart after more of it as when the eye hath once perceived the sweetnesâ— and pleasantnesse of the light it opens it self and exposeth it self to a â—uller reception of more and so the soul that is oncâ— thus happily prevented by the fiâ—st salutation and visit of that day-spâ—ing from on high while he was sitting in darknesse and in the shâ—dow of death Luk. 1.78 79. afterward follows after that light and desires nothing more then to be imbosomed with it That tender preventing mercy so drawâ— the heart after it that it can never be at perfect rest tâ—ll the night be wholly spent and all the shadows of it removed and the Sun clearly up above the Horizon and that is the day of that clear vision of Gods face But in the mean time this is the great ambition and indeavour of such an one to walk in that light and this is the very intertainment of that fellowship with God he is already in the light that is to say he is translated from a state of darknesse to light and indowed with the living and saving knowledge of God in Iesus Christ this is his state he is in the lâ—ght one inlightned from above having his eyeâ— opened to discover the mystery of the iniquity of his own heart and to see far off to that bottomlesse pit of misery which his way would lead him to one who hath by this divine illustration discovered eternal things and seen things not seen and withall gotten some knowledge of salvation by the remission of sins Now such an one being thus in the light his duty is and his infinit dignity besides to waâ—k in that light that iâ— to lead all his life under that eternal light of God which shines in the Word and to bring it all forth in his view to make our whole course a progressive motion towards Heaven wherein that glorious light shines most gloriously It is almost all one with that of Pauls to have our conversation in Heaven for to walk in the light it is a kind of elevation of our actions a raising them up to Heaven to that pure light for after that and toward that is the souls design Now to expâ—esse to you in what it coâ—â—ists I desiâ—e not to bâ—â—nch it forth in many particulaâ—s 〈◊〉 â—atheâ— distâ—act the mind then affâ—ct the heaâ—t only you may know it câ—nsiâ—â—â— especiallâ— into the 〈◊〉 reâ—iâ—ements â—f the â—oul to Gâ—d anâ— the ouâ—ward â—â—iâ—ing of that light in our conveâ—â—ation to othâ—â—â— These are the chief paâ—ts oâ— it bâ—â—â—owinâ— from hiâ— light and then 〈◊〉 and imâ—â—â—ting 〈◊〉 to otherâ— by a holy conveâ—satiâ—n Tâ—uâ—â— we must needs conceive that tâ—e most lively and â—â—mixt parâ—â—king of the ligbt of Gâ—d 〈◊〉 the sweetest â—oâ—iety with 〈◊〉 is in the secâ—et withdâ—â—wings of the soul fâ—om the world and reposes upâ—n Gâ—d thoâ—e little intervals and as it weâ—e 〈◊〉 hourâ— of fellowship with God â—hat are taken fâ—om the multitude and 〈◊〉 of our businâ—sse these aâ—e the â—itteâ—â— oppoâ—tunities of the transforming the soul into hiâ— similitude and of purifying it as he is pure of fiâ—ling it with divine light and love fâ—r then the heart lyes as it weâ—e perpendicularly under his beams and is opened beâ—oâ—e him to give admission and entâ—y to this saving tâ—anâ—foâ—ming light and it iâ— the shining of Gods countenance then upon the soâ—l that dâ—aws it most towardâ— conformity with him and leaves an impression of light â—nd love upon the soul Oh that you were moâ—e acquainted with this this apricâ—tion so to speak that iâ— sâ—nning your selveâ— and warming in tâ—e Sun the exposing and opening of your heaâ—tâ— fâ—eqâ—ently in sâ—â—â—et before this Sun of Righâ—eouâ—â—â—sse Nâ—w this if you were acquaint with it would make your light so to shine before men as your Heâ—venly Father may be glorâ—fied Mâ—â— 5.16 aâ—d that is the walking in thâ—â— light of God This makes a Christian to come foâ—th as Moses from the Mount with his â—ace shining he coâ—es out fâ—â—m the retired accâ—sses to Gâ—d wiâ—h a lustâ—e upon hiâ— carriage that may beaâ—tifie the Gospel and as one saith wâ—ll with the Tabâ—eâ— of the Law in both his handâ— wâ—itten in hiâ— pâ—actice the light of the Law shining in his liâ—e and truly this is the Châ—istians 〈◊〉 in his lowâ—r â—phere wâ—eâ—ein he caâ—â—ies abâ—ut that light that is deâ—ived fâ—om the higâ—er light in all his conâ—erse with men it shineâ— from him to the glorifying of him that iâ— the Fâ—ther â—f lights walking â—ighâ—eâ—usly and sobeâ—ly without offenâ—e doing gooâ— to all â—speâ—ially the childâ—en of light extending â—â—â—ces of love and benevoâ—lence to eveâ—y one forbeaâ—ing and forgiving offenceâ— not partaking with other mens sinâ— and finâ—ly declaring in woâ—d and deed that we have communion with the fountain of pure light and one day expect to be translated out of this lower Orâ— wheâ—e we are so far distant from him and fixed in the highest of all where we may hâ—ve the immediat full uninterrupted and clearest aspect of his countenance which shall then make the descâ—iption that
most panick fears and terrours because then there is a party armed within against them which they had disarmed in security and kept in chains So whensoever such men of such high pretensions and sublime professions who love to speak noâ—hing but mysteries and presume to such gloâ—iouâ—â—iâ—coveâ—ies of new lights of spiritual mysteâ—ies when these I say â—ave flattered themselves 〈◊〉 a season in the monstruous exorbitant conceit of their own peâ—fection and immunity from 〈◊〉 and it may be deceived some others too when they have lived sâ—me time in this golden dâ—eam of innocency the time will come either when the mighty hand of God is on them here or when they must enter eternity that they shall awake and find all their iniquities in â—attel array mustered by the Lord of hosts in their conâ—cience against themselves and then they shall be the â—aâ—est exâ—mples of fear terrour and unbelief who pâ—etended to the greatest confidence cleaâ—nesse and innocency My beloved let us establish this as an infallible rule to discern the spirits by and to know what Religion is if it tend to glorifie Gâ—d and â—base man to make him more humble as well as holy if it give the tâ—ue and perfect discovery of God to man and of man to himself that is true Religion and undefiled But away with these sublime speculations these winged and airy mysteries those pretensions to high discoveries and new lightâ— iâ— theâ— do not increase that good old light of humble walking with thy God c. if they tend to the loosing of the obligation of divine commandâ— off thee if they ravish man so high that he seeth not himself any more to be a poor miserable and darkned creature Certainly that is no fellowship with the pure light which is not continually the discovery and further manâ—festation oâ— more sin and darknesse in us For what is a mans light in the daâ—k night of this liâ—e but the clearer â—ight of that darknesse that is in man and his holinesse what is it but the abhorring of himself for that It is true something â—urther is attained then the knowing of this but it is alwayes so far short of that original pattern that the best way of expâ—essing our conformity to it is by how much we apprehend our distance â—nd difformity from it But my beloved this is not all that is here meant nor must we take it so grosly as if this did only check the open professors of a sinlesse spotlesse sanctity Nay certainly there is another way of saying this then by the tongue and many other wayes of self-deceiving then that grosse one many more universal and more dangerous because lesse discernable There is something of this that even true believers may fall into and there is something of it more common to the generality of professed Christians Among believers in Christ there is much difference in self-judging extream contâ—arieties both between diverse persons and in one and the same at diverse times You know that some are kept in the open view of their own sins and infirmities and while they aim at holiness they are wholly disabled to that worthy indeavour by their discouragements arising from the apprehension of their own weaknesse and infinit short-coming Now to elevat and strengthen such â—pirits that word was seasonably cast in and the blood of Iesus Christ cleanseth from all sin For iâ— properly belongs to the comfort of such fainting â—oulâ— and it is all one as if he had said up and be doing and the blood of Christ shall cleanâ—e your evil doings He goeth not about to perswâ—de them to have better thoughts of themselves or lower apprehensions of their sins but only to have higher and more suitable thoughts of Christ and the vertue of his blood And thiâ— is the only cure not to abate from that low esteem of our selves but to add to the esteem and grow in the lively apprehension of Christ. I would not counsel you to think your selâ—eâ— better but to think better of him that all your confidence may aâ—ise from him Now there are others and it may be that same peâ—son at another time for the â—ind of temptation windes about and is sometimes in one corner sometimes in another our adveâ—â—ary useth many stratagems and will seem to flee before us in yeelding us the victory over our unbelief that he may in his flight retuâ—n and throw some other dart upon us unawares when they have attained any â—eâ—vency of desireâ— and hight of design after holinesse and walking with God and thiâ— iâ— seconded with any lively indeavours and this confirmed and stâ—engthned with these presences of God aâ—d accesses into the soul that fill it with some sweetnesse then I say they are ready to appâ—ehend too highly of themselves as if they had aâ—tained and to look below upon others with some disdain then theâ—e is not that pâ—esent discovâ—ry of themselves that may intermingle humble mourning with it but a kind of unequal measuring their attainments by their desiâ—es which in all true Châ—istians are exceedingly mounted above themselves Now indeed this is in effect and really to say we have no sin Heâ—ein is a delusion a self-deceiving fancy that begets too much self-pleasing Let us know where our stance is infinitly below either our duty or our desiâ—e and re-mind this often that we may not be in hazaâ—d to be drunk with self-self-love and self-deceit in this particular Besides are there not many Châ—istianâ— that haâ—ing been once illuminated and had some serious exercises in their souls both of sorrow for sin and fear of wrath and comfort by the Gospel and being accustomed to some discharge of religious duties in private and publick they sit down here and hath not mind of further progresse they think if they keep that stance they are well and so have few designs or indeavours after more communion with God or puriâ—ication from sin Now this makes them degenerat to foâ—mality they wither and become baâ—â—en and are exposed by this to many temptations which overcome them But my beloved is not this really and indeed to say we have no sin Do not your walking and the postuâ—e of your spirits import so much as if you hâ—d no sin to wrestle with no more holinesse to aspire unto as if you had no further race to run to obtain the Crown Do not deceive your selves by thinking it sufficient to have so much honesty and grace as in your opinion may put you over the black line of irregeneration as if ye would seek no more then iâ— precisely necessary for salvation Truly if ye be so minded you give a miserable hint that you are not yet translated from the black side of darknesse I do not say that all such are unconverted but if you continue thus without stiring up your selves to a daily conversion and râ—novation ye do too much to blot out the evidence of your conversion and at length it may prove to some a
then sin not against love Hatred of any good thing is deformed but the hatred of the beautiful image of the original love that is monstruous God is love and in his love is your life and light then to sin against him it is not simple disobedience nor is it only grosser rebellion but it hath that abominable slain of ingratitude in it Do you read that it is written he is holy then sin not for this is most repugnant to his holinesse his holy eyes cannot see it Therefore if thou would have him look upon thee with favour thou must not look upon sin with savour or intertain it with delight Is it written that he is great and powerful then sin not that were madnesse Is it written that he is good and graciouâ— then it is written that ye sin not for that were wickâ—dnesse it were an unspeakablâ— folly and madnesse to ofâ—end so great a God that can so easily avenge himself and it were abominable perversnesse and wickednesse to sin against so good and gracious a God who though he may avenge himself yet ofâ—ers pardon and peace and beseecheth us to accept it Is he just then sin not for he will not acquit the wicked nor hold them guilâ—lesse them who do acquit themselves and yet hold by their sins And is he merciful then O then sin not because he hath acquitted theâ— because he is ready to blot out thy guilt wilt thou sin against mercy that must save thee Again is it written that the blood of Iesus Christ cleanseth from all sin that is written that ye sin not It is true it is written because â—e have sinned already that ye may know how it may be pardoned But moreover it is written that ye sin no more that so more sin may be prevented at least deliberat continued walking in sin so that this blood hath a twofold vertuâ— and use To be the greatest incouragement to a soul troubled for sin and the chiefest argâ—ment and inducement for â— soul not to sin this medicine or this plaister hath two notable vertues restorative and preservative to restore the bones that already are broken through falling in sin and to preserve our feet from fâ—rther falling in sin It hâ—th a healing vertue for these bruiâ—es that are in the soul and besides it is an antidot and soveraign preservative against the poyson â—nd infection of sin and the world What motive is like this the Son of God shed his blood for our sins they cost a dear price O how precious was the ransome More precious then Gold and Silver â—nd precious Stones because the redemption of the soul is so precious that it would have ceaseâ— for ever without it Now what soul can deliberatly think of this â—nd receive it with any affection into the heart but he shall find the most vehement perswasion against sin he cannot but behold the hainousnesse â—nd infinit evil that is in it which required such an infinit recompence And can a soul on that view run to the puddle and defile again when he sees how dearly the fountain for cleansing was purchâ—sed Can â— believing heart have such treacherous thoughts harboured within him to crucifie afresh the Lorâ— of glory and as it were to trample under foot his blood No certainly he that believes in this blood cannot use it so dishonourably and basely As it is written that he sin not so he readâ— it and believes it that he may not sin as well 〈◊〉 becausâ— he hath sinned Many speak of this blood and think they â—pply it to thâ— cleansing of theiâ— sin past but it is rather that they may sin with more liberty â—s if the end of vomiting up a surfeit of sin were to surfeit more and the end of washing were nothing else but to defile again Ceâ—tainly this blood iâ— not for such souls not one woâ—d of comfort in the Word not one drop of hope in the blood to them who pretend to believe in Christs blood and continue in sin as fresh and lively as eveâ— they did nothing abated of their desires or customs But if we confesse our sins God will forgive say you and this we may do at any time and this we do daily Nay but saith Iohn this is written that you sin not not to incourage you to sin It is not recorded for this end that you may live after your own imaginations and former customs with â—ecurity and peace upon this presumption that pardon is easily procurable if â— say God have mercy upon me ere I die Do not deceive your selves for it is written for the just contrary that you sin no more and return no more to folly If he had said if we sin though we confesse yet he â—s just to punish us you would then be driven to desperation and from that to â— desperat conclusion since we must be punished however let â—s not punish our selves here in mortifying our flesh Let us eat and drink for to morrow we shall die Diâ— we must let us deserve it for where there is no hope there is no help for reformation But now when there is such an unexpected proposal of grace when God who is freâ— to punish us becomes indebted by his promise to â—orgive our debts we humbly submitting to him and confâ—ssing our guilâ—inesse this suâ—pâ—isâ—l of clemency and moderation should yea certainly will overcome any heart that truly believes it and conquer it to his love and obedience The more easily he forgive sin the more hâ—rdly will a believing heart be dâ—awn to sin You know any ingenuouâ— spiâ—it will more easily be conquered by kindnesse and condeâ—cendency then severity and violence these cords of love are the cordâ— of a maâ— â—uited to the nature of man in whom theâ—e is any spaâ—kle of ingenuity remaining how often have men been ingaged and overcome by clemency and goodness who could not be conquered by force of arms Enemies have been made frienâ—s by thiâ— means â—uch power is in it to knit hearts together Augustus when he was acquainted with the conspiâ—acy of one of his chief Minions Cinna whom he had made a fâ—iend of an enemy by kindnesse and courtesie takes the sâ—me way to make of a traitor a constant friend he doth not punish him as he had done others but calls for him â—nd declareâ— unto him his vile ingratitude that when he had given him life and liberty he should conspire to take away his Princes life well when he is confounded and astonished and cannot open his mouth saith Augustus I give thee thy life â—gain first an open enemy and now a traitor yet from this day let an inviolâ—ble fâ—iendship be bound up between us and so it proved for this way of dealing did totally oveâ—come his heart and blot out all â—editious thoughâ—â— But O how incomparably greater is his condescendency and clemency whose Person is â—o high and sacred whose Laws are so just â—nd holy and we so baâ—e â—nd wretched to pardon â—uch
Tâ—ibunal which this processe originally flows from one greater then the conscience who speaks to us in his Word and hath written his charge and sentence against us and this is it which â—ets the soul most on edge and it is but the very apprehension of that higher judgment which is the gall and wormwood the poâ—â—on of these challenges in the conscience I would desire you to look upon this and consider that there is a sentence past in the Word of God upon all your actions that the wrath of God is revealed in the Scriptures as due to you however you may flatter your selves in your sins and fancy an immunity from wrath though you live in sin I wish ye were once perswaded of this that all sinners must once appear before Gods Tribunal and hear the righteous sentence of the duenesse of punishment pronounced I say all must once appear either to hear and believe it or to see it executed the wisdom of God requires that all mens guilt which is a transgression of the Law should once come to a judicial tryal and decision by the Law and either this must be done in your own consciences here thâ—t ye may sist your selves before him and take with your sins and humble your selves in his sight and then the matter is put over upon a Mediator or else you must give him leave nay he will take leave to cite you to appear to see the sentence executed which was pronounced since ye would not apply it to your own heartâ— O happy is that soul that anticipatâ— that great day of final judgment by a previous self-judgment and self-tâ—yal Well then hath the Scriptureâ— included all under sin that all men might be guilty and every mouth stopt before God Rom. 3.19 What shall we do then Since righteousnesse and justice is against us who can plead for us It would seem that there could be no relaxing no repealing no dispensing with this Law at least that iâ— there be any thing of that kind that righteousnesse and judgment can have no hand in it Yet behold what follows We have an advocate c. And an Advocate his office is to sue out the Cliants right from principles of Justice elsewhere Christ hath the office of a Iudge here is an Advocate for the party and both of these may have a comfortable conâ—ideration Ioh. 5.22 The Father judgeth none but hath committed all judgment to the Son And yet here we have an Advocate with the Father and that is with the Father as Judge these do not crosse one another but to make out our abundant consolation that one intire office of our Saviour is represented under all these various 〈◊〉 suited to our capacity A Judge he is yea his Tribunal is the highest and â—upream from which there is no appeal the ultimat decision lyes here of all capital or soul caâ—es or causes It is true the Father doth not wholly divest himself of Judgment and Authority in the matters of life and death for the Gospel is his contrivance as it was the Sons but Christ is as it were substituted his Vicegerent in the administration of the second Covenant You read of a preparatory Tribunal erected in the Word by God the Creator that is of the Law which condems us Now such is the mercy and grace and free love of God that he hath relaxed that sentence as to the persons he hath not taken that advantage which in Justice he had against us but upon some valuable considerations hath committed to the Son a royal power of prescribing new Laws of life and death and new terms of salvation and Christ having at his Fathers will satisfied the Law in what it did threaten us he is as it were in compensation of such a great service made Lord and King both of the deaâ— and living Rom. 14.9 And all things in Heaven and earth are given to him Mat. 18.29 Joh. 13 3. And therefore what ever soul is agrieved under the accusation and charge of the Law hath liberty yea and is called to it of duty to appeal unto this new erected Tribunal where Christ sits to dispense life according to the terms of grace and he may be sure the Father will not judge him â—â—coâ—ding to the Law if tâ—e Son absolve him in the Gospel Now with this it consists that he who hath all final judgment in hiâ— hand yet he is ouâ— advocate in another consideâ—ation as we consider God the â—â—ther sitting upon the Tribunal oâ— Justice and pâ—oceeding accoâ—ding to the teâ—ms and â—enor oâ— hiâ— fiâ—sâ— Law oâ— Covenant of life anâ— death then Christ comeâ— in with hiâ— advocation for poor sinners and sustainâ— their persons and maintains their cause even from the pâ—inciples of Justice he presents his satisâ—actoâ—y â—â—câ—ifice and pleads that we are not to be charged with that punishment that he hath suffeâ—ed bâ—cause he hath indeed fulfiâ—led our legal righteousness and by this means the Laws moâ—th iâ— stoâ—t which hâ—d stopt our mouth and the â—inner i◠〈◊〉 who was â—ound guilty Thuâ— you see the salvation and absolution of believers is wondeâ—fully â—â—cuâ—ed â—or theâ—e is a sentence â—or it in the Coâ—â—t of the Gospel pronounced by the Sâ—â— but lâ—st you think he should usuâ—p such an absolute power then hear that he iâ— an advoâ—ate to plead out the equity and justice of it beâ—oâ—e the very Tribunal of the Law that the Law it sâ—lf being the â—ule the Father himself who made the Law being the Judge the poor soul that flyes unto him as a â—eâ—uge may be saved since what is craved of us it gets in him and is as fully satisfied that way as it could have beâ—n by us therefore that same righteousnesse which bids condemn the sinner commands to save the believer in Christ though a sinner What shall a â—oul then â—eaâ— who shall condemn it is Christ that justifieth â—or he is Judge of liâ—e and death and that is much but it is the Father that justifieth and that is more whatsoever Tribunal you be cited unto you may be sure Is it the Gospel then the Son is Judge Is it the â—aw then the Son is advocate He will not only give liâ—e himâ—elâ— but see that his Father do it and waâ—â—and you from all back-hazaâ—ds Nay beâ—ore the matter shall misgive as he comes down from off the Throne to stand at the Bar and plead for sinners who devolve themselves upon him so he will not spare if need require to degrade himâ—elâ— fuâ—ther if I may so say and of an advocate become a supplicant And truly he ceased not in the dayes of his flesh to pray for us with strong cryes and tears Heb. 7. And now he lives still to make intercession for us He can turn from the plea of justice to the intercession and supplication of mercy and if stâ—ict justice will not help him yet grace and savour he is sure will not disappoint him There is a divine contexture
never so much multiplied come to nothing amount not beyond nothing but set him before them put Christ on the head of them and he signifies more then they all do and gives them all some estimation in the compt And so they stand in Pauls calculation Phil. 3. which he makes with very great assurance and confidence yea doubtlesse I count all dung but the superexcellent knowledge of Christ. Christ is only the figure that hath signification and gives signification to other things But in this businesse the consideration of the persons interessed he and us maketh us behold a great Emphasiâ— in the Gospel he a propitiation and that for our sins is â— strâ—ngâ— combination of wonders If it had been some other person lesse distant from us that wâ—râ— thus given for us and standing in our room then we would have better understood the exchange Things of like worâ—h to be thus shufâ—ed together and stand in one â—nothers place is not so strange But between the persons mentioned him and us there is such an infinit distance that it is wonderful how the one descendâ— to the room of the other to become â— sacâ—ificâ— for us O that we could expresse this to our own hearts with all the Emphasis that it hath He the Lord and we the servantâ— he the King and we the poor beggers He the brightnâ—sse of his Fathers glory and we the shame and ignominy of tâ—e whole creation he counting it no robbery to be equal with God and being in the form of God and we not equal to the worst of creatuâ—es because of sin and being in the form of devils Had it been â— holy and righteous man for sinners it had been a strange enough exchange but He is not only holy and harmlesse but higher then the heavens O what a vast descent was this from heaven to earth from a Lord to a servant from an eteâ—nal Spirit to mortal flesh from God to creatuâ—es and to descend thus far for such persons not only unworthy in themselves such as could not conciliat any liking but such as might procure loâ—thing as is described Ezek. 16. and Rom. 5.6 and 1 Pet. 3.18 While we were enemies and might have expected â— commissioner from heaven with vengeance against us Behold how the mysterious designe of love breaks up and opens it self to the world in sending his own Son for us and this is exceedly aggravated from the absolute freedom of it that there was nothing to pre-ingage him to it but infinit impediments in the way to disswade him many impediments of his affection and many difficulties to his power and then no gain nor advantage to be expected from such creatureâ— notwitstanding of such an undertaking for them Now herein is the strongest support of saith and the greatest incentive to love and the mightiest perswasive to obedience that can be I say the strongest support of â—aith for a soul apprehending the greatnesse and hainousnesse of sins and the inviolablenesse of Gods righteousnesse with the purity of his holinesse can hardly be 〈◊〉 that any thing can compeâ—â—â—◠〈◊〉 infinit wâ—ong that is done to his Majesty though ordinaâ—ily the small and superficial appâ—ehenâ—ion of sin makes a kind of facility in this or an empty câ—edulity of the Gospel The reason why most men do not question and doubt of the Gospel and of their acceptance before God is not because they are stablished in the faith but rather because they do not so seriously and deeply believe and ponder their own sins and Gods holinesse which if many did they would find it â— greâ—ter difficulty to attain to a solid and quieting perswasion of the grounds of the Gospel they would find much adoâ— to settle that point of the â—eadinesse of God to pardon and accept sinners But now I say all this difficulty and these clouds of doubts will evanish at the bright appeaâ—ance of this Sun of Righteousnesse that iâ— at the solid consideâ—ation of the glorious excellency of him that was given â— ransome for us herein the soul may be satisfied that God is satisfied when he considers what a person hath undertaken it even Iesus the righteous the only Son of God in whom his soul delighteth whose glorious divine Majesty puts the stamp of infinit worth upon all his sufferings and raiseth up the dignity of the sacrifice beyond the sufferings of all creatures For there are two things needful for the full satisfaction of a troubled soul that apprehends the hainousnesse of sin and hight of wrath nothing can calm and settle this storm but tâ—e appearance of two things First of Gods willingnesse and readinesse to pardon sin and save sinners Next of the anâ—werablenesse of a ransome to his Juâ—â—ice that so there may be no impediment in hiâ— way to forgive Now let this once be estabâ—ished in thy heart that such an one so beloved of God and so equal to God is the propitiation for our sinâ— that God hath sent his only begotten Son for this very businesse unrequired and unknown of us then there is the â—learest demonstration of these two things that câ—n be of the love of God and of the worth of the ransome What difficulty câ—n be supposed in it actually to pardon thy hainous sins when his love hath oveâ—come infinit greater difficulties to send one hiâ— own Son to procure pardon John 3. Certainly it cannot but be the very delight of his heart to forgive sins since he spared not his Son to purchâ—se it since he hath had such an everlâ—sting design of love which broke out in Christs coming and then such a person he is that the merit of his sufferings cannot but be an valuâ—ble and sufficient compensation to justice for our personal exâ—mption because he is one above all of infinite highnesâ—â— and therefore his lownesse hath an infinite worth in it of infinite fulnesse and therefoâ—e his emptinâ—sse is of infinite price of infinite glory and so his shame iâ— equivalent to the shame and malediction of all mankind So then whâ—â—soâ—ver thou apprehend of thy own sins or Gods holinesse that seemeth to render thy pardon difficult lâ—y but in the ballance with that fiâ—st the free and rich â—â—pression of the infinite love of God in sending such an one for a ransome and sure that speaks as much to his readinesse and willingnesse as if a voice spake it just now from heaven and then to take away all scruple lay the infinit worth of his person who is the propitiation with thy sins and it will certainly out-weigh them so that thou may be fully quieted and satiâ—fied in that point that it is as easie for him to pardon as for thee to conâ—esse sin and â—sk pardon nay that he is more ready to give it thee then thou to ask it But in the next place I desire you to look upon this as the greatest incentive of affection O how should it inflame your hearts to consider that such an one became â— sâ—crifice
able to inlighten with the light of consolation the sadliest dejected and 〈◊〉 down soul under the apprehension of the curse and wraâ—h of God due to it for sin and raise it up to the hope of mercy in and through so clearly a revealed Saviour In a word here are to be found convictions for Atheâ—sts piercing rebâ—kes to the prophane clear instructions to the ignorant milk to bâ—â—es in Christ strong meat for the strong strength to the weak â—uickning and reviving for such â—s faint in the way reâ—â—â—ratives for such as are in a decay reclamations and loud oâ—esses after backsliders to recall them breasts of consolations for Zions mourners whether under the first convictions of the Law and pangs of the new birth or under the châ—llenges and compunctions of heart for recidivationâ— and relapses after conversion even while they are groaning â—nder the power and burden of the body of death Rom. 7. And to add no more here are most excellent counsels and directions to serious seekers of fellowship with God to guide them in their way and help them forward to the attainment of that fulness of joy which is to be had in fellowship with the Father and the Son That the Lord may blesse all such to whose hands these Sermons shall câ—me with blessings suitâ—ble to their souls condition esâ—ecially the serious Christian for whose soul furtherance and advancement these Sermons were first Penn'd and now Printed is the most affectionaâ— desire of Thy Servant in the Gospel of our dearest Lord and Saviour A. S. SERMON I· 1 Joh. 1.1 That which was from the beginning which we have heard c. IT is the great qualification of a Disciple or Hearer to be attentive and docile to be capable of teaching and to apply the mind seriously to it it is much to get the ear of a man if his ear be gotten his mind is the more easily gained Therefore those who professed eloquence and studied to perswade men to any thing used in the entry to fall upon some thing that might stir up the attention of their hearers or make them the more inclinable to receive instruction or catch their â—avour or good-will which is of great moment to perswasion for it is sometimes fit to open the passages of the heart by such means that there may be the more easie entry for instruction and perswasion Truly there is something of this Art runs here in a divine channel as indeed all these rules of humane wisdome attain their perfection when they meet with a divine spirit that elevats them to a more transcendâ—nt use Happy was that eloquence of Pauls and something like the sweet inspiâ—ation of Angelâ— by which they prevail with the â—piâ—its of men Nevertheless being crafty â—aith he I caught you with guile â— Cor. 12 16. Theâ—e were piae fraudes wheâ—eby he used to 〈◊〉 poor souls out of the pit and pluck them out of the fire and he that said I will mâ—ke you fiâ—hers of men taught them to use some holy deceit to present some things for the allurement of souls and so to surround and inclose them with most weighty and convincing reasons This beloved Apostle who leaned upon Christs bosome and was likely to learn the very secrets of the art of fishing souls you see how he goeth about the business he useth an holy art in this Preface being about to give a re-capitulation of the whole Gospel and to make a short summary of the Doctrine of it for the more effectual establishment and confirmation of souls already converted and for the more powerful peâ—swasion of others to imbrace it he useth all the skill that can be in the entry to dispose mens hearts to receive it like a wise Orator he labours to make them attentos dociles benevolos to stir up their attention to conciliat their affection and so to make them docile and easily teachable He stirrs up attention when he shews that he is not to speak about trifling light matters or low things or things that do not concern them but concerning the greatest most concerning â—nd important things to them even the word of life in which all their life was wrapt up which though it was ancient in it self yet withall it was a new thing to the world and so for all respects deserved to be taken serious notice of Then he conciliats their benevolence and good-will by shewing his own good affection towards them and his great design in it that it was only for their good and salvation that he had nothing else before him but to have them partakers with himself in that same happinesse he had sound a jewel and he hides it not but proclaims it that all men may have fellowship with him and that is with God and that cannot but bring in full joy to the heart Now a soul being made thus attentive and willing to hear it is the best disposition that makes them most capable of being taught If those two stayes were come over the careless regard that is in mens hearts towards the Gospel and the suspicious thoughts and prejudices against the Ambassadours of it then what would hinder to believe it The great miseries of men are Inconsideration and Misapprehension Either men are so noised with other things continually buzzing in their ears and their hearts so possest with the clamours of their lusts and the cryes of the things of this world that they have no leasure so much as to hearken patiently to this blessed sound or to apprehend seriously what weight and moment lyes in it and so the most part of men cannot give that â—â—rnest and deep attention that is necâ—ssâ—â—iâ—y â—equiâ—ed foâ— this divine teaching or else there aâ—e mâ—ny mistakes and misconceptionâ— of the Gospel which sometimes arise to that hight of â—easoning agâ—inst God and prejâ—dices against them that caâ—â—y this message which usually aâ—e joyned together and theâ—e stop 〈◊〉 eaâ—s of men against the wisest and most poweâ—ful inchantment of Pâ—eaching that it gains not much gâ—ound on them O that ye would once listen to the Gospel Heaâ—ken and incline your ears unto me iâ— the Lords fiâ—st great request and iâ— once you do but seâ—ioâ—sly apply your minds and hearts to see what is held out unto you and to prove what good iâ— in it certainly these sure and eveâ—lasting meâ—cies will mercifully and sweetly câ—tch you with guile and deceive you if I may say so to your eternal advantage Wisdome the Fathers wisdome begs but an equal heaâ—ing of you let her have but a patient hearing and a silent impartial judgement of the heart and she will caâ—â—y it off all that suit you It is lamentable that the voice of God should be out-cryed by mens continual uninterrupted flood of businesse that fills the heart with a continual noise and keeps men in such a constant hurry and distemper that they can give time and patieâ—â—e to nothing else and this is only the advantage the world and