A

CHRISTIAN LIBRARY:

CONSISTING OF

EXTRACTS FROM AND ABRIDGMENTS OF

THE

CHOICEST PIECES

OF

PRACTICAL DIVINITY

WHICH HAVE BEEN PUBLISHED IN THE ENGLISH TONGUE.

IN THIRTY VOLUMES

FIRST PUBLISHED IN 1750, IN FIFTY VOLUMES, DUODECIMO,

BY JOHN WESLEY, 1V1. A.

LATE FELLOW OF LINCOLN COLLEGE, OXFORD.

VOL. XVII

LONDON:

1823.

EXTRACTS

FROM

THE WORKS

OF

MR. HUGH BINNING:

TO WHICH IS PREFIXED,

SOME ACCOUNT OF HIS LIFE.

VOL. 17:         B

 

THE

LIFE

of

MR. HUGH BINNING.

            JOHN BINNING, of Dalvennan, was married to MAR­GARET M'KELL, a daughter of MR. MATTHEW M'KELL, Minister at Bothwell: by her he had two sons, HUGH and ALEXANDER. The father was possessed of no incon­siderable estate; for MR. HUGH having died before his father, JOHN, the only son of MR. HUGH, was heir to his grandfather in the lands of Dalvennan,

            The worldly circumstances of the grandfather being so good, MR. JOHN BINNING was thereby enabled to give his son HUGH a liberal education. When he was at the Grammar-School, he made so great a proficiency in the knowledge of the Latin tongue, that he outstripped some who were several years older than himself. When his school­fellows went to their play, he chose to employ himself, either in secret duty with GOD, or conference with religious people: in this way he spent the time which he had to spare from his studies. He began to have sweet intercourse with GOD, and to live in near communion with him, before others began to lay seriously to heart their lost condition by nature, and that additional misery to which they expose themselves by walking in a wicked way. When he arrived at the thirteenth or fourteenth year of his age, he had even then attained so much experience in the ways of GOD, that the most judicious Christians in the place confessed they were much edified, strengthened, and comforted by him nay, that he provoked them to diligence in the duties of religion, being abundantly sensible that they were much outrun by a youth.

            Before he was fourteen years old, he entered upon the study of Philosophy in the University of Glasgow, wherein he made very considerable progress, and with as much facility outstripped his fellow students, as he had before done those in the Latin school; by which means, he came to be much noticed in the College by the Professors and Students: and at the same time, while he made proficiency in the liberal sciences, he advanced remarkably in religion. The abstruse depths of philosophy, which are the torture of weak capacities, he dived into without any trouble: and notwithstanding his surprising attainments and improve­ments, and his ready apprehension of things, where by he was able to do more in one hour than others in some days by hard study, yet was he ever humble, never exalted above measure, nor swelled with pride and self-conceit, the common disease of young men of any greatness of spirit.

            So soon as he had finished his course of Philosophy, he was made Master of Arts with great applause; and, having furnished his mind with an uncommon measure of the knowledge of letters, he began the study of Divinity; at which time there happened to be a vacancy in the College of Glasgow, by the resignation of Mr. JAMES DALRYMPLE, who had been MR. BINNING'S master. Mr. BINNING was determined; after much entreaty, to stand as a candi­date for that post. The Masters of the College, according to the usual laudable custom, sent to all the Universities in the kingdom, inviting such as had a mind to dispute for a Professorship of Philosophy, to offer themselves for that preferment; giving assurance that, without partiality and re­spect of persons, the place should be conferred upon him who should be found dignior et doctior.

            The Ministers of the city of Glasgow, considering how much it was the interest of the church, that well qualified persons should be put into the Professorship of Philosophy, and that Universities by this means become most useful seminaries for the church; and knowing that Ma. BINNING was eminently pious, and one of a solid judgment, as well as of a bright genius; at last prevailed with him to declare, before the Masters, his willingness to undertake the dispute with others.

            MR. BINNING was not full nineteen years of age, when he commenced Regent and Professor of Philosophy; and though he had not time to prepare a system of any part of his Profession, yet such was the quickness of his invention, the tenaciousness of his memory, and the solidity of his judgment, that his dictates to the scholars had depth of learning and perspicuity of expression. And we are assured, that he was among the first in Scotland, who began to reform Philosophy from the barbarous terms and unintelligible distinctions of the schoolmen, and the many vain disputes and trifling subtilties, which rather perplexed the minds of youth, than furnished them with solid and useful knowledge.

            He continued in this Professorship for three years, and dis­charged his trust so well, that he gained the general applause of the University. And this was the more wonderful, because, having turned his thoughts towards the Ministry, he carried on his theological studies at the same time, and made great improvements therein; which he was enabled to accomplish by his deep penetration, and by a memory so retentive, that he scarcely forgot any thing he had read or heard. It was usual for him to transcribe any sermon, after he returned to his chamber, at such full length, as that the intelligent reader, who heard it preached, should not find one sentence to be wanting. At the expiration of his third year as a Professor of Philosophy, the parish of Govan, adjacent to the city of Glasgow, happened to be vacant MR. BINNING was sometime after called and invited to be Minister of the said parish, about the twenty-second year of his age.

            He was, considering his age, a prodigy of learning; for before he had arrived at the twenty-sixth year of his life, he had such a large stock of useful knowledge, that he might well have been an ornament in the most flourishing University in Europe. This will appear the more astonish­ing, if we consider his weakness of body, through which he was unable to read much at one time, or to undergo the fatigue of assiduous study. But this was well supplied, partly by a memory that retained every thing he heard or read, and partly by a solid and penetrating judgment, whereby he digested it well, and made it his. own; so that, with a singular dexterity, he could bring it forth seasonably, and communicate it to others, drained from the dregs he found about it, or intermixed with it; insomuch that his knowledge seemed rather to be born with him, than to have been acquired by laborious study.

            From his childhood he knew the Scriptures, and had been under much deep and spiritual exercise, until a little before his entry upon the office of the Ministry, when he came to a great calm and lasting tranquility of mind, being mercifully relieved from all those doubtings, which had for a long time greatly exercised him; and though he was of a tender and weakly constitution, yet love to CHRIST, and a concern for the good of precious souls committed to him, constrained him to such diligence in feeding the flock, as to spend himself in the work of the Ministry. It was observed of him, that he was not averse at. any time from embracing an invitation to preach before the most ex­perienced Christians: And when one of his most intimate friends took the freedom to ask him, how he came to be so easily prevailed with to preach before persons of so great experience and judgment, he made this reply, "When I have a clear call to mention my blessed Master's name in any place, I have no more to say, but ' Here am I, send me:' What am I that I should resist his heavenly call? And when He, whose name is holy and reverend, is spoken of and to, and is there present, the presence of no other person is to be regarded: under that impression, I forget who is pre­sent, and who is absent."

            He married MRS. BARBARA SIMPSON, daughter to MR. JAMES SIMPSON, a Minister in Ireland. Upon the day on which he was to be married, he went accompanied with his friends, (amongst whom were some grave and worthy Ministers) to an adjacent country congregation, upon the day of their weekly sermon. The Minister of the parish delayed the sermon till they should come, hoping to put the work upon one of the Ministers whom he expected to be there; but all of them declining it, he next tried if he could pre­vail with the bridegroom, and succeeded, though the invita­tion was not expected. He went immediately to the pulpit, and preached upon 1 Pet. 1: 15: But as he who has called you is holy, so be ye holy in all manner of conversa­tion." " At this time he was so remarkably helped, that all acknowledged, GOD was with him of a truth.

            In his sermons his matter gives life to his words, and his words add a luster to his matter. That great Divine, MR. JAMES DURHAM, gave this verdict of him; a There was no speaking after MR. BINNING; and truly he had the tongue of the learned, and knew how to speak a word in season. The subject-matter of his Sermons was mostly practical, and yet rational and argumentative, fit to inform the understanding of his hearers, and move their affections and when controversies came in his way, he showed great acuteness and judgment in determining them, and no less skill- in applying them to practice."

He was a great student in the books. of Creation and Providence; and; took much pleasure in meditating upon what is written in these volumes the wonders he dis­covered in both led him up to the infinitely wise and powerful Maker and Preserver of all things. Once when he carne to visit a gentleman of good learning, and his inti­mate acquaintance, the gentleman took him to his garden. In their walk, he discoursed with him, to his great sur­prise, of the declaration which every thing makes of its Almighty Creator; and talked of the wisdom and goodness of GOD, particularly in clothing the earth with a green garb, rather than with a garment of any other color: And having plucked a flower from it, he made a most savory and spiritual discourse, and so dissected and anatomized thy same, as to set forth the glorious perfections of its Maker, in a most entertaining manner.

            But the main object of his pious and devout contempla­tions was, GOD in CHRIST reconciling the world to him­self. For GOD, who commanded the light to shine out of darkness, had shined into his heart to give him the light of the knowledge of GOD, in the face of JESUS CHRIST; so that he not only understood thee mysteries of the king­dom of GOD himself, but it was given to him to make others' know them. His preaching was in the demonstration of the SPIRIT, and of power. His sermons are the very transcript of what had passed betwixt CHRIST and his own soul; he spoke; and wrote his experimental-know­ledge, and did both speak and write, because he believed.

            He earnestly contended for the articles of faith and truths of religion. And as to the duties of Christianity, he enforced the performance of these, with all the argu­ments of persuasion; so that, through the blessing of GOD, his pulpit-discourses became the power of GOD to the illumination of the understandings of his hearers, the renovatibn of their natures, the reformation of their lives, and the salvation of their souls.

            The difficult part of a reprover, he, acted in the most prudent and gaining manner: when he did lick with his tongue the, mote out of his brother's eye, he did it with all tenderness, and with the tear in his own. His words wanted neither point nor edge for drawing of blood, when the case of the offender made it an indispensable duty; and when the was' compelled to use, sharpness with any, they were convinced that he sincerely intended their good. His compassion on the ignorant, and on them that were out of the way, made it evident, how much he considered him­self as encompassed with infirmity, and so within the hazard of being tempted.

            He was, a person of exemplary moderation and sobriety of spirit, had healing methods much at heart, and studied to promote love and peace among his brethren in the ministry. He vigorously contributed to the recovery of the humanity of Christianity, which had been much lost in the differences of the times, and the animosities which followed thereupon. These virtues and graces had such an ascendancy in his soul, that, as he carried coals about him taken from the altar, to warm the souls of all with whom he conversed with love to GOD, his truths, interests, and people, so he carried sanctuary-water about with him, to cool and extinguish any thing of undue passion which he perceived to accompany the zeal of well-designing per­sons; a temper that is rarely found in one of his age. But ripe harvest-grapes were found upon this vine in the be­ginning of spring; and no wonder, since' he lived so near the Sun of Righteousness, and lay under the plentiful showers of divine grace, and the ripening influences of the He was no fomenter of faction, but studious of the public tranquility. He was a man of moderate principles, and temperate passions. He was far from being confident, or vehement, in the management of public affairs; and was never imposing or overbearing upon others, but willingly hearkened to advice, and yielded to reason.

            After he had labored four years in the Ministry, serving GOD with his spirit in the Gospel of his SON, he died of a consumption, when he was scarcely come to the prime of life, entering on the twenty-sixth year of his age; leaving behind him a sweet savor after he was gone, and an epistle of commendation upon the hearts of his hearers. While he lived, he was highly valued and esteemed, having been ' a successful instrument of saving himself and them that heard him, of turning sinners unto righteousness, and of perfecting the saints; and he died much lamented by all good people, who had the opportunity and advantage of knowing him. He was a person of singular piety, and of an humble, meek, and peaceable temper; a judicious and lively preacher; nay, so extraordinary a person, that he was justly accounted a prodigy, for the pregnancy of his na­tural talents, and his great proficiency in human learning, and in the knowledge of Divinity.

            He was buried in the church-yard of Govan, where MIA. PATRICK GILLESPIE, then Principal of the University of Glasgow, at his own expense, caused a monument to be erected for him, on which there is to this day the following inscription:­

Hic situs est MAGISTEL HIIGO RINNINGUS;
Vir pietate, faeundid, doctrind clarus;
Philologus, Philosophus, Theologus prwestaus,
Privco denique Evangelii fidelis et eximius;
Qui e medio rerum cursu sublatus
Anno Etatis 26:, DOM. autem MDCLIII.,
Mutavit Patriam, non Societatem,
Eo quod vivus cum DEO ambulavit.
IV si quid inquiras, camera silco;
Cum nec to nec Marmor hoc capiat.

 

FELLOWSHIP WITH GOD
OR,
SERMONS
ON THE
FIRST EPISTLE OF ST. JOHN,
CHAP. 1: AND IL.,
WHEREIN
THE TRUE GROUND AND FOUNDATION OF ATTAINING
FELLOWSHIP WITH THE FATHER AND THE SON,
AND THE BLESSED CONDITION OF SUCH AS ATTAIN TO IT, ARE EXPLAINED.

BY HUGH BINNING.

FELLOWSHIP WITH GOD.

SERMON 1:

1 JOHN 1: 1.

That which was from the beginning, which we have heard; which we have seen with our eyes, which.we have looked upon, andd 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 instruction, 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, were accustomed, at the com­mencement of a discourse, to fall upon something that might stir up the attention of their, hearers, or, make them more inclinable to receive instruction, or catch their favor 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 entrance for instruc­tion and persuasion. Truly, 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 the *, who elevates them to a more transcen­dent use. Happy was that eloquence of PAUL, and the other Apostles, and something like the sweet inspiration of Angels, by which they prevailed with the spirits of men and he that said, I will make you fishers of men,"' taught them to present some things for the allurement of souls, and so to surround and enclose them with most weighty and convincing reasons. The beloved Apostle, JOHN, who leaned upon CHRIST'S bosom, and was likely to learn the very secrets of this art, you see how he goeth about the business; he uses 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 of souls already converted, and for the powerful persuasion of others to embrace it, he uses all the skill that can be in the entry, to dispose men's hearts to receive it: like a wise Orator, he labors to stir up their attention, to conciliate their affection, and so to make them easily teachable he stirs up attention, when he shows that he-e is not to speak about trifling matters, or low things, or things that do not concern them; but about the greatest, most interesting, and most important things, even "the Word of Life," in which all their-life was wrapped up: which, though it was ancient in itself, yet, withal was anew thing to the world, and so, on all accounts, deserved to be taken serious notice of. Then he conciliates their benevolence by showing his own affec­tion towards them, and his great design in it, that it was only for their good and salvation, and that he had nothing else in view, but to have them partakers with himself in the same happiness: he has found a jewel, and he hides it not, but proclaims: it, that; all, men may have fellowship with him, and with GOD;, and that cannot but bring in full joy to., the heart. Now a: soul being made thus attentive and willing to heart it is the best, disposition that makes them the most capable of being taught.

            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 sweetly catch you, 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 and impartial judgment of the heart. It is lamentable that the voice of GOD should be out-cried by men's uninter­rupted flood of business, which 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: this is the advantage which the world and the lusts of it have; for if they once come 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 and 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 you hear it. It promiseth life and immor­tality, which nothing else doth; and you entertain other things upon lower promises, 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! 0, my Beloved, 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 then I persuade myself, that you who now mind this life, should seek your joy in GOD, and find it in Him. But to cut off all convictions and persuasions at first, and to set such a guard at your minds, as to provide that nothing of that kind may come in, or else that it may be cast out as an enemy, this is unequal, ignorant, and unreasonable dealing, which you alone will repent of; it may be, too late, and when past remedy.

            He propounds that which he is to speak in the fittest way, for the commendation of it to their hearts: And O how vast is the 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 this world, that can give any solid refreshment to the heart, except in holy meditation on the vanity, vexa­tion, and inconstancy, to which GOD has subjected all those things. But it is said, that Christians, who have so noble and divine, so pleasant and profitable things, upon which to speak one to another, are notwithstanding as much subject to that Athenian disease; itching after new things continually, and spending their time in reporting and hearing news. Alas! what are. those things that are tossed up and down continually, but follies, weaknesses, and 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 treated of, is of another nature; nothing, else is of itself so excellent, nothing else to us so convenient. " That which was from the beginning, of the Word of Life, we declare unto you." O, how much more pleasant and sweet a voice is that which sounds from heaven, than those confused noises which arise from the earth? This is a message that is come from heaven, with Him. that came down from it. There are four properties, by, which this infinitely surpasses all other things. For itself it is most excellent; for its endurance it is most ancient to us, it is most profitable; and both in itself; and to us, it is most certain and by these the Apostle labors to prepare their hearts, for serious attention.

            For the Excellency of the Subject, it is incomparable; for it is no less than that jewel which is hid in the mine. of the Scriptures, and which he, as it were, digs up; and shows and offers unto, them; that jewel, I say, which when a man has found, he may sell all to buy it; -that jewel, more precious that 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 that 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 who is the Life of that Word, not only as touching the efficacy and power of it, but as touching the subject 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 1: 8.) So the Gospel, though it be called "the power of GOD to salvation," (Rom. 1: 16,) and "the savor of life," and "the Gospel of salvation," (Eph. 1: 13,) yet it is not that true Life, but only a testimony and declaration of it; it has not life and immortality in itself, but is only the bringing of those to light, and to the knowledge of men. It is a discovery where these treasures are lying, ready for our searching and finding.

            To speak of this "Word of Life, JESUS CHRIST," ac­cording to his eternal subsistence, would require a divine spirit, elevated above the ordinary sphere of men, and sepa­rate from that earthliness and impurity, that make us incapable of seeing that holy and pure Majesty. Angels were but low messengers for this; for how can they express to us that which, they cannot conceive themselves, and at the mystery of which they therefore wonder? I confess, the best way of speaking 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 perfection of the world, known and seen to the bottom, can do.

            Consider that a Savior is holden out unto us, who is "the Rock of Ages," and upon whose word this huge frame is bottomed, and stands firm; one who infinitely exceeds all things visible or invisible; one who was possessed by the FATHER, as his delight, before the foundation of the world, and so is 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. I would have you, upon this, to gather two consi­derations: one, what an incomparably excellent SAVIOR 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! Who could purchase unto us such- absolute blessedness throughout all eternity, who was not himself from all eternity? What marvelous con­gruity and beauty are in the ways of GOD! How is all fitted and framed by infinite wisdom, to the end that we may have strong consolation! Again, what worth is put upon the immortal soul of man, that is but of yesterday; when He who 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 uttermost? Then I would desire you to believe, that the FATHER is as well minded to the salvation of sinners, as the SON; for they were together from all eternity, and, as it were, contrived this design between them, to- save and redeem mankind. Some entertain harsher thoughts of the FATHER, as if CHRIST was more accessi­ble, and exorable; but the truth is, He has given the Sox this command, and therefore he professed, that it was not so much his will as his FATHER'S, about which He was employed. Therefore correct your apprehensions; do not stand back 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 Sox's persuasion, but because he would have his love to run in drat channel., through CHRIST.

            But theme is withal a Newness in this subject, which both increases admiration, and may the more engage our affec­tion; for "the Life was manifested," says 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, which 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 turn; the antiquity of his real existence, as GOD, and the lateness of his appearance in the flesh, as man. Nothing is so old, for He has the infinite fore-start of the most ancient creatures. Take those Angels, the sons of GOD, who sang 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? Suppose a mountain of sand, as big as the earth, and an Angel to take from it one grain every year; your imagination would weary itself, ere ye reckoned in what space this mountain should be diminished or removed. 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 SAVIOR, 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.) Now He that was thus blessed from everlasting, " who dwelt in inaccessible light and glory, which no man has seen, nor can see," infinitely removed from all human capacities and senses; He, I say, begins to be manifested in the fullness of time; to make himself visible, he takes 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 expectation of this, from the beginning of the world since it was first promised, and that the inhabitants of heaven were in a long 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 made himself in a manner visible, by making the visible world: his power, goodness, and wisdom, are every where imprinted in great characters on the whole, and all the parts of it. The light, how glorious a garment is it, with which He is, as it were, clothed!

            The heavens, how majestic a throne! The earth, how stately a footstool! The thunder, how glorious and ter­rible a voice! In a word, the being, the beauty, the har­mony and proportion, of this huge frame, are but a visible appearance of the invisible GOD. But in taking 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, which he was not. And what is it in which he was manifested?

            Is it the spiritual nature of angels? Though that far excels ours, yet it is no manifestation of Him to us. Is it in the glory, perfection, and flower of the visible world, as in the sun and lights of heaven? 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 So N 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, and the richer the comfort. Suppose the manifestation of glory should not be so great, yet the manifestation of love is so much the greater: nay, I may say, even the glory of "the only ­begotten SON of Goof " was the more visibly manifested, in that he appeared in so low and unequal a shape. For power to show itself in weakness, for glory to appear in baseness, and such glorious rays to break forth from under such a dark cloud; this was greater glory, and more ma­jesty, than if he had showed himself in the perfection of the creatures. Now it is easy to distinguish the veil from that which it covers; to separate infirmity from divinity: but then it would have been more difficult, if his outward appear­ance had been so glorious, to give unto GOD what was GOD’S, and to give the creature what was the creature's: 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 when both these are laid together, the Ancientness of our SAVIOR, and withal the Newness of his appearance in the flesh, by which he has 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 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 by his appearing in the very darkest night of superstition and idolatry. O, then, let us open our hearts to him, and 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 on which this spring was opened.

            But such an everlastingly glorious Person, though he have life in himself, though he be ever 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 fan: he not only has his throne in heaven with his FATHER, but has come down to the world, to bring that eternal life near to us, even into 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," are 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 of their happiness would have been diminished, if these had never sprung out and vented them­selves; if thatLife that waswith the FATHER from the begin­ning, had never come down from the FATHER, 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 SAVIOR; and thus he is suited to us and our necessities, every way fitly correspondent. And now it is not only, "as the FATHER has life in himself, so the Sox has life in Himself; " but there, is a derivation of that life to man; that donation of life to the So Ni (John 5: 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 hash sent me, and I live by the FATHER; so he that eateth me, even he shall live by me." (John 6: 57.) 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 the soul, shall find a quickening, quieting, comforting, and strengthening virtue in Him. Nay, there is a straight connection between his life and ours; "Because I live, ye shall live also; " as if He could no more want us, than his FATTIER can want Him, (John 14: 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? Behold the infinite wisdom, power, and grace of God, 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 dying.

            Now for the certainty of this manifestation of " the Word of Life" in our flesh, both that He was man, and that He was GOD: this, I say, we have the greatest evidence of, that the world can afford, next to our 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 upon others. Consider who the Apostles were, men of great simplicity, whose education was so mean, and expectation 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 farthest from the sus­picion of deceitfullness. Now how were it possible, think you, that so many thousands, every where, should receive this new doctrine, so unsuitable to human reason, from their mouths, if they had not known that themselves-were eye-witnesses of all these miracles that He did, to confirm his doctr -?, and that this testimony had been above all imaginable exception? Yea, so evident was it in matter of fact, that enemies themselves, 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. And besides, the Apostle appealed to the 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.

            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 SAVIOR 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 pointing out the Lamb of God, his declaring how near He was, and pre­ferring Him infinitely before himself, his instituting a new ordinance, plainly pointing out the MESSIAH at the door, 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 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?" That was an attractive virtue, a powerful 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 behavior,-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 of the Old Testament) expounding Moss and the Prophets, taking off the -veil, and uncovering the Ark and Oracles: and a 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 among his disciples, "that so ye may believe, and believing may have eternal life."

            There is a gradation of certainty here: Hearing Himself speak, is more than hearing by report; but an eye-witness is better than 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, to witness also 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 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 the inward intention and affection of the heart. Our senses did bring in such marvelous objects to our minds, that we stood gazing, beheld it over and over, and looked upon it with reason, concluding what it might be; we fastened our eyes, that we might detain our hearts, in the consideration of such a glorious person. From this then you have two things clear: one is, that our LORD JESUS CHRIST was a true Man, and that his disciples had all possible evidence of it; he conversed with them familiarly; he ate and drank with them; and indeed, to testify the truth of his human nature, he came so low as to partake of all human infirmi­ties, and to be subject to such afflictions and crosses, as, to the eyes of the world, did quite extinguish his divine glory.         This evidence that he was Man, was the 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. But let us consider this,-for it is a sweet and pleasant subject, if our hearts were suitably framed to 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 was shown, partly from his own works and miracles, and partly from the miraculous success of the Gospel after him.

            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 being preached, and all knees bowing to it? These things considered,-how much was 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 a cordial assent to these everlasting truths. 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 which we have received. O, how would such evidence open the heart, to an entire and full closure with them, and embracement of them!

SERMON 2:

1 JOHN 1: 5.

That which we have seen and heard declare we unto, you,
that ye also may have fellowship with us.

            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 infinitely more concernment than any other thing can 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. Should not all other things, then, be thought impertinent and trivial in respect of this, the salvation of sinners? And what has a connection with that, but JESUS CHRIST, and "the Word of Life?"

            Two principles actuated this divine Apostle. The first was 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. And, then, another prin­ciple 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, cc 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 infinite fullness 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 fullness in spiritual things, that superabundance, and infinite excess over our necessities, that they may be enjoyed by many, by all, without envy or discontent, and without prejudice to one another's fullness, which the scantiness and meanness of created things cannot admit. 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 we 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 then! When some get into the favor of great and eminent persons, and have the honor to be their companions, they are very both to invite promiscuously others to that dignity; this society would beget competi­tion and emulation. But 0, of how different a nature is this fellowship, which whosoever is exalted to, he has no other grief, but that his fellow-creatures either know not, or will not be so happy therefore he will always be about the declaring of it to others.

            Ye are invited to this very communion with the Apostles; the lowest and meanest amongst you has this high dignity in your offer, to be fellow-citizens with the saints, with the eminent pillars of the church.

            Now, my Beloved, what more can be 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 does them, the same is my mother, and sister, and brother: " you shall be as dear to him as his dearest relations, if you believe in him. 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 chief happiness. There is no dif­ference of quality or condition, no distance of other things, which can hinder your communion with them. There are several sizes and growths of Christians, both in light and grace; some have extraordinary raptures and ecstasies of joy; 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 what is absolutely necessary, and most important either to soul or body, is made most 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.

            Verse 3. "And truly our fellowship is with the FA­THER and the Sox."-It was both the great wisdom and the 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, who 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 honor and happiness of man, 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 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 with blessed Apostles, and holy Angels, and Spirits made perfect: and that were but little, though it be an honor above regal or imperial dignities; but it is infinitely heightened by this, that their association is with God, the blessed and holy TRINITY.

            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 till it be possessed of the chief and universal Good; and then the soul rests from its labors; then there is eternal rest proclaimed,-" Return to thy rest, O, my soul; for the LORD has dealt bounti­fully with thee." (Psal. cxvi. 7.) What a poor 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 that 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 favor and light of his countenance upon you, and to be united to Him who is the fountain of life, so that ye might truly, without hazard of such a sad repre­hension as that fool got, say, " Soul, take thy rest in GOD."

Man was advanced to this dignity and happiness, but he kept not his station. He 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 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 sends after him to recall him; many messengers are sent beforehand, to prepare the way, and to dispose men's hearts to peace; many prophecies and fore-intima­tions were given 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, that we may know how to return to that blessed society which we had forsaken. Is man banished out of the Paradise of God into the accursed earth? Then the Sox is sent out from the Paradise above, to come into this world, and to save the world. Is there such a gulf between us and heaven? CHRIST has put his own body between, to fill it up. Do the Cherubims watch with flaming fire to keep us from life? Then the SON has shed his own blood in abundance, to quench that fire, and so to pacify and compose all in heaven and earth. Are 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 has buried in everlasting oblivion all the difference, and opened a way for a nearer and dearer friendship than before. And whence was it, I pray you, that GOD dwelt among men, first in a tabernacle, then in a fixed temple, and that so many were admitted and advanced again to communion with GOD? 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.

            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, than to bring our hearts unto it. Certainly it must neither be taken so low and wide, as if it consisted all in the ex­ternal duties and approaches of men to 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 act 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 ravishments of the soul after GOD, joined with extraordinary sweetness and joy: though that be a part of it, yet it is not universal to all GOD’S children. There may be a solid serious attendance on GOD in his ordinances, which may have more true substantial life, 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 estrangements of your hearts be re­moved. 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 from the love of GOD within, drawing the heart willingly towards communication with Him, and con­straining you to pour out your requests to him, and wait on him, even though ye should not find that sensible sweetness that sometimes is found.

            Verses 3, 4. "And truly our fellowship is with the FATHER, and with his SON JESUS CHRIST. And these things write we unto you, that our joy maybe full."-You have here the express end and purpose of the Gospel, to make up the two 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, and joins them to Go n, and one to another for the very sum and substance of it is the love of GOD to mankind, proposed for this end, to engage the love of man again; and love is 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, beyond other places of the world; and that where the Gospel is pretended to be received, 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." Yet let us take heed, that it is the grand design of the Gospel to restore us to a blessed fellowship with the FATHER, and withal to a sweet fellowship amongst our­selves; for both, you see, are included here.

            We are called to fellowship with the FATHER; and what is that, but to have the FATHER of our LORD JESUS CHRIST for thy Father, and for thee to be his son by adoption? This is the very marrow of the whole covenant, and all the promises thereof; " I will be your Father, and ye shall be my sons and daughters, says the LORD ALMIGHTY." (2 Cor. 6: 18.) "I go (says CHRIST) to your Father and my Father, to your GOD and my GOD." 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; 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 "all the fullness of GOD;" (Eph. 3: 19;) for that is made over to thee who believest the Gospel."-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 dispersion and separation from Go D, and restore them again to that blessed society: and there­fore our acquaintance, as it were, 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. By real, I mean, 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, 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. 1: 4.) By the same degrees we ascend to GOD, through which GOD path descended to us: He drew near to us by our nature; and we, by the intervention of that same nature, 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, in order 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 redounds to us. The living virtue of that Sacrifice is as fresh this day, to send up a savor 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? You have one to teach you all things that are needful for you; 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, 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 praises," (1 Pet. 2: 5,) which are sweet-smelling and pleasant in his sight; yea, we should “offer up our own bodies as a reasonable service” (Rom. 12: 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.

            Let us sum up all this:-Whatsoever grace or gift is in CHRIST JESUS; whatsoever pre-eminence he has above angels and men; whatsoever he purchased, by his obedient life, and patience in death; there is nothing of all that, but the soul may be admitted to fellowship in it, by its union with him by faith. Have Him, and have all that he has faith makes him yours, and all that he has 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 maybe induced to open to Him!

            Now being thus united to JESUS CHRIST, that to which I would next persuade, is a personal communion; that is, a suitable entertainment of Him, a conjunction of your soul to Him by love, and a conspiracy of all your endeavors hence­forth towards Him. It is certain, that true friendship is founded on a conjunction and harmony of souls by affection, by which they become in a manner one; for love makes a kind of transport of the soul into another, and then all particular interests are drowned in oblivion; no more mine and thine, but He makes an interchange; mine thine, and thine mine; my heart thine, and thy honor mine. Now certain it is, that in this GOD leads the way; for he declares his love to the world, in the rarest effect of it, " GOD SO loved the world, that he sent his SON." And you have the most infallible argument of his Sox's love; " Greater love has no man than this, to lay down his life for his friends; " but He for his enemies. Now then, you see how the heart of God and his SON JESUS CHRIST is fixed on the sons of men, and so fully set towards them, that it has transported the So N out of his own glory, and brought him down in the state of a servant.

            Now the love of a believer being the result of GOD’s love, this it is which is the source and spring of constant commu­nion; and it vents itself in converse with God, and daily en­tertainment of Him in our spirits and ways. 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 of the 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 and praise, as it were; these are the ways to increase our love of GOD, and kindle it up to a higher flame; and being thus increased, it gathers in all the endeavors and abilities of the soul, and sets all on fire, as a sweet-smelling sacrifice. It is henceforth the great study of the soul, to remove all things that are offensive to Him; for the entertaining of sin, his enemy, is inconsistent with this true fellowship. This will mar that sweet corre­spondence in prayer and praises; for it is a breach of covenant, to maintain his enemies. Therefore the soul that loves God will study to compose itself in all things to his good pleasure; as his love, which is as strong as death, puts him upon a careful watching to do all things for our profit; and so this takes in our whole walking in religious ap­proaches, or in common business, to have this as our great design, " conversing with GOD, and walking to all well­ pleasing."

            Now if we be once enrolled in this blessed fellowship with the FATHER and the SON, then it follows, as a fruit of this, that we have fellowship one with another; and truly the more unity with GOD, the more unity among our­selves; for He is the uniting, cementing principle. He is the centre of all Christians: and as lines, the further they are from the center, the further distant they are one from another, so the distance of souls from GOD sets them at furthest distance among themselves.

            The nearer we come every one to JESUS CHRIST, the nearer we-join in affection one to another: and this is im­plied in that expression of CHRIST'S prayer, "that they may be one in us." (John 17: 21, 22.) No unity can be enjoyed but in that one LORD, and no perfect unity but in a perfect union with Him.

            Verse 4. "That your joy maybe full."-All motions tend to rest and quietness: we see it daily in the motions below, and we believe it also of the revolutions of the heavens above; and there 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 desires, affections, and actions, which are the motions and stretches of the soul towards that which it desires and apprehends as good, are directed, by the very intention of the soul, to some rest and tranquility. If other things, that have no knowledge, have their centre of rest, how much more must man, who is an understanding creature, have it by the appointment of GOD; but there is this wide difference in the point of capacity of happiness between man and other creatures, that they, whatsoever ex­cellent virtues or properties they have, yet know them not themselves, and so can neither enjoy what excellency them­selves have, nor use what is in others. For to what purpose is it to shine forth, if there be no eye to see? What advan­tage has the rose in its fragrancy, if it cannot smell itself 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 man's sake, who knows them, can use them, and enjoy them. Here is then the peculiar capacity which GOD has given to man, to know what he seeks, what he Math, and 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 GOD’s image, and of conformity with him, whose infinite blessedness riseth from that perfect comprehension of himself, and his own incomprehensible riches. So then, man's happiness or misery must depend upon this, both what the soul fixeth upon, and what it ap­prehendeth to he in it; for if that eternal and universal good, the fullness of GOD, be the center of the soul's desires and endeavors, and there be apprehended and discovered in GOD that infinite 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 soul's apprehension, and of the excellency and good­ness of God, such a rest and tranquility, such joy and satisfaction, as must make the soul infinitely happier than the enjoyment of any other thing could do.

            This being the thing then, to which all men's desires naturally tend, this tranquility and perfect satisfaction, 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 themselves, that they think to content their hearts in these outward, inconstant, and perishing things; and so their life is spent in catching at shadows, in feeding on the wind, in laboring in the fire. There is nothing which satisfies our ex­pectations, so as to reward the expense of our labor, toil, and travail about it; there is nothing therefore but a continual, restless agitation of the heart from one thing to another, from one thing that now displeases or disappoints, to things that were formerly loathed, as a sick man turns him from one side to another, and at length returns, expecting to find some ease where he lay at first.

            How is it possible that they can give content to the soul of man, which are so utterly disproportioned to it, both because they are only suited to the senses, and likewise, because they are changeable? Now the soul is framed with a higher capacity; and can no more be satiated with visible things, than a man that is hungry can be satisfied with gold: and, besides, it is immortal, and must have something to survive all the changes of time. Now though these things cannot truly fill the heart, yet they swell the belly like the east wind, which causes many torments and distempers in the soul; and though they cannot give ease, yet they may be " as thorns to prick and pierce a man through with many sorrows." So that there is no more wisdom or gain in this, than in gathering an armful of thorns, and enclosing and pressing hard unto them; the more hardly and strongly we gripe them, the more grievously they pierce us.

            I am sure that your experiences give a testimony to this, that there is no solid, constant, and equable heart joy in all the imaginary felicities which this world adores. There is nothing of these things, that is not lower in actual pos­session, than in the apprehension of them afar off. Nothing in them answers either our desires or expectations; and, therefore, instead of peace and tranquility, they breed more inward torment and disquiet, because of that inevit­able disappointment which attends them. Therefore the Apostle passeth all these things in silence, when he writes of fullness of joy; for he knows that in them there is neither that joy, nor that fullness of joy, which we would wish from them.

            There have been some wiser than others, who have their apprehension above the rest of mankind, and have labored to frame rules to lead man to rest and tranquility; and in this they have done much, to discover the vanity and madness of the common practice of men, and to draw man from sensible and outward things, to things invisible and spiritual; yet there is a defect in all the rules which natural reason can reach.

            But here the failing is, that while they call a man off from things without, they lead him but into his own spirit within, as if he could find rest in the enjoyment of his poor miserable self. But CHRIST JESUS calls us into our own spirits, not to dwell there; for O, what a loathsome habitation is a defiled heart, and a guilty conscience! But rather than find nothing of that refreshment within, we may forsake ourselves, as well as the world without, and transport ourselves into GOD in CHRIST, the only habita­tion of joy and delight; that being filled with anguish from the world, and from ourselves, we may more willingly divorce ourselves from both, and agree to be joined unto JESUS CHRIST, and to embrace him in our hearts, who is the only fountain of life and joy; who had no other errand and business from heaven, but to repairman's joy, which had suffered as grievous a breach as any in the creation. "These things I have spoken unto you, that your joy may be full." (John 15: 11.) Therefore the Apostle propounds this as the end of his writing; "These things I write, that your joy maybe full;" and the way to attain this he expressed in the. former verse, by " fellowship with the FATHER and SON."

            In these we find all things suited and proportioned to the exigencies of the soul. There is suitableness in them, be­cause of their spiritual nature, whereby they may close immediately with thy spirit: other things are material; and what union, what fellowship, can a spirit be supposed to have with them? They are extrinsic things, that never come to a nearer union with thy soul; and though they could, they would debase thy soul, not exalt it, because of an inferior nature. But these things,-JESUS CHRIST, eternal life in him, the precious promises of the Gospel, the spiritual privileges of sonship, are of a more divine na­ture; and, by faith, souls come to close with them: these are inward things, more near the soul that believes, than himself is to himself; and so he may always carry them about in his heart, which may be a spring of everlasting joy. "This no man can take from him." For the ground and fountain is inward, seated without the reach of all vi­cissitudes and changes. Then, as they have a suitableness, so they have a fullness in them; they are cordials to the heart, things that are in their own nature refreshing to the soul.

            Besides, as the things of the Gospel affect the heart and soul, so there is a fullness in them, which may fill all the corners of the heart with joy; there is an unexhaustedness in these things, an universality in CHRIST, "all in all," "all the treasures of wisdom." And may not this cause a spring-tide of joys? The heart is eased upon the lowest clear apprehension of CHRIST and the Gospel; it gives a heart-serenity and calmness to a troubled soul, that nothing else could do. Yet to make up the fullness of joy, as well as the solidity of it,-to extend the measure of it, as well as to beget the true quality of it,-it is requisite that not only there be a fullness in the object, but there must be a kind of fullness in the apprehension; it must be represented fully as it is, and the clouds of unbelief scattered; and then, indeed, upon the full aspect of the Gospel, and CHRIST in it, there is a fullness of joy that flows into the soul, as the sea is filled upon the full aspect of the moon.

            If once this were established in thy soul, that here is that truth and fullness of joy, which elsewhere is vainly sought, would it not divert thy desires, and turn the current of thy affections and endeavors, to fall into this ocean of delight?

            When a soul is possessed with CHRIST by faith, and dwells in God by love, there is both reality and plenty all the dimensions of the heart may be filled up. Such is the fullness of joy which flows from that blessed fellowship of the FATHER and the SON. Now though these two be only mentioned, yet the HOLY GHOST must not be ex­cluded, for the apostolic prayer Both attribute our fellow­ship with God chiefly to the SPIRIT; so that it is the SPIRIT who unites our hearts, associates them to GOD, and seems to correspond between him and us so then there is such a fellowship with the FATHER, SON, and HOLY GHOST, as leaves no vacuity in the heart, and fills all the dimensions and corners of it with peace and joy.  Add to this, in the third place, that these things have not only a fullness, but withal a durableness; not only a plenty, but besides, a perpetuity, to correspond to the im­mortality of the soul. Suppose any thing could for the present give a fullness of joy, and absolute content to the heart, yet if we imagine that thing may be separated from the heart, and cease to be, certainly the very expectation of such an eternal separation would almost extinguish all the joy.

            But now, that fear is removed, and the believer needs not lose the sweetness of the' present enjoyment of GOD, through anxious foresight of the future; because he may know, that the perfect fullness which shall never ebb is but coming; and the sun is but ascending yet towards the me­ridian, from whence he shall never go down, but stand fixed, to be the eternal wonder and delight of angels and men.

            Now though it be true, that Christians here have neither that plenty, nor that perpetuity of joy, which the object of it gives ground for; though their hearts be often filled with grief, partly from outward, partly from inward evils and afflictions; yet certainly this arises from the dark, dim belief, and slight consideration, of these things which CHRIST spoke, and his Apostles wrote unto us: we might, no question, keep our hearts in more peace and tranquility, in all the commotions of the times, or alterations in our­selves, if we did more steadfastly believe the Gospel, and keep more constant fellowship with GOD.

            O let us lay these things to heart, which, being laid up in the heart, will fill it with this 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.

            Joys of the HOLY GHOST, arising from the consideration of the grace and goodness of GOD, and the experience of it in the soul, affect the heart, and give the answer of a good conscience, in the blood of CHRIST, which is a con­tinual feast; these drive out the bitter apprehensions of sin and wrath; these sweeten and refresh the soul in all worldly afflictions.

            The torments and perplexities of a troubled soul are better felt by ourselves, than known by others; and so are the joys of that heart which apprehends JESUS CHRIST, and peace purchased in him; they are such, as no man that is a stranger to such things in his experience can ap­prehend. It is " joy unspeakable." 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 when ye shall see Him fully as he is, and nothing be inter­posed between you and him; and then your joy shall be full for ever.

SERMON 3:
1 JOHN 1: 5.

This then is the message which we have heard of hint, and
declare unto you, that God is light.

            THE great design of the Gospel is to make up the breach of man's joy, and open the way to the fullness of it: and therefore it is the "glad tidings of great joy," the best message that ever came to the world. Now it shows unto us the channel, into which this river of gladness runs; it dis­covers what is the way of conveying 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 so much do we profit by the Word, and answer the design of the Gospel, as we estimate our happiness from this alone, the communication of GOD to us. When­soever the Gospel takes hold of your hearts, it will un­doubtedly frame them to this, to a measuring of all blessed­ness from God alone: and this will carry the heart to un­dervalue all other things, and so to a forsaking of any thing for the closer enjoyment of GOD. I fear 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 comforts, and drown their souls in them. Now these two cannot subsist together: if we take in any thing else to make up our happiness, so much we lose of GOD; and therefore our hearts should be more purified from carnal delights, if we would have expe­rience of this joy. We must hang only upon his counte­nance and company; else we lose the sweetness of it.

            Now the Apostle prosecutes this further, to discover what conformity must be between them that should keep this fellowship; and what likeness of nature and qualities is necessary for them who would be happy in GOD’s society. "This is the message we have heard, says he, and which we declare unto you, that GOD is light." Take this jointly with that which went before, "This we declare, that ye may have fellowship with the FATHER and the SON."

            And to the end that this fellowship maybe maintained, and yield you fullness of joy, it is necessary that the nature of GOD should be laid down as the pattern to which ye must be con­formed. " God is light," and therefore ye must be light too, if ye would have fellowship with that pure light. This is the full message of the Gospel, that which was sent down from heaven by the SON of God, "the Messenger of the Covenant," and which the Apostles heard from him.

            "This then is the Message,-that GOD is light." The ground of communion of persons, is their union in nature or likeness. There is some general society between all man­kind, as being conjoined in one common nature; but the contracting of that, in narrower bounds of affinity and con­sanguinity, doth enlarge the affection the more. True friendship draws the circle yet narrower, and contracts the love that is scattered abroad towards mankind, to run towards one, or a few; and the foundation of this is some peculiar likeness in manners, and sympathy of disposition, which make the souls of men to melt one into another; this is the bond which knits this near society. Now that which holds good in the communion of man with man, must be much more needful in man's communion with GOD: for all the societies or conjunctions of the creatures are but shadows of this higher communication of the spirit of man with God "the Father of Spirits." And indeed we may find some rude draughts and resemblances of this divine society, and of the rule according to which it must be modeled, in all the near conjunctions of creatures; for every thing is best preserved, and agrees best, with things of its own nature.

            This divine society must be constituted according to this fundamental rule; that is, It is necessary, to the end that GOD and man may have fellowship together, that they should come nearer in likeness one to another. Now as to GOD, you know that he cannot be more like us, for he is unchange­ably holy. That were most absurd, to bring down His majesty to partake of our wretched sin and darkness, Indeed in this he has come as far as his own nature and our good would permit, by communicating in our nature, and in all the sinless infirmities of it. It is impossible then that He should make up the distance by any change of Him­self; but we must be changed, and in some way raised up to partake of the purity of his nature, and be transformed into some likeness to him; and then is the foundation of society and fellowship laid. This is the Apostle's meaning, in declar­ing to us what GOD is; that, according to that pattern, and in that glass, we may see what to conform ourselves to.

            "GOD is light, and in Him is no darkness."-Now take the just opposition; man is darkness, and in him is no light. What communion then can light have with darkness? Either the light must become darkness, or the darkness become light; either the light must leave its glorious purity, which cannot be, or else the darkness of men's souls must be abolished by the brightness of GOD’s light; and then there maybe a communion between the primitive light, and the derivative light,-between the original light, and that which flows out from the original. But take darkness, remaining darkness, and light, remaining light, and they cannot join together; for the great separation that was made in the world was between light and darkness. "And GoD saw the light that it was good: and GOD divided the light from the dark­ness." (Gen. 1: 4.) And so it is impossible for men that live in the darkness of their minds, in ignorance, and in the dark­ness of sinful lusts, to have any fellowship with GOD, who is a fountain of pure light, and undefiled sanctity.

            But who is a fit Messenger to declare this message? Can darkness comprehend the light? Or can those that are blind form any lively notion of light, to the instruction of others? Truly, no more can we conceive or speak of GOD, who is that pure light, than a blind man can discourse on colors, or a deaf man on sounds. “Who is blind as the Loan's servant?" And therefore, who more unmeet to declare this message of light? What reverence then and godly fear ought this to be declared with, when mortal man speaks of the eternal GOD? What composure of spirit should be in us? What trembling and adoration? For, at our best, we can but declare our own ignorance; and the furthest attainment in this knowledge is but a fur­ther discovery of man's darkness. We have three ways of creeping towards that glorious light of GOD.

            First, His works are some visible appearances of that invisible and incomprehensible GOD; and in these we know him, but not what he is in Himself. How dark and dull are we in piercing into the hidden natures of things, even below us, such as beasts and plants. We behold some effects flow from them; but from what principle these flow, we know not how much less can we apprehend any thing suitable of the Divine Majesty, which is infinitely above us, from these wonderful and glorious works of his power and wisdom? Man is endowed with wisdom to do some excellent works of art, such as planting, building, painting, weaving, and the like. But the beasts that are below us cannot apprehend, from these works, what the nature of man is. Now is there not a greater disproportion between us and the divine nature, so that we cannot rise up to an under­standing of it, in itself? Nay, one man will do many things which another cannot understand; he beholds the art of it, he sees the matter, but yet he cannot pierce into the mind of the workman. Therefore all that we can conclude from these wonderful works of GOD, is some silent admiration of him. If these be such; then what must He be? How infinitely transcendent over them? But what He is, these cannot de­clare, and we cannot apprehend. Then we are accustomed to climb up to the knowledge of GOD, by attributing to Him all the perfections of the creatures. Whatsoever commends them, we apprehend that to be originally and infinitely in Him; and thus we spell out that name, which is simply one, in many letters and characters, according to our mean capa­city, as children when they begin to learn; so we ascribe to him wisdom, goodness, power, justice, holiness, mercy, truth. All these names being taken from the creatures, and so having significations suited to our imperfections, must needs come infinitely short of him; and so must our apprehensions of them in him. These are scattered among the creatures, and therefore they cause divers conceptions in us; but all these are united in Him. He is a most simple, pure being, who virtually is all things, and properly is none of all.

            Another way we have of apprehending Him, by way of negation, denying all the imperfections of the creatures, and removing them to an infinite distance from Him; and truly, though this be an imperfection in knowledge, yet it is the greatest knowledge we can attain to, to know rather what he is not, than what he is. He is not limited to any place, nor bounded by any measures and degrees of per­fection, as creatures are; therefore we call him infinite He is not comprehended within the limits of time, but comprehends all within himself; therefore he is eternal: He is not subject to changes and alterations, therefore he is called immutable: He is not compounded, as a result of divers parts, therefore he is most purely simple and one He is not like these things which we see and hear, that fall under our senses; therefore we call him a Spirit.

            Now in all these weak endeavors of man, to detain and fix his own spirit in the contemplation of GOD, if he cannot reach the understanding of what God is, yet he will attain this wisdom, not to be ignorant of his own ignorance. And truly, my beloved, this is the thing I would have us learn to know, that the admiration of GOD in silence is the best expression of him. We should not search into these mysteries, to satisfy our curiosity, but rather compose our hearts to a continual silent wondering before him; for' where our understandings are confounded, and our minds overwhelmed with the infiniteness of that glory, so that we can see nothing but our own ignorance of all, this should certainly compose all to quiet admiration; for silence and wonder is the natural posture of a soul that is at a stand, and can neither get forward for inaccessible light, nor will retire backward, because of what it apprehends already.

            "This then is the messages that God is light." Because we cannot conceive, in our poor narrow minds, what GOD is in himself, therefore he expresseth it to us in similitudes drawn from the creatures, and condescends to our capacity. As he stands in manifold relations to us, so he takes the most familiar names, which may hold out to our dull senses what we may expect of him: therefore he calls himself a Father, a King, a husband, a Rock, a Buckler, a strong Tower, a mountain, and whatsoever else may represent to our hearts that which may strengthen them in believing. But there is no creature so directly attributed to God, as Light; none used to express his very nature and being, as abstracted from these relations, but this, "God is Light: “ and CHRIST takes it to himself, "The Light of the world," and "the Life of men." The truth is, it has some excellency above all other visible creatures, so that it may fitly carry some resemblance to him. The Scripture calls light " his garment;" (Psalm civ. 2;) and truly it is a more glorious robe of majesty, than all the imperial garments of state, which either angels or men could contrive. The light is, as it were, a visible appearance of the invisible GOD: He has covered his invisible nature with this glorious garment, to make himself, in a manner, visible to man. It is true, this light is but, as it were, a shadow of that inaccessible light. It is the dark shadow of GOD, who is himself infinitely more beautiful and glorious. But yet, as to us, it has greater glory and majesty in it, than any creature besides: it is the chief of the works of God, without which the world would be without form, and void: it is the very beauty of the creation, that which gives lustre and amiableness to all that is in it, without which the pleasantest paradise would become a wilderness, and this beautiful structure and adorned palace of the world would be a loathsome dungeon. Besides the admirable beauty of it, it has a wonderfully swift conveyance throughout the whole world; in the twinkling of an eye, it is carried from the one end of heaven to the other in a moment: "And who can say by what way. the light is parted?" (Job, xxxviii. 24.) Moreover, it carries along with it a refreshing heat and warmth, which is the very life and subsistence of all the creatures below. And whereas there is nothing so beautiful, so there is nothing so universally and highly profitable; to all this add that singular property of it, that it is not capable of infec­tion; it is of such absolute purity, that it can communicate itself to the dunghill, as well as to the garden, without receiving any mixture from it: in all the impurities it meets with, it remains unfixed and untainted, and preserves its own nature entire. Now you may perceive that there is nothing visible that is fitter to resemble the invisible God, than this glorious, beautiful, pure, and universally commu­nicable creature, LIGHT.

            Hereby you may have shadowed out unto you the nature of God, that he is an all-knowing, intelligent Being, as light is the first and principal visible thing; yea, that which gives visibility to all things; and so is in its own nature a manifestation of all things material and bodily: so GOD is the first object of the understanding. Nothing is so fit an emblem of knowledge as light, and in that respect GOD is the original light, a pure intellectual light, that has in him­self the perfect idea and comprehension of all things: He has anticipated in himself the knowledge of all, because all things were formed in his infinite understanding, and lay, as it were, first hid in the bowels of infinite power. There­fore he is a globe, or mass, of light and knowledge, like the sun, from whom nothing is hid: "Hell and destruction are not covered to Him;" there is no opacity, no darkness in the creation, that can terminate or bound this light, or binder his understanding from piercing into it. Now as all things, by the irradiation of the light, become visible, so the participation of this glorious "Sun of Righteousness," and the shining of his beams into- the souls of men, makes them partake of that heavenly intellectual nature, and reflects a wonderful beauty upon them, which is not in the rest of the world.

            Besides, here is represented to us the absolute purity and perfection of GOD’s nature; " GOD is light, and in him is no darkness." Besides the purity of the light of know­ledge, there is a purity of the beauty of holiness; the glorious light of GOD, his virtue, and power, and wisdom, is communicated to all the creatures: there is an universal extent of his influence towards the good and bad, as the sun shines on both; and yet there is no spot or stain upon his holiness, from all his intermingling with the creatures, the worst and basest creatures. All his works are holy and righteous, even his works in unholy and unrighteous men; he draws no defilement from the basest of the creatures, nor yet from the sinfulness of it. He can be intimately present in working, in virtue and power, in care and providence, with the dirt and mire of the streets, and with the beasts of the field, and yet there is no stain upon him, as men would suppose it to be; no more than it is a dishonor to the sun to shine on the dunghill. In a word, there is no mixture of ignorance, darkness, impurity, or iniquity in him, not the least shadow, change, or turning, not the least seed of imperfection.

            Add unto this, to make up the resemblance more fully, the bounty and benignity of his influence upon the world, the flowings forth of his infinite goodness, which enrich the whole earth. The sun is the greatest and most universal benefactor; his influence and heat is the, very, renovation of the world; it makes all new, and green, and flourishing; it puts a youth upon the world, and so is the very spring and fountain of life to all sublunary things. How much is that true of "the true Light," of whom the sun is but a shadow. He is " the life of the world, and the light of men." Every good gift descends from Him; this influence is more universal to the being, to the moving, to the living of all things. And JESUS CHRIST, "the Son of Righteousness," is carried about in the orb of the Gospel, and in his beams there is a healing virtue: these are the refreshments of poor wearied souls. There is an admirable heat of love and affliction, which this glorious light carries embosomed in it; and that it is which pierces into souls, and warms hearts, and quickens dead spirits, and puts a new face upon all. This is the spring of all the life that is truly spiritual; and it has as sweet and com­fortable 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 near the earth has had upon plants and living creatures.

            And, to complete the resemblance, there may be some­thing of the infallibility and incomprehensibility of the Divine Majesty here represented; for though nothing be clearer than the light, yet there is nothing in its own nature darker than light: that which is so manifest to the eyes, how obscure is it to the understanding? Many debates and inquiries have been about it, but yet it is not known what that is, by which we know all things. Cer­tainly, such is the Divine Light: it is inconceivable and inexpressible, therefore he is said "to dwell in light inac­cessible." (1 Tim. 6: 16.) There is a two-fold darkness that hinders us from seeing God, a darkness of ignorance in us, and a darkness of inaccessible light in him. The one is a veil upon our hearts, which blinds and darkens the souls of men, that they do not see that which is manifest of GOD, even in his works. O, that cloud of unbelief which is spread over our souls, and which hinders the glorious rays of that divine light from shining into them! To this darkness Satan contributes much, who is " the Prince of Dark­ness." (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 earthliness of our hearts makes them, like the earth, receive only the light in the upper and outer surface, and not suffer it to be transmitted into our hearts. But when it pleases Him, who at first, by a word of power, " commanded light to shine out of dark­ness," He can scatter that cloud of ignorance, and draw away the veil of unbelief, and can, by his power and art so transform the soul, as to remove its earthly quality, and make it transparent and pure; and then the light will shine into the heart, and get free access into the soul. But though this darkness were wholly removed, there is another darkness, that arises not from the want of light, but from the excessive superabundance of light; a divine darkness, a darkness of glory, such an infinite excess of light and glory, above all created capacities, that it dazzles and con­founds all mortal or created understandings. We see some shadows of this, if we look up to the clear sun; we are able to see nothing for too much light. So there is such an infinite disproportion between the eye of our mind, and this divine light, that if we curiously pry into it, it is confounding and astonishing; and therefore it fills the souls of saints with continual silent admiration and adoration.

            "And in him is no darkness at all. "As there is a light of understanding and wisdom in God, and a light of holiness and purity, so there is in our souls, opposite to these, a darkness of ignorance and unbelief, and a darkness of sin and impurity. Now, what communion can light have with darkness? Let every man ask this at his own heart, if there can be no happiness without this society, and no possibility of this society while I remain in darkness, then is it not high time to come to the light? This then is the first change that is made in a soul; the darkness of igno­rance and unbelief is driven out, by the approach of the glorious light of the Gospel to the heart; then is discovered to the soul that deformity of sin, that loathsomeness, which it never before apprehended; then there is a manifestation of the hidden works of darkness, of the desperate wickedness of heart, which lay unobserved and unsuspected all the while; and a man cannot in that view but abhor himself, for that which none else can see in him. There is withal manifested that glorious holiness in GOD, that inviolable righteousness, that omnipotent power, which formerly were never seriously thought upon; these are now represented to the life before a sinner. And to close up all, there is a manifestation of the grace and goodness of God in CHRIST, which discovers a way of salvation, and delivery from sin and wrath; and this refresheth all the faculties of the soul. Thus the soul is in part conformed to that original light, when a beam is sent from it, and has pierced the heart, and scattered the darkness, that did alienate the minds of men from GOD. But it is not only an illumination of the outside of the soul, not only a conviction of the judgment, but by virtue of that divine heat that is trans­mitted with the light of the Gospel, the soul is purified and cleansed from its grosser nature, and so is made trans­parent, that the light may shine into the very inwards of the heart; and this is the special point of conformity to God, to have our souls purged from the darkness of sinful, earthly, and muddy affections, and purified by the light of GOD from all the works of darkness, so that the shining beauty of holy affections may succeed and fill up the vacant room. This it is which advanceth the soul to the nearest con­formity with God,-the looking often upon GOD, till our souls be enlightened, and our hearts purified; and this again puts the soul in the nearest capacity for that blessed communion with GOD. "Blessed are the pure in heart; for they shall see GOD." (Matt. 5: 8.) Truly, it is not profoundness, acuteness, and sharpness of wit; it is not pregnancy in understanding, or eminence of abilities, that will dispose the soul to this blessed vision of God, and frame it to a capacity of fellowship with Him; no, there needs no extraordinary abilities for this, nothing but that the heart be purified from corruptions, those inward earthly qualities, that are like so many vicious and gross humors, filling the organ of the sight. Pride, self-love, passion, malice, envy, strife, covetousness, love of pleasures, ambition;-these things, which possess the hearts of the most excellent natural spirits, cast a mist upon their eyes, and hinder them from seeing GOD, or from enjoying that delight in him, which some poor,