Thy servant in the gospel of our dearest Lord and Saviour, A. S.



Sermon I.

1 John i. 1.—"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life."

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 persuade 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 favour or good-will, which is of great moment to persuasion, for it is sometimes fit to open the passages of the heart by such means, that there may be the more easy entry for instruction and persuasion. Truly there is something of this art runs here in a divine channel; as indeed all these rules of human wisdom attain their perfection, when they meet with a divine Spirit, that elevates them to a more transcendent use. Happy was that eloquence of Paul's, and something like the sweet inspiration of angels, by which they prevail with the spirits of men. "Nevertheless, being crafty, (saith he,) I caught you with guile," 2 Cor. xii. 16. These were piae fraudes,(222) whereby he used to catch poor souls out of the pit, and pluck them out of the fire; and he that said, "I will make you fishers of men," taught them to use some holy deceit, to present some things for the allurement of souls, and so to surround and enclose them with most weighty and convincing reasons. This beloved apostle, who leaned upon Christ's bosom, 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 recapitulation 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 powerful persuasion of others to embrace it, he useth all the skill that can be in the entry, to dispose men's hearts to receive it. Like a wise orator, he labours to make them allentos, dociles, et benevolos, to stir up their attention, to conciliate their affection, and so to make them docile and easily teachable. He stirs up attention, when he shows 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, and important things to them, even the Word of life, in which all their life was wrapt up, which, though it was ancient in itself, yet withal it was a new thing to the world, and so for all respects deserved to be taken serious notice of. Then he conciliates their benevolence and good will, by showing 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 happiness. He had found 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 stays were come over,—the careless regard that is in men's hearts towards the gospel, and the suspicious thoughts and prejudices against the ambassadors 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 possessed with the clamours of their lusts, and the cries of the things of this world, that they have no leisure so much as to hearken patiently to this blessed sound, or to apprehend seriously what weight and moment lies in it, and so the most part of men cannot give that earnest and deep attention that is necessarily required for this divine teaching, or else there are many mistakes and misconceptions of the gospel, which sometimes arise to that height of reasoning against God and prejudices against them that carry this message, which usually are joined together, (and these stop the ears of men against the wisest and most powerful enchantment of preaching,) that it gains not much ground on them. O! that ye would once listen to the gospel. Hearken and incline your ears unto me, is the Lord's first great request, and if once you do but seriously apply your minds and hearts to see what is held out unto you, and to prove what good is in it certainly these sure and everlasting mercies will mercifully and sweetly catch you with guile, and deceive you (if I may say so) to your eternal advantage. Wisdom, the Father's wisdom, begs but an equal hearing of you. Let her have but a patient hearing, and a silent impartial judgment of the heart, and she will carry it off from all that suit(223) you. It is lamentable that the voice of God should be out cried by men's continual uninterrupted flood of business, that fills the heart with a continual noise, and keeps men in such a constant hurry and distemper that they can give time and patience to nothing else. And this is only the advantage the world and the lusts of it have, for if they come once under a sober and serious examination, and the other party, that is, Jesus Christ and the word of life, might have the liberty to be heard in the inward retired thoughts of the heart, it would soon be found how unequal they are, and that all their efficacy consists in our ignorance, and their strength in our weakness. Certainly Christ would carry it, to the conviction of all that is in the soul. I beseech you let us give him this attention.

He that answers a tale before he hears it, it is a folly and weakness to him. A folly certainly it is to give this gospel a repulse before ye hear it. It promiseth life and immortality, which nothing else doth. And you entertain other things upon lower promises and expectations, even after frequent experiences of their deceitfulness. What a madness then is it to hear this promise of life in Christ so often beaten upon you, and yet never so much as to put him to the proof of it, and to put him off continually who knocks at your hearts, before you will consider attentively, who it is that thus importunes you! O my beloved, that you would hear him to Amen. Let him speak freely to your hearts, and commune with them in the night on your beds, in your greatest retirement from other things, that you may not be disturbed by the noise of your lusts and business, and I persuade myself, you who have now least mind of this life, and joy in God, should find it, and find it in him. But to cut off all convictions and persuasions at first, and to set such a guard at your minds to provide that nothing of that kind come in, or else that it be cast out as an enemy, this is unequal, ignorant, and unreasonable dealing, which you alone will repent of, it may be too late, when past remedy.

He propounds that which he is to speak in the fittest way, for the commendation of it to their hearts, and oh! how vast a difference betwixt this, and the ordinary subject of men's discourses. Our ears are filled continually with reports, and it is the usual way of men to delight to hear, and to report even those things that are not so delightful in themselves. And truly there are not many occurrences in the world (suppose you had a diurnal of affairs of all men every week) that can give any solid refreshment to the heart, except in the holy meditation of the vanity, vexation, and inconstancy that God hath subjected all those things unto. But it is sad that Christians, who have so noble and divine, so pleasant and profitable things to speak upon one to another, are notwithstanding as much subject to that Athenian disease, to be itching after new things continually, and to spend our time this way, to report, and to hear news. And, alas! what are those things that are tossed up and down continually, but the follies, weaknesses, impotencies and wickedness, ambition and avarice of men, the iniquity and impiety of the world that lies in wickedness? And is there any thing in this, either pleasant or profitable, that we should delight to entertain our own thoughts, and others' ears with them? But the subject that is here entreated of, is of another nature. Nothing in itself so excellent, nothing to us so convenient. That which was from the beginning, of the Word of life, we declare unto you. O how pleasant and sweet a voice is that which sounds from heaven, be those confused noises(224) are, that arise from the earth! This is a message that is come from heaven, with him that came down from it. And indeed that is the airth(225) from whence good news hath come. Since the first curse was pronounced upon the earth, the earth hath brought forth nothing but thorns and briars of contention, strife, sorrow, and vexation. Only from above hath this message been sent to renew the world again, and recreate it, as it were. There are four properties by which this infinitely surpasses all other things that can be told you. For itself it is most excellent; for its endurance it is most ancient, and to us it is most profitable, and both in itself, and to us, it is most certain, and by these the apostle labours to prepare their hearts to serious attention.

For the excellency of the subject that he is to declare,—it is incomparable, for it is no less than that Jewel that is hid in the mine of the scriptures, which he, as it were, digs up, and shows and offers unto them,—that Jewel (I say) which when a man hath found, he may sell all to buy it,—that Jewel, more precious than the most precious desires and delights of men, even Jesus Christ, the substantial Word of life, who is the substance of all the shadows of the Old Testament, the end of that ministry, the accomplishment of the promises, and the very life of all religion, without which there is nothing more vain and empty. It is true, the gospel is the word of life, and holds out salvation to poor sinners, but yet it is Christ that is the life of that word, not only as touching the efficacy and power of it, but as touching the efficacy of it, for the gospel is a word of life only, because it speaks of him who is the life and the light of men. It is but a report of the true life, as John said, "I am not that light, but am sent to bear witness of that light," John i. 8. So the gospel, though it be called "the power of God to salvation," (Rom. i. 16.) and "the savour of life," and "the gospel of salvation," (Eph. i. 13.) yet it is not that true life, but only a testimony and declaration of it. It hath not life and immortality in itself, but only the bringing of those to light, and to the knowledge of men, 2 Tim. i. 10. It is a discovery where these treasures are lying, for the searching and finding.

To speak of this Word of life, Jesus Christ, according to his eternal subsistence in the infinite understanding of the Father, would certainly require a divine spirit, more elevated above the ordinary sphere of men, and separate from that earthliness and impurity that makes us incapable of seeing that holy and pure Majesty. Angels were but low messengers for this. For how can they express to us what they cannot conceive themselves, and therefore wonder at the mystery of it? I confess, the best way of speaking of these things, which so infinitely surpass created capacities, were to sit down in silence, and wonder at them, and withal to taste such a sweetness, in the immense greatness and infinite mysteriousness of what we believe, as might ravish the soul more, after that which is unknown, than all the perfections of the world known and seen to the bottom can do. This doctrine of the holy Trinity hath been propagated from the beginning of the world, even among the heathens, and derived by tradition from the first fathers, or the Hebrews, to neighbour nations; and therefore they speak many divine things of that infinite, supreme Being, who is the foundation of the whole creation, and that he created all things by his most divine Word, and that his blessed Spirit is the union and bond of both, and of all things besides. It is known what mysteries the Pythagoreans(226) apprehended in the number of three, what perfection they imagined to be in it, so much was let out, as might either make them without excuse, or prepare the world to receive readily the light, when it should be clearly revealed. It is commonly held forth, that this eternal Word is the birth of the infinite understanding of God, reflecting upon his own most absolute and perfect Being, which is illustrated by some poor comparison to us creatures, who form in our minds in the understanding of any thing, an inward word or image of the object some representation and similitude of that we understand. And this is more perfect than any external vocal expression can be. So we have a weak and finite conception of the acting of that infinite wisdom of God, by which he knows himself, that there results, as it were, upon it, the perfect substantial image, and the express character of the divine essence, and therefore is the Son of God called "the Word" which was with God, and "the Wisdom" of the Father, because he is, as it were, the very birth of his understanding and not only the image of his own essence but the idea, in which he conceived, and by which he created the visible world. Then we use to conceive the Holy Ghost as the production of his blessed will, whereby he loves, delights and hath complacency in his own all sufficient, all blessed Being, which he himself alone perfectly comprehends, by his infinite understanding, and therefore called, "the Spirit," a word borrowed from resemblance to poor creatures, who have many impulses, and inclinations to several things, and are carried to motion and action, rather from that part which is invisible in them, the subtilest part, therefore called spirits. So the Lord applies his almighty power, and exerciseth his infinite wisdom according to the pleasure and determination of his will, for that seems to be the immediate principle of working. Therefore there is mention made of the Spirit, in the creation of the world. He sent out his Spirit, and they were created, Psal. civ. 30. These are the weak and low attempts of men to reach the height of that unsearchable mystery. Such conjectures we have of this word of God, and his eternal generation, as if trees could take upon them to understand the nature of beasts, or as if beasts would presume to give an account of the spirit that acts in men. Certainly the distance is infinitely greater between God and us and he must needs behold greater vanity, folly, and darkness, in our clearest apprehensions of his majesty than we could find in the reasonings and conceptions of beasts about our nature. When our own conception in the womb is such a mystery, as made David to say, O how wonderfully am I made, and fearfully! he saw a curious art and wisdom in it that he could not understand, and he believed an infinite power he could not conceive, which surprised his soul with such unexpected matter of wonder, as made him fear and tremble at the thought of it,—I say, when the generation of a poor creature hath so much depth of wisdom in it, how canst thou think to understand that everlasting wonder of angels, the birth and conception of that eternal wisdom of God? And if thou canst not understand from whence the wind comes, and whither it goes, or how thine own spirits beat in thy veins, what is the production of them, and what their motions, how can we then conceive the procession of the holy Ghost, "which eye hath not seen, nor ear heard, nor hath it entered into the heart of man to consider it?"



Sermon II.

1 John i. 1.—"That which was from the beginning," &c.

Things are commended sometimes, because they are ancient, especially doctrines in religion, because truth is before error, and falsehood is but an aberration from truth and therefore there is so much plea and contention among men, about antiquity, as if it were the sufficient rule of verity. But the abuse is, that men go not far enough backward in the steps of antiquity, that is, to the most ancient rule, and profession, and practice of truth in scripture, to Christ and his apostles, but halt in their grandfathers' tombs. But sometimes things are commended, because new. The nature of man being inclined to change and variety, and ready to surfeit and loath accustomed things, even as the stomach finds appetite for new and unusual diets, so the mind of man hath a secret longing after new doctrines and things. Now we have both these combined together in this subject, which makes it the more excellent and wonderful,—antiquity, and novelty, for antiquity, it is that which was from the beginning, and which was with the Father, and that is before all antiquity, even from eternity, not only from the beginning of time, but before all time, before all imaginable beginnings. He, of whom he speaks, Christ Jesus, the Father's Word, was with the Father from the beginning, with the Ancient of days who infinitely and unmeasurably antedates all antiquity, to whose endurance all antiquity that is renowned among men, is but novelty, to whom the world is but as of six days standing, or but as of yesterday, if we consider that infinite, beginningless, immeasurable endurance of God, before this world, what a boddom(227) or clew is that, that can never be untwined by the imaginations of men and angels! To all eternity they should never unwind it and come to the end of that thread of the age of the Father and the Son, who possessed one another before the hills were, and before the foundations of the mountains. This is it that maketh religion the richest and most transcendent subject in the world, that it presents us with a twofold eternity, and environs the soul before and behind with an eternity without beginning, only proper to God, and an eternity without and communicated to angels and men from God. That which was from the beginning, and before all beginning, either real or imagined, how much moment and weight is in that, to persuade a soul, and compose it, beyond all the specious and painted appearances of the world! To consider that such a Saviour is holden out unto us, to come unto, and lean upon, that is the Rock of ages, upon whose word this huge frame is bottomed, and stands firm,—one who infinitely exceeds and prevents all things visible or invisible, all their mutations and changes,—one who was possessed of the Father, as his delights, before the foundation of the world, and so most likely to reconcile him to us, and prevail with him, yea, most certainly, they must have one will, and one delight, who were undivided from all eternity, and they then rejoicing in the habitable parts of the earth, taking complacency in their own thoughts of peace and good will they had towards us, afterwards to break forth. And if both delighted in their very projects and plots upon the business, what may we think the accomplishment of the whole design will add, if it were possible to superadd to their delight? I would have you upon this, to gather two considerations, for your edification. One, to think what an incomparably excellent Saviour we have, one with God, equal to him, yea, one with him from all eternity, and so how strong a foundation there is for faith and confidence, what a Rock to establish a tossed soul upon. Man's misery and curse being for all eternity, there is One to deliver from that, who was from all eternity. And who could purchase unto us such absolute blessedness throughout all eternity, who was not himself from all eternity? What marvellous congruity and beauty is in the ways of God? How is all fitted and framed by infinite wisdom, to the end that we may have strong consolation? Do you not see the infinite evil and heinousness of sin, in the giving of such a precious ransom for it? O how is the black visage of sin portrayed in the beauty and glory of the Mediator's person? How is it painted, even to horror, in his death? Again, what divinity and worth is put upon the immortal soul of man, that is but of yesterday, since the beginning, when he that was the delight of God, before all beginning, is weighed in the balance, as it were with it, and no other thing found sufficient for exchange and compensation, that the soul may be redeemed? And doth not this answer all the jealousies and suspicious thoughts, and fearful apprehensions, arising from the consideration of our own weakness and infirmity, when such an One is offered, as is able to save to the utmost? Then I would desire you may believe, that the Father is as well minded to the salvation of sinners, as the Son, for they were sweet company together from all eternity, and, as it were, contrived this plot and design between them, to save and redeem mankind. Some entertain harsher thoughts of the Father, as if Christ were more accessible, and exorable. But the truth is, he hath given his Son this command, and therefore he professed, that it was not so much his will, as his Father's, he was about. Therefore correct your apprehensions, do not stand aback from the Father, as it were till you have prevailed with Christ. No, that is not the way. Come in your first address to the Father, in the Son, for so he wills you, not because he must be overcome by his Son's persuasion but because he would have his love to run in that channel through Christ to us. And indeed our Saviour was much in holding out the love of the Father, and laboured to persuade the world of it. Withal, I wish you to consider whom ye neglect and despise who hear this gospel duly, and the Word of life holden out unto you and yet suffer not your hearts to be moved, or stirred after him. Alas, my beloved, to forsake so great a mercy, as the eternal Word of life as the infinite Wisdom of the Father, and to let the offer of this every day run by us, and never to find leisure and vacancy from the multitude of businesses and throng of the thoughts and lusts of the world, never to start so far backward, as to look beyond this world, to God, and his Son Jesus Christ, never to mind seriously either him that was before all things visible, or our own souls, that must survive and outlive all this visible frame. This, I say, is the great misery and condemnation of the world, that this eternal Light hath shined, and you love your own darkness better. But be persuaded that one day ye will think one offer of this Word of life better than life—better, infinitely better than the most absolute life that the attendance and concurrence of all the creatures could yield you. O then that ye would incline your ears and hearts to this that is declared unto you to receive this Word of life that was from the beginning, and ye may be persuaded ye shall enjoy a blessedness without end!

But here is withal a newness in this subject, which both increases admiration and may the more engage our affection. For "the life was manifested" saith he, ver. 2, and he is such a Word of life as though he was invisible and untouchable from the beginning, yet he was lately clothed with flesh that made him both visible and capable of being handled. Now truly these are the two poles about which the mystery, glory and wonder of Christianity turns,—the antiquity of his real existence as God, and the lateness or novelty of his appearance in the flesh as man,—nothing so old, for he hath the infinite forestart of the oldest and most ancient creatures. Take those angels, the sons of God, who sung together in the first morning of the creation yet their generation can soon be told, and their years numbered. It is easy to calculate all antiquity, and we should not reach six thousand years, when it is taken at the largest measure. And what are six thousand years in his sight, but as six days when they are past? And if we would run backward, as far before that point of beginning, and calculate other six thousand, yet we are never a jot nearer the age of the Son of God. Suppose a mountain of sand as big as the earth, and an angel to take from it one grain in every year, your imagination would weary itself, ere ye reckoned in what space this mountain should be diminished, or removed. It would certainly trouble the arithmetic of the wisest mathematician. Now imagine as many years or ages of years to have run out before the world took its beginning, as the years in which the angel would exhaust this mountain, yet we have not come a whit nearer the endurance of our Lord and Saviour, whose Being is like a circle, without beginning or end. "Behold he is great and we know him not, and the number of his years cannot be searched out,"? Job xxxvi. 26. And who can tell his generation? The age of this Word is such a labyrinth, with innumerable turnings and windings in it, as will always lead them round that enter in it. And so they are, after the longest progress and search, but just where they were, always beginning, and never coming nearer the beginning of his duration, because it is the beginning of all things that hath a beginning but hath none itself.

Now he that was thus blessed from everlasting, who dwelt in inaccessible light and glory, which no man hath seen, nor can see, infinitely removed from all human capacities and senses,—he, I say begins to be manifested in the fulness of time. And to make himself visible, he takes on our flesh,—and all for this purpose, that he who was the substantial life in himself, and the eternal life, in an essential and necessary way, might become life to poor dead sinners, and communicate to them eternal life. And truly it was no wonder that all ages were in the expectation of this from the beginning of the world since it was first promised,—that the inhabitants of heaven were in a longing expectation to see and look into this mystery, for there is something in it more wonderful than the creation of this huge frame of heaven and earth, God's footstool! The thunder, how glorious and terrible a voice! In a word, the being, the beauty the harmony, and proportion of this huge frame, is but a visible appearance of the invisible God. But in taking on our flesh, the Word is more wonderfully manifested, and made visible, for, in the first, 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 things that were not. Being before all beginning himself, he now takes a beginning, and becomes flesh, that he was not. And what is it in which he was manifested? Is it the spiritual nature of angels? But though that far excel ours yet it is no manifestation of him to us, for he should still be as unknown as ever. Is it in the glory, perfection, and power of the visible world, as in the sun, and lights of heaven? But though that have more show of glory than the flesh of man, yet it makes not much to our comfort,—there would not be so much consolation in that manifestation. 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 manifestation of glory should not be so great, yet the manifestation of love is so much the greater. And this is the great design, "God so loved the world" &c. John iii. Nay, I may say, even the glory of the only begotten Son of God was the more visibly manifested, that he appeared in so low and unequal a shape. For power to show itself in weakness, for glory to appear in baseness, for divinity to kythe(228) in humanity, and such glorious rays to break forth from under such a dark cloud, this was greater glory, and more majesty, than if he had only showed himself in the perfection of the creatures. Now it is easy to distinguish the vail from that it covers,—to separate infirmity from divinity. But then it had been more difficult, if his outward appearance had been so glorious, to give unto God what was God's, and to give the creatures what was the creatures'. The more near his outward shape had been to his divine nature, the less able had we been to see the glory of his divinity through it.

Now, my beloved, when both these are laid together, the ancientness of our Saviour, and withal 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 sphere, to be apprehended by us,—and for no other end but to make life and immortality to shine forth as beams from him, to the quickening 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 is, that we who are enemies should be made the children of God by him. When the dark and obscure prophesying of this,—when the twilight of Jewish types and shadows did create so much joy in the hearts of believers, insomuch that they longed for and rejoiced to see afar off that day,—when such a dark representation of this Word of life, was the very life of the godly in the world for four thousand years,—O how much is the cause of joy increased, by the rising of the Sun of righteousness himself, and his appearing in the very darkest night of superstition and idolatry that ever was over the world! When the true Life hath risen himself, and brought to open light that life that was obscurely couched up in prophecies and ceremonies, as hid under so many clouds. O then, let us open our hearts to him, and then entertain these new and fresh tidings with new delights. Though these be now more than sixteen hundred years old, yet they are still recent to a believing heart. There is an everlasting spring in them, that sends out every day fresh consolation to souls, as refreshing as the first day this spring was opened. This is the new wine that never grows old, nay, it is rather every generation renewed, with the accession of some new manifestation of the love of God. Christ's incarnation was the first manifestation of the Son, the very morning of light and life, the dayspring visiting the world that was buried in an hellish darkness of heathen idolatry, and even the church of God, in the grave of superstition and corruption of doctrine and manners. Then did that Sun of righteousness first set up his head above the horizon. But it is but one day still. He hath been but coming by degrees to the meridian and "shining more and more to the perfect day." That Sun hath not set since, but made a course, and gone round about the world, in the preaching of the gospel, and brought life and light about, by succession, from one nation to another, and one generation to another. And therefore we ought to entertain it this day with acclamations and jubilation of heart, as the people that lie under the north do welcome the sun when it comes once a year to them. "After that the kindness and love of God our Saviour toward man appeared," Tit. iii. 4, φιλανθρωπα, his kindly and affectionate love to mankind. That is it that shines so brightly. The beams of grace and love to men, are the rays that are scattered from this Sun of righteousness. O the hardness of men's hearts, the impenetrable obstinacy of man, that this cannot melt or pierce! How damnable and miserable a case are they into who can neither be persuaded 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 Christ's majesty nor his humility can draw! Certainly this makes sinners under the gospel in a more deplorable condition than Sodom, because if he had not come, they had not had such sin, but now it is without excuse, &c.



Sermon III.

1 John i. 13.—"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 loved for themselves; but they become the more suitable object of affection, if they have withal some suitableness and conveniency to us. Yet neither the excellency nor conveniency of the object is sufficient to engage the heart, if there be not something in the mind too, suitable to the object; that is, the apprehension of that reality and good that is in it. For, as 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 apprehended to be true, good, and excellent, and then the object of affection is completed. Some things there are in nature, excellent in themselves, but they rather beget admiration than affection, 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 less worth in their own nature than precious stones and such like, yet they are more desired. But there is this lamentable disproportion betwixt our apprehensions 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 suitable to our immortal spirits, but being empty vain shadows, and windy husks, instead of substantial true food, yet there are high apprehensions, and big conceits of them, which is a kind of monstrous production, or empty swelling of the mind, which because it hath no bottom of solidity, it will fail and vanish. Again, take a view of spiritual things, holden out in the gospel, and there is as incongruous and unproportioned carriage of our hearts toward them. They have a certainty and reality and subsistence in themselves, they alone are excellent, and suitable to our spirits. Notwithstanding, the mind of man is most hugely misshapen towards them by unbelief, and hath nothing in his apprehension suitable to the things themselves. They are represented as far below in the true worth, as things temporal above their just value, and therefore men are not enamoured with them, souls are not ravished after that beauty that is in them.

Now the end of these words read is, to reform this irregular, disorderly posture of our minds, to hold out to you things truly excellent, and exceedingly convenient,—things good and profitable, in the most superlative degree, in the highest rank that your imaginations can suppose, and then to persuade 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 ascertained in your souls, according to the certainty of the thing presented, you may then freely, without any reserve, give your hearts to love, embrace, 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 apprehensions might draw near to be suitable to him, and by this means, your souls might meet immediately with that Word of life, and have that constant fellowship with him that is spoken of verse 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 apprehensions of the mind, then there is no more room in the heart for any other thing,—as if two superficies were exactly plain and smooth, they could join so closely together, that no air could come between them, and then they could hardly be pulled asunder.

We spoke something of the excellency of that "Word of life" in himself, and it is but little that is said, when all is said, in respect of that which he truly is. But I fear we speak, and ye hear more of these things, than either of us lively and affectionately apprehend, or lay up in our hearts I fear, that as we say less than is, so more than we think, I mean, seriously think upon. But we shall proceed. Such an everlasting 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 more suitable to restore us, than the very Majesty that we offended. How far is he without our sight, and without our comprehension? He is high as heaven, who shall ascend to bring down that eternal Life to us? But stay and consider that 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 everlasting spring of life to us; not only hath his throne in heaven with his Father, but hath come down to the world, to bring that eternal life near us even in our mouths 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, words 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 us. Life might have remained hid in God, eternal life might have resided 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 would have missed it, not they, we alone had been miserable by it. Well then, there is a manifestation of life in Christ's low descent to death, there is a manifestation of the riches of love and grace in the poverty and emptiness 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 Father hath life in himself, so the Son hath life in himself," but there is a derivation of that life to man. That donation of life to the Son, John v. 26, was not so much for any need he had of it, as by him to bestow it on us, that it might be, "As the living Father hath sent me, and I live by the Father, so he that eats me, even he shall live by me," John vi. 57. As parents that retain affection to their children, albeit they have committed great injuries, for which they are driven out of their houses, yet they will, as it were, underhand bestow upon them, and exercise that same love in a covered way, by a third person, by giving to them, to impart to their children. Notwithstanding this halts too much, for our Father dissembles not his love, but proclaims it in sending his Son, not doth Christ hide it, but declares, that he is instructed with sufficient furniture(229) for eternal life, that himself is the bread of life sent from heaven, that whosoever receiveth it with delight, and ponders, and meditates on it in the heart, and so digests it in their souls, they shall find a quickening, quieting, comforting, and strengthening virtue in him. Nay, there is a strait connection between his life and ours, "because I live, ye shall live also;" as if he could no more want us, than his Father can want him, (John xiv. 19.) and as if he could be no more happy without us, than his Father without him. And whence is it come to pass, but from his manifestation for this very end and purpose? How should such strange logic hold? Whence such a because, if this had not been all his errand into the world, for which his Father dispensed to want him as it were, and he did likewise condescend to leave his Father for a season? And now this being the business he came about, it is strange he appeared in so unsuitable and unlikely a form, in weakness, poverty, misery, ignominy, and all the infirmities of our flesh which seemed rather contrary to his design, and to indispose him for giving life to others whose life was a continued death in the eyes of men. And the last act of the scene seems to blow up the whole design of quickening dead sinners, when he who was designed Captain of salvation, is killed himself. For if he save not himself, how should he save others? And yet behold the infinite wisdom, power, and grace of God, working under ground, giving life to the dead by the death of life itself, saving those that are lost by one that lost himself, overcoming the world by weakness, conquering Satan by suffering, triumphing over death by crying. Like that renowned king of the Lacedemonians, who, when he heard of an oracle, that if the general were saved alive, the army could not be victorious, changed his habit, and went among the camp of his enemies, and fought valiantly till he was killed, whom when the armies of the enemies understood to be the king and general, they presently lost their hearts, and retired and fled.(230) So our Saviour, and captain of our salvation, hath offered himself once for all, and by being killed hath purchased life to all that believe in his death, and that eternal life. Therefore, he is not only the Word of life in himself, and that eternal life in an essential manner, but he alone "hath the words of eternal life, and is the alone fountain of life to us."

Now for the certainty of this manifestation of the Word of life in our flesh, both that he was man, and that he was more than a man, even God, this, I say we have the greatest evidence of that the world can afford, next to our own seeing and handling. To begin with the testimony set down here, of those who were ear and eye witnesses of all, which, if they be men of credit, cannot but make a great impression of faith upon others. Consider who the apostles were, men of great simplicity, whose education was so mean, and expectations in the world so low that they could not be supposed to conspire together to a falsehood, and especially when there was no worldly inducement leading them thereto, but rather all things persuading to the contrary. Their very adversaries could never object any thing against them, but want of learning, and simplicity which are furthest from the suspicion of deceitfulness. Now how were it possible, think you, that so many thousands every where, should have received this new doctrine, so unsuitable to human reason, from their mouths, if they had not persuaded them that themselves were eye witnesses of all these miracles that he did, to confirm his doctrine, and that this testimony had been above all imaginable exception? Yea, so evident was it in matter of fact, that both enemies themselves confessed, the Jews and Gentiles that persecuted that way, were constrained, through the evidence of the truth, to acknowledge, that such mighty works showed forth themselves in him, though they out of malice imputed it to ridiculous and blasphemous causes. And besides, the apostle used to provoke(231) to the very testimony of five hundred, who had seen Jesus rise from death, which is not the custom of liars, neither is it possible for so many, as it were, of purpose, to conspire to such an untruth, as had so many miseries and calamities following on the profession of it, 1 Cor. xv. 6.

But what say they? That which we have heard of, not only from the prophets, who have witnessed of him from the beginning, and do all conspire together to give a testimony that he is the Saviour of the world, but from John, who was his messenger, immediately sent before his face, and whom all men, even Christ's enemies, acknowledged to be a prophet, and therefore his visible pointing out the Lamb of God, his declaring how near he was, and preferring of him infinitely before himself, who had so much authority himself, (and so likely to have spoken the truth, being misled with no ambition or affectation of honour,) his instituting a new ordinance, plainly pointing out the Messiah at the doors, and publishing constantly that voice, "the kingdom of heaven is at hand,"—these we, and all the people have heard,—and heard, not with indignation, but with reverence and respect. But above all, we heard himself, the true prophet and sweet preacher of Israel, since the first day he began to open his mouth in the ministry of the gospel, we have with attentive ears, and earnest hearts, received all from his mouth, and laid up these golden sayings in our hearts. He did not constrain them to abide with him, but there was a secret power that went from him, that chained them to him inevitably, "Lord, whither shall we go from thee, for thou hast the words of eternal life?" O! that was an attractive virtue, a powerful conserving virtue, that went out of his mouth. We heard him, say they, and we never heard any speak like him, not so much for the pomp and majesty of his style, for he came low, sitting on an ass, and was as condescending in his manner of speech as in his other behaviour, but because "he taught with authority." There was a divine virtue in his preaching. Some sparkles of a divine Spirit and power in his discourses broke out from under the plainness and simplicity of it, and made our souls truly to apprehend of him what was sacrilegiously attributed in flattery to a man "the voice of God, and not of man." We heard him so many years speak familiarly to us, and with us, by which we were certainly persuaded he was a true man and then we heard him in his speeches open the hidden mysteries of the kingdom of heaven, revealing the will of the Father, which no man could know, but he that was with the Father, and came down from him. We heard him unfolding all these shadows and coverings of the Old Testament, expounding Moses and the prophets, taking off the veil, and uncovering the ark and oracles and "how did our hearts burn within us, while he talked with us and opened to us the scriptures?" We heard him daily in the synagogues expound the scriptures, whereof himself was the living commentary. When he read them, we saw the true exposition before our eyes.

Now, my beloved, you may be admitted to hear him too for the sum of the living words that came from the "Word of life" are written. His sermons are abridged in the evangelists, that you may read them and when you read them, think within yourself, that you hear his holy mouth speak them. Set yourselves as amongst his disciples that so ye may believe, and believing, may have eternal life, for this end are they written, John xx. 30, 31.



Sermon IV.

1 John i. 1, 2.—"Which we have heard and seen," &c.

There is a gradation of certainty here. Hearing himself speak, is more than hearing by report, but an eye-witness is better that ten ear witnesses, and handling adds a third assurance, for the sense of touching gives the last and greatest evidence of truth. It is true, that the sense is properly correspondent to sensible things, and of itself can only give testimony to his humanity, yet I conceive these are here alleged for both, even also to witness his glorious and divine nature, which though it did not fall under sight and handling, yet it discovered itself to be latent, under that visible covering of flesh, by sensible effects, no less than the spirit of man, which is invisible, manifests its presence in the body, by such operations sensible, as can proceed from no other principle. And therefore, this faithful witness adds, "which we have looked upon," which relates not only to the outward attention of the eyes, but points at the inward intention, and affection of the heart. Our senses did bring in such strange and marvellous objects to our minds, that we stood gazing, and beheld it over and over again, looked upon it with reason, concluding what it might be. We gave entertainment to our minds, to consider it wisely and deliberately, and fastened our eyes, that we might detain our hearts, in the consideration of such a glorious person. From this then ye have two things clear. One is, that the Lord Jesus Christ was a true man, and that his disciples had all possible evidence of it, which the history more abundantly shows. He conversed with them familiarly, he eat and drank with them, yea his conversation in the world was very much condescending in outward behaviour to the customs of the world. He eat with Pharisees, when they invited him he refused not, but he was more bold with publicans and sinners, to converse with them, as being their greatest friend. He was uncivil to none, would deter none through a rigid austere conversation, and indeed, to testify the truth of his human nature, he came so low as to partake of all human infirmities without sin, and to be subject to such extraordinary afflictions and crosses, as to the eyes of the world did quite extinguish his divine glory, and bury it in misbelief. This which we speak of, as a testimony and evidence that he was man, was the very grand stumbling block and offence of the Jews and Gentiles, which they made use of as an evidence and certain testimony that he was not God. The evidence of the one seems to give an evidence to the other. But let us consider this, for it is a sweet and pleasant subject, if our hearts were suitably framed to delight in it, that there was as much evidence to the conviction of all men's senses, of his divine majesty, as of his human infirmity,—and that there are two concurring evidences, which enlighten one another, which we shall show, partly from his own works and miracles, and partly from the more than miraculous success and progress of the gospel after him.

For the first, John testifies, that not only they saw the baseness of his outward shape, but "the glory of the only begotten Son of God, full of grace and truth," John i. 14. John the Baptist sent some of his disciples, because of their own unbelief, to inquire at Jesus, "Art thou he, or look we for another?" And what answer gave he them? What reason to convince them? "Go (saith he) and tell what ye have seen and heard, that the blind see, the lame walk, and the lepers are cleansed, the deaf hear, the dead are raised, and the poor receive the gospel." And blessed is he whoever shall not for my outward unseemliness and baseness offend, but go by that into the glory that shines out in such works. It is said in Luke vii. 21, that "the same hour he cured many." Before he spoke in answer, he answered them by his deeds. He gave a visible demonstration of that they doubted of, for they could not but see a power above created power in these works, which surpass nature and art, so many wonderful works done, so often repeated, before so many thousands, even many of his watchful and observant enemies, and all done so easily, by a word, infinite cures for number and quality wrought, which passed the skill of all physicians, devils dispossessed, life restored, water converted into excellent wine, without the maturation of the sun, or the help of the vine tree, a little bread so strangely enlarged to the satisfaction of many thousands, and more remaining than was laid down, the winds and seas obeying his very word, and composing themselves to silence at his rebuke, and infinite more of this kind. Are they not in the common apprehension of men of a degree superior to that of nature? Who could restore life but he that gave it? Whom would the devils obey but him at whom they tremble? Who could transubstantiate water into wine, but he that created both these substances, and every year, by a long circuit of the operations of nature, turns it into wine? Who could feed seven thousand with that which a few persons would exhaust, but he that can create it of nothing, and by whose word all this visible world started out of nothing? Nay, let us suppose these things to be done only by divine assistance, by some peculiar divine influence, then certainly, if we consider the very end of this miraculous assistance of a creature, that it was to confirm the doctrine delivered by him, and make such a deep impression of the truth of it in the hearts of all, that it cannot be rooted out,—this being the very genuine end of the wisdom of God in such works, it must needs follow, that all that which Christ revealed, both of himself and the Father, of his own being with him from the beginning, of his being one with him, and being his eternal Son, all this must needs be infallibly true, for it is not supposable to agree with the wisdom and goodness of God, to manifest so much of his infinite power and glory, in so extraordinary a manner, to bear testimony to an impostor or deceiver. Therefore, though no more could be at first extorted from an enemy of Christ's doctrine, but that such mighty works did show forth themselves, which could not be done but by the divine assistance and extraordinary help of God, yet, even from that confession it may be strongly concluded, that seeing there was no other end imaginable of such extraordinary assistance, but the confirmation of his new doctrine, and that of his divine nature, being one of the chief points of it, it must needs enforce, that he was not only helped by God, as Moses, but that he was God, and did these things by his own power. By this, then, it appears, that though after so many prophecies of him, and expectations from the beginning, we see but a man, in outward appearance despisable, and without comeliness and form, yet if we could open the eyes of our souls, and fix them upon him, we behold, as through some small crannies, majesty shining in his misery, power discovering itself in his weakness, even that power that made the world, and man too. He was born indeed, yet of a virgin, he was weak and infirm himself, yet he healed all others' infirmities, even by his word. He was often an hungered, yet he could feed five thousand at one time, and seven thousand at another, upon that which would not have served his disciples, or but served them. He was wearied with travels, yet he gave rest to wearied souls. At length himself died, and that an ignominious death, notwithstanding he raised the dead by his word and at length he raised himself by his own power. All this is included in this, "We have seen and handled." We saw him gloriously transfigured on the mount, where his countenance did shine as the sun and his raiment was white as light, and two, the greatest persons in the Old Testament, came out of heaven, as it were, to yield up the administration of shadows to his substance. And we saw the heaven opening in the sight of many thousands, and heard a testimony given him from heaven, "This is my beloved Son, hear him." And then, when he was buried, and our hope with him, we saw him risen again, and our hope did rise with him, and then some of us handled his sides to get full persuasion, and all of us ate and drank, and conversed with him forty days. And to make a period, at length we saw him ascending up to heaven, and a cloud receiving him as a chariot, to take him out of our sight. Thus, "the Word was made flesh, and dwelt among us, and we have seen his glory, as of the only begotten Son of God."

But besides that which the life and death of Jesus Christ carries engraven in it of divinity, there is one miracle, which may be said to transcend all that ever was done, and it is one continued wonder since his resurrection, even the virtue and power of that crucified Saviour to conquer the world, by such unsuitable, yea, contrary means and instruments. Heathenish religion was spread indeed universally through the world, but that was not one religion, but one name. For as many nations, as many fancied gods, and in one nation many. And true it is that Mahometanism hath spread itself far. But by what means? Only by the power of the sword, and the terror of an empire.(232) But here is a doctrine contrary to all the received customs and inbred opinions of men, without any such means prevailing throughout the world. Cyrus,(233) when he was about to conquer neighbouring nations, gave out a proclamation, "If any will follow me, if he be a foot man, I will make him an horse-man, if he have a village, I will give him a city, if a city, I will bestow on him a country;" &c. Now mark how contrary the proceeding of our Lord is . "Go and preach, (saith he) repent ye, for the kingdom of God is at hand." Here is his proclamation, "Repent ye." And, "If any man will be my disciple, let him take up his cross and follow me, and deny himself." What disproportioned means! And yet how infinitely greater success! Cyrus could not gain the Lacedemonians to his side for all that, but Christ, though poor, despised, and contemptible while alive, and at length thought to be quite vanquished by the most shameful death, when he is lifted up upon the cross to the view and reproach of the world, he draws all men after him. He, by a few fishermen, not commanders, nor orators, persuades the world, and within a few years, that crucified Lord is adored further and wider than any empire did ever stretch itself. All the power, majesty, and success of Alexander, could never persuade the nations, no, not his own followers, to adore him as God.(234) But here one nailed to the cross, crowned with thorns, rejected of all men, and within a little space, adored, worshipped, suffered for throughout the nations, yea, kings and emperors casting down their crowns at his feet, many thousands counting it their honour to die upon that account. And do not the trophies of these apostolic victories remain to this day, in every corner of the world, after so many hundred years, in so many different and so far distant nations,—that same name preached and all knees bowing to it? These things considered, how much done, and by means worse than nothing, it transcends all the miracles that ever the world wondered at. Now, my beloved, these things I mention for this end, that ye may be persuaded upon sure grounds, that he who is preached unto you, is God able to save you, and according to the evidence of these grounds, ye may believe in him, and give that cordial assent to these everlasting truths, and that welcome entertainment to him in your heart that becomes. I think certainly there is very little, even of this solid assent and persuasion of the gospel, in the hearts of the most part, because they take things or names rather implicitly, and never seriously consider what they believe, and upon what grounds. But I know not a more pleasant and profitable meditation than this, if we would enter into a serious consideration of the truth and certainty of these things we have received. O how would such evidence open the heart to an entire and full closure with them, and embracement of them!



Sermon V.

1 John i. 3.—"That which we have seen and heard, declare we unto you, that ye also may have fellowship with us," &c.

There are many things that you desire to hear, and it may be are usually spoken of in public, which the generality of men's hearts are more carried after. But truly, I should wrong myself and you both if I should take upon me to discourse in these things, which, it may be, some desire, for direction or information concerning the times, for I can neither speak of them with so much certainty of persuasion as were needful, nor can I think it an advantage, to shut out and exclude this which the apostle takes to declare, as the chief subject of his writing, which must needs be, if such things have place. Therefore I choose rather with the apostle to declare this unto you, which I can always do with alike certainty and certainly might always be done to an infinite greater advantage. There are these two peculiar excellencies in the gospel or word of life, that it is never unprofitable, nor unseasonable, but doth contain in it, at all times, the greatest advantage to the souls of men, of infinite more concernment and urgency than any other thing can be supposed to be. And then we have no doubtful disputations about it. It varies not by times and circumstances. It may be declared with the same full assurance at all times, which certainly cannot be attained in other things. I would gladly know what Paul meant, when he said, he determined to know nothing but Jesus Christ, and him crucified, (1 Cor. ii. 2) and that he counted all dross and dung to the super excellent knowledge of Jesus Christ, Phil. iii. 8. Sure it must amount to so much at least, that this should be the ordinary subject of the ministers of the gospel, since they are the ambassadors of Jesus Christ, not the orators of the state. Should not all other things be thought impertinent and trivial in respect of this,—the salvation of sinners? And what hath a connection with that, but Jesus Christ and the word of life?

But though this be the most pleasant and profitable subject, yet I fear that few of them who pretend a calling to this embassage, are thus qualified and disposed to speak and declare it, as the apostle imports, "that which we have heard and seen," &c. It is true, there was something extraordinary in this, because they were to be first publishers of this doctrine, and to wrestle against the rebellion of men's hearts, and the idolatry and superstition of the world,—yea, to undertake such a work, as to subdue all nations by the preaching of a crucified man to them which seemed to reason the most desperate and impossible employment ever given or taken. Therefore, it behoved them to be the eye and ear witnesses of his doctrine, life, miracles, and all, that being themselves persuaded beyond all the degrees of certainty that reason can afford, they might be the more confident and able to convince and persuade others. But yet there is something that holds by good proportion, that he that declares this eternal life to others should be well acquainted with it himself. He that preaches Jesus Christ, should first be conversant with him, and become his disciple and follower, before he can with any fruit become a teacher of others. Therefore the apostles, (Acts 1) chose out one that had been with them from the beginning, gone in and out with them, seen and heard all. O how incongruous is it for many of us, to take upon us to declare this unto others, which I fear, few can say they have heard and seen in a spiritual manner, and handled by experience! No question, it prevails usually most with the heart, that comes from the heart. Affection is the fire that is most suitable to set affection on flame. It is a great addition to a man's power and virtue in persuading others, to have a full persuasion settled in his own heart concerning these things. Now it is much to be lamented, that there is so little of this, and so few carry the evidence on their hearts and ways that they have been with Jesus conversant in his company. I cannot say but the ordinances that carry their worth and dignity from God, and not from men, should be notwithstanding precious to your hearts, and that word of life, however, and by whomsoever sent, if to you it be spoken, it should be suitably received with gladness of heart. But I confess, there is much of the success disappointed, by the unsuitable carriage and disposition of instruments, which ought to be mourned under, as the greatest judgment of this nation.

Two principles hath acted this divine apostle, the exceeding love of his Master, for he loved much as he was much beloved. And this carries him on all occasions to give so hearty a testimony to him, as you see, John xxi. 24, he characterised himself, or circumscribes his own name thus "This is the disciple that testifieth these things, and wrote these things, and we know his testimony is true." Where that divine love which is but the result and overflowing of the love Christ carries to us, fills the heart, this makes the sweetest vent and most fragrant opening of the mouth, whether in discourse, or in prayer, or preaching, that can be. O how it perfumes all the commendation of Christ! "Peter, lovest thou me? Feed my sheep." These have a natural connection together,—the love of Christ in the heart, and the affectionate, hearty, serious declaration of him to others. And then, another principle hath moved him,—the love of others' salvation. "These things I declare, that ye may have fellowship with us." Finding in his own experience how happy he was, what a pearl he had found, how rare a jewel,—eternal life,—he cannot hide it, but proclaims it. His next wish is now since I am thus blessed, O that all the world knew, and would come and share with me! I see that unexhausted fountain of life,—that unemptiable sea of goodness,—that infinite fulness of grace in Jesus Christ, that I, and you, and all that will, may come and be satisfied, and nothing diminished. There is that immense fulness in spiritual things, that superabundance and infinite excess over our necessities, that they may be enjoyed by many, by all, without envy or discontent, without prejudice to one another's fulness which the scantiness and meanness of created things cannot admit. I believe, if ministers or Christians did taste of this, and had access into it to see it, and bless themselves in it,—if they might enter into this treasury, or converse into this company, they would henceforth carry themselves as those who pity the world, and compassionate mankind. A man that were acquainted with this that is in Christ, would not find his heart easily stirred up to envy or provoked upon others' prosperity or exaltation, but rather he would be constrained to commiserate all others, that they will not know nor consider wherein their own true tranquillity and absolute satisfaction consists. He that is lifted up to this blessed society to converge with God, were it not for the compassion and mercy he owes to miserable mankind, he might laugh at the follies and vanities of the world, as we do at children. But as the φιλανθρωπια, the affectionate, kind love our Saviour carried to human nature, made him often groan and sigh for his adversaries, and weep over Jerusalem, albeit his own joy was full, without ebb, so in some measure a Christian learns of Christ to be a lover and pitier of mankind, and then to be moved with compassion towards others, when we have fullest joy and satisfaction ourselves. O that we might be persuaded to seek after these things which may be gotten and kept without clamour and contention,—about which there needs be no strife nor envy! O! seek that happiness in fellowship with God, which, having attained, you lack nothing but that others may be as happy.

"These things I declare, that ye may have fellowship with us." O that ministers of the gospel might say so, and might from their own experience invite others to partake with them! As Paul requests others to be followers of him, as he was of Christ, so those who succeed Paul in this embassage of reconciliation, and are sent to call to the feast, might upon good ground interpose their own experience thus. O! come and eat with us,—O! come and share with us, for it will suffice us all without division. When some get into the favour of great and eminent persons, and have the honour to be their companions, they will be very loath to invite promiscuously others to that dignity, this society would beget competition and emulation. But O! of how different a nature is this fellowship, which whosoever is exalted to, he hath no other grief, but that his poor brethren and fellow creatures either know not, or will not be so happy! Therefore he will always be about the declaring of this to others. But if ministers cannot use such an expression to invite you to their fellowship, yet I beseech you, beloved in the Lord, let all of us be here invited by the apostle to partake of that which will not grieve you to have fellows and companions into, but rather add to your contentment.

Moreover, this may be represented to you, that ye are invited to the very communion with the apostles. The lowest and meanest amongst you hath this high dignity in your offer, to be fellow citizens with the saints, with the eminent pillars of the church,—the apostles.

It might be thought by the most part of Christians, who are more obscure, little known, and almost despised in the world, that they might not have so near access into the court of this great King. Some would think those who continued with him in his temptations, who waited on his own person, and were made such glorious instruments of the renovation of the world, should have some great preference to all others, and be admitted into the fellowship of the Father and the Son, beyond others, even as many would think, that Christ's mother and kinsmen in the flesh, should have had prerogatives and privileges beyond all his followers. But O! the wonderful mystery of the equal, free, and irrespective conveyance of this grace of the gospel in Christ Jesus! Neither bond nor free, neither circumcision nor uncircumcision. There is one "common salvation," (Jude, ver 3,) as well as "common faith," Tit. i. 4, and it is common to apostles, to pastors, to people, to "as many as shall believe in his name," so that the poorest and meanest creature is not excluded from the highest privileges of apostles. We have that to glory into, in which Paul gloried,—that is, the cross of Christ. We have the same access by the same Spirit, unto the Father, we have the same Advocate to plead for us, the same blood to cry for us, the same hope of the same inheritance. In a word, "we are baptized into one body," and for the essentials and chief substantiate of privilege and comfort, the Head equally respects all the members. Yea, the apostles, though they had some peculiar gifts and privileges beyond others, yet they were forbidden to rejoice in these, but rather in those which were common to them with other saints. "Rejoice not," saith Christ, "that the spirits are subject unto you, but rather rejoice because your names are written in heaven," Luke x. 20. The height and depth of this drown all other differences.

Now, my beloved, what can be more said for our comfort? Would you be as happy as John, as blessed as Paul? Would you think yourselves well if it were possible to be in as near relation and communion with Christ as his mother and brethren? Truly, that is not only possible, but it is holden out to you, and you are requested to embrace the offer, and come and share with them, "He that heareth my words and doeth them, the same is my mother, and sister, and brother." You shall be as dear to him as his nearest relations, if you believe in him, and receive his sayings in your heart. Do not then entertain jealous and suspicious thoughts, because you are not like apostles or such holy men as are recorded in scripture. If you forsake not your own mercy, you may have fellowship with them in that which they account their chiefest happiness. There is no difference of quality or condition, no distance of other things can hinder your communion with them. There are several sizes and growths of Christians, both in light and grace. Some have extraordinary raptures and ecstacies of joy and sweetness, others attain not to that, but are rather kept in attendance and waiting on God in his ways, but all of them have one common salvation. As the highest have some fellowship with the lowest in his infirmities, so the lowest have fellowship with the highest in his privileges. Such is the infinite goodness of God, that which is absolutely necessary, and most important either to soul or body, is made more universal, both in nature and grace, as the common light of the sun to all, and the Sun of righteousness too, in an impartial way, shining on all them that come to him.



Sermon VI.

1 John i. 3.—"And truly our fellowship is with the Father, and with his Son," &c.

It was both the great wisdom and infinite goodness of God, that he did not only frame a creature capable of society with others of his own kind, but that he fashioned him so as to be capable of so high an elevation,—to have communion and fellowship with himself. It is less wonder of angels, because they are pure incorporeal spirits, drawing towards a nearer likeness to his nature, which similitude is the ground of communion, but that he would have one of the material and visible creatures below, that for the one half is made of the dust of the earth, advanced to this inconceivable height of privilege,—to have fellowship with him,—this is a greater wonder, and for this end he breathed into man a spirit from heaven, that he might be capable of conformity and communion with him who is the Father of spirits. Now, take this in the plainest apprehension of it, and you cannot but conceive that this is both the honour and happiness of man. It is honour and dignity, I say, because the nature of that consists in the applause and estimation of those that are worthy, testified one way or another, and the highest degrees of it rise according to the degree or dignity of the persons that esteem us, or give us their fellowship and favour. Now, truly, according to this rule, the honour is incomparable, and the credit riseth infinitely above all the airy and fancied dignities of men. For the footstool to be elevated up to the throne! For the poor contemptible creature to be lifted up to the society and friendship of the most high and glorious God, the only Fountain of all the hierarchies of heaven, or degrees upon earth! So much as the distance is between God and us, so much proportionally must the dignity rise to be advanced out of this low estate to fellowship with God. The distance between creatures is not observable in regard of this, and yet poor creatures swell if either they be lifted up a little above others or advanced to familiarity with those that are above them. But what is it to pride ourselves in these things when we are altogether, higher and lower, at one view, as grasshoppers in his sight? Therefore, man being in honour, and understanding not wherein his true honour and dignity consists, he associates himself to beasts. Only the soul that is aspiring to this communion with God, is extracted out of the dregs of beastly mankind, and is elevated above mankind, and associated to blessed apostles, and holy angels, and spirits made perfect. And that were but little, though it be an honour above regal or imperial dignities, but it is infinitely heightened by this,—that their association is with God, the blessed and holy Trinity.

Now herein consists man's happiness too, for the soul being enlarged in its capacity and appetite far beyond all visible things, it is never fully satiated, or put to rest and quiet, till it be possessed with the chiefest and most universal good, that is, God. And then all the motions of desire cease. Then the soul rests from its labours. Then there is a peace and eternal rest proclaimed in the desires of the soul. "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee," Psal. cxvi. 7. O what a poor short requiem do men sing to their own hearts from other enjoyments! Oftentimes men's hearts, whether dreaming or waking, speak in this manner, Soul, take thy rest, but how ill grounded is that peace, and how false a rest, daily experience in part witnesseth, and the last day will fully declare. But O how much better and wiser were it for you to seek the favour and light of his countenance upon you, and to be united to him who is the Fountain of life, so ye might truly, without hazard of such a sad reprehension as that fool got, or grievous disappointment, say, Soul, take thy rest in God!

Man was advanced to this dignity and happiness, but he kept not his station, for the great dragon falling down from that pinnacle of honour he had in heaven, drew down with him the third part of the stars of heaven, and cast them to the earth, and thus man, who was in honour, is now associated with, and made like to, beasts or devils. He is a stranger to God from the womb, all the imaginations of his heart tend to distance from God. He is exiled and banished from God's presence, the type whereof was his being driven out of the garden. And yet he is not long out, nor far away, when the infinite love of God moves an embassage to send after him and to recall him. Many messengers are sent beforehand to prepare the way and to depose men's hearts to peace. Many prophecies were and fore intimations of that great embassage of love, which at length appeared. For God sent His Son, his own Son, to take away the difference, and make up the distance. And this is the thing that is declared unto us by these eye and ear witnesses, to this end, that we may know how to return to that blessed society which we had forsaken to our own eternal prejudice. Is man banished out of the paradise of God into the accursed earth? Then the Son is sent out from his own palace and the paradise above, to come into this world, and to save the world. Is there such a gulf between us and heaven? Christ hath put his own body between to fill it up. Do the cherubim watch with flaming fire to keep us from life? Then the Son hath shed his own blood in abundance to quench that fire, and so to pacify and compose all in heaven and earth. Is there such odds and enmity between the families of heaven and earth? He sent his Son the chief heir, and married him with our nature, and in that eternal marriage of our nature with him, he hath buried in everlasting oblivion all the difference, and opened a way for a nearer and dearer friendship with God than was before. And whence was it, I pray you, that God dwelt among men, first, in a tabernacle, then in a fixed temple, even among the rebellious sons of men, and that so many were admitted and advanced again to communion with God? Abraham had the honour to be the friend of God,—O incomparable title, comprehending more than king or emperor! Was it not all from this, the anticipating virtue of that uniting and peace-making sacrifice? It was for his sake who was to come and in his flesh to lay a sure foundation for eternal peace and friendship between God and man.

Now you see the ground of our restitution to that primitive fellowship with God, my earnest desire is that ye would lay hold on this opportunity. Is such an high thing in your offer? Yea, are you earnestly invited to it, by the Father and the Son? Then sure it might at the first hearing beget some inward desire, and kindle up some holy ambition after such a happiness. Before we know further what is in it, (for the very first sound of it imports some special and incomparable privilege,) might not our hearts be inflamed, and ought not we to inquire at our own hearts, and speak thus unto them: Have I lived so long a stranger to God, the fountain of my life? Am I so far bewitched with the deceitful vanities of the world, as not to think it incomparably better to rise up above all created things, to communicate with the Father and the Son? And shall I go hence without God and without Christ, when fellowship with them is daily, freely, and plentifully holden forth? I beseech you, consider where it must begin, and what must be laid down for the foundation of this communion, even your union with Jesus Christ the Mediator between God and man. And you cannot be one with him, but by forsaking yourselves, and believing in him; and thence flows that constant abode and dwelling in him, which is the mutual entertainment of Christ and a soul, after their meeting together; "Can two walk together except they be agreed?" We are by nature enemies to God. Now certainly reconciliation and agreement must intervene by the blood of the cross, before any friendly and familiar society be kept. Let this then be your first study, and it is first declared in the gospel. Jesus Christ is holden out as partaking with you in all your infirmities; he is represented as having fellowship with us in our sins and curses, in our afflictions and crosses he hath fellowship in our nature, to bear our sins and infirmities. Now, since he hath partaken in these, you are invited to come and have fellowship with him in his gifts and graces, in the precious merits of his death and suffering, in his rising again and returning to glory. And this is the exchange he makes and declares in the gospel: I have taken your sins and curses, O come and take my graces, and that which is purchased by my blood. Now this is the first beginning of a soul's renewed fellowship with God, and it is the foundation of all that is to come to embrace this offer, to accept him cordially as he is represented, and to pacify and quiet our own hearts by faith in that he hath done. And this being once laid down as the ground stone, the soul will grow up into more communion with him.

To speak aright of this communion, would require more acquaintance with it than readily will be found amongst us. But it is more easy to understand in what it is exercised and entertained, than to bring up our hearts unto it. Certainly, it must neither be taken so low and wide, as if it consisted all in these external duties and approaches of men unto God; for there is nothing capable of communion with the Father of spirits, but a spirit. And, sure I am, the most part of us removes them, and acts little that way. It is a lamentable thing, that men pretend to please God with such vain empty shows, and bodily appearances, without any serious exercise of their souls, and attention of their minds in divine worship. Neither yet must it be taken so high, and made so narrow, as if it consisted only in those ravishments of the soul after God, which are joined with extraordinary sweetness and joy, or in such rare pieces of access and liberty. For though that be a part of it, yet is it neither universal to all God's children, nor yet constant in any. There may be some solid serious attendance on God in his ordinances, which may have more true substantial life in it, and more of the marrow of Christianity in it, though a soul should not be acquainted with these raptures, nor ever carried without the line of an equal walking with God. Therefore that which I would exhort you to, is to acquaint yourselves with Jesus Christ, and you shall find a new way opened in him, by which you may boldly come to God, and having come to God in him, you are called to walk with him to entertain that acquaintance that is made, till all the distance and estrangedness of your hearts be worn out. And I know not any thing which is more apt either to beget or preserve this fellowship, than the communication of your spirits often with him in prayer, and with his word in meditation. And this is not to be discharged as a custom, but the love of God within, drawing the heart willingly towards communication with him, and constraining to pour out your requests to him, and wait on him, even though ye should find that sensible sweetness that sometimes is found. It were an happy advancement in this fellowship, if converse with God, whether in prayer and solemn retirements, or in meditation, or in our ordinary walking, were become the delight of our hearts, at least that they might be carried that way towards the entertaining the thoughts of his majesty, his glory, and grace, and goodness, and wisdom shining everywhere, as from a natural instinct, even when we are not engaged with the present allurements of that sweetness that sometimes accompanies it.



Sermon VII.

1 John i. 3, 4.—"And truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full."

It was sin that did first break off that fellowship that was between God and man, and cut off that blessed society in which the honour and happiness of man consisted. But that fundamental bond being loosed, it hath likewise untied all the links of society of men among themselves, and made such a general dispersion and dissipation of mankind, that they are almost like wild beasts, ranging up and down, and in this wilder than beasts, that they devour one another, which beasts do not in their own kind, and they are like fishes of the sea, without rule and government. Though there be some remnants of a sociable inclination in all men, that shows itself in their combinings in societies, and erecting governments, yet generally that which is the true bond and ligament of men, which alone can truly knit them together, is broken,—that is, love, the love of God and our neighbours. And therefore, notwithstanding of all the means used to reduce, and to contain mankind in order and harmony by government, yet there is nothing but continual rents, distractions, dissipations, divisions, and dissolutions in commonwealths amongst themselves and between nations, so that all men may be represented as lions, tigers, wolves, serpents, and such like unsociable creatures, till the gospel come to tame them and subdue them, as it is often holden out in the prophets, Isa. ii. 4, xi. 6-8, lxv. 25.

Now indeed, you have here the express end and purpose of the gospel, to make up these two great breaches in the creature, between God and men, and between men and men. It is a gospel of peace. Wherever it takes hold of men's spirits, it reduceth all to a peaceable temper, joins them to God, and one to another. For the very sum and substance of it is the love of God to mankind, and proposed for this end, to engage the love of man again, and love is the glue, the cement that alone will conjoin hearts unto this fellowship. It is a strange thing, and much to be lamented, that Christendom should be a field of blood, an aceldama, beyond other places of the world, that where the gospel is pretended to be received, that men have so far put off even humanity, as thus to bite and devour one another. Certainly it is, because where it is preached, it is not believed. Therefore, sin taketh occasion by it to become the more sinful. Always let us take heed to this, that it is the great purpose and grand design of the gospel preached to us, to restore us to a blessed society and fellowship with the Father, and withal, to a sweet fellowship among ourselves, for both you see are here.

We are called to fellowship with the Father, and what is that but to have the Father of our Lord Jesus Christ thy Father, and thou to be his son by adoption of grace? It is certainly the very marrow and extract of the whole covenant, and all the promises thereof, "I will be your Father, and ye shall be my sons and daughters, saith the Lord Almighty," 2 Cor. vi. 18. "I go," saith Christ, "to your Father and my Father, and to your God and my God," John xx. 17. O what a sweet complication and interchange of relations!

"I will be your God, and ye shall be my people." Here is the epitome of all happiness and felicity. In this word all is enclosed, 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 fulness of God (Eph. iii. 19), for that is made over to thee who believest the gospel, and thou hast as real a right and title to it as men have to their father's inheritance. Then to have fellowship with his Son Jesus Christ is another 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 woeful dispersion and separation from God, and reduce them again 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 business, for he and his Father are one.

Now this fellowship, to branch it forth more particularly, is either real or personal. Real, I mean κοι ωτια bonorum, a communion of all good things, a communion with him in his nature, offices, and benefits,—and this must be laid down as the foundation stone of this fellowship. He came near us, to partake of flesh and blood with us, that we might have a way, a new and living way, consecrated,—even the vail of his flesh, to come to God by, for certainly this gives boldness to a soul to draw near to God with some expectation of success and acceptation, when it is seriously considered that our nature is so nearly conjoined 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 human nature, 2 Pet. i. 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 Christ's human nature to make it a pattern to us, and to represent to us, as in a visible symbol 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 know what he was anointed for,—to be a Priest, to offer sacrifice, and to reconcile us to God, and to make intercession for us,—to be a King, to rule us by his word and Spirit, and defend us against our enemies,—to be a Prophet, to reveal the will of God to us, and instruct us in the same. Here is a large field of fellowship. We have admittance, by faith in Jesus Christ, to the real advantage and benefit of all these. There is nothing in them but it relates to us, and redounds to us. The living virtue of that sacrifice is as fresh and recent this day, to send up a savour of rest to heaven and to pacify a troubled conscience, as the first day it was offered. That perfect sacrifice is as available to thy soul as if thou hadst offered it thyself, and this day ye have the benefit of his prayers in heaven. We partake of the strong cries and tears in the days of his flesh, and of his intercession since, more than of our own supplications. What shall I say? Ye have one to teach you all things that are needful for you, one to subdue your sins under you, and, by virtue 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 spirits and lusts in as far as grace reigns in us to eternal life, and that is truly an heroic royal spirit that overcomes himself and the world, and priests, to offer unto God continually the sacrifice of prayer and praise (1 Pet. ii. 5, 9), which are sweet-smelling and pleasant in his sight. Yea, we should offer up our own bodies as a reasonable service, Rom. xii. 1, and this is a holy and living sacrifice, when we dedicate and consecrate all our faculties, members, and abilities to his will and service, and do not spare to kill our lusts, which are his and our enemies.