Sermon XXVI.

Sermon XXVI.1 John ii. 1.—“We have an advocate with the Father, Jesus Christ the righteous.”There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour of sinners. And therefore the apostle propones it here for the comfort of believers who are incident to be surprised through the suddenness of sin, and often deceived by the subtlety of Satan, whose souls' desires and sincere endeavours are to be kept from iniquity, and therefore they are made to groan within themselves, and sometimes sadly to conclude against themselves, upon the prevailing of sin. Here is the cordial, I say. He presents to them Jesus Christ standing before the bar of heaven, and pleading his satisfaction in the name of such souls, and so suiting forth an exemption and discharge for them from their sins. So he presents us with the most comfortable aspect, Christ standing between us and justice, the Mediator interposed between us and the Father, so there can come no harm to such poor sinners, except it come through his sides first, and no sentence can pass against them, unless he succumb in his righteous cause in heaven.The strength of Christ's advocation for believers consists partly in his qualification for the office, partly in the ground and foundation of his cause. His qualification we have in this verse, the ground and foundation of his pleading in the next verse, in that“he is the propitiation for our sins,”and upon this very ground his advocation is both just and effectual.Every word holds out some fitness, and therefore every word drops out consolation to a troubled soul.“With the Father,”speaks out the relation he and we stand in to the Judge. He hath not to do with an austere and rigid Judge, that is implacable and unsatisfiable, who will needs adhere peremptorily to the letter of the law, for then we should be all undone. If there were not some paternal affection, and fatherly clemency and moderation in the Judge, if he were not so disposed, as to make some candid interpretation upon it, and in some manner to relax the sentence, as to our personal suffering, we could never stand before him, nor needed any advocate appear for us. But here is the great comfort,—he is Christ's Father and our Father, so himself told us, (John xx. 17,)“I go to my Father and your Father, and my God and your God.”And therefore we may be persuaded that he will not take advantage, even in that which he hath in justice, of us, and though we be apprehensive of his anger, in our failings and offences, and this makes us often to be both afraid and ashamed to come to him, measuring him after the manner of men, who are soon angry, and often implacably angry. We imagine that he cannot but repel and put back our petitions, and therefore we have not the boldness to offer them, yet he ceaseth not to be our Father and Christ's Father. And if ye would have the character of a father, look (Jer. xxxi. 18,) how he stands affected towards ashamed and confounded Ephraim, how his bowels move, and his compassions yearn towards him as his pleasant child. The truth is, in such a case, in which we are captives against our will, and stumble against our purpose, he pities us as a father[pg 348]doth his children, knowing that we are but dust and grass, Psal. ciii. 13-17. See the excellent and sweet application of this relation by the Psalmist—if it stir him, it stirs up rather the affection of pity, than the passion of anger. He pities his poor child, when he cries out of violence and oppression; and therefore, there are great hopes that our advocate Jesus Christ shall prevail in his suits for us, because he, with whom he deals,—the Father,—loves him, and loves us, and will not stand upon strict terms of justice, but rather attemper all with mercy and love. He will certainly hear his well beloved Son, for in him he is well pleased, his soul rests and takes complacency in him, and for his sake he adopts us to be his children, and therefore he will both hear him in our behalf, and our prayers too, for his name's sake.But this is superadded to qualify our advocate,—he is the Christ of God, anointed for this very purpose, and so hath a fair and lawful calling to this office. He takes not this honour to himself, but was called thereto of his Father, Heb. v. 4. As he did not make himself a priest, so he did not intrude upon the advocateship,“but he that said, Thou art my Son called him to it.”If a man had never so great ability to plead in the law, yet, except he be licentiate and graduate, he may not take upon him to plead a cause. But our Lord Jesus hath both skill and authority, he hath both the ability and the office, was not a self intruder or usurper, but the council of heaven did licentiate him, and graduate him for the whole office of mediatorship: in which there is the greatest stay and support for a sinking soul, to know that all this frame and fabric of the gospel was contrived by God the Father, and that he is master builder in it. Since it is so, there can nothing control it or shake it, since it is the very will of God,“with whom we have to do,”that a mediator should stand between him and us, and since he hath such a mind to clear poor souls, that he freely chooseth and giveth them an able Advocate, it is a great token that he hath a mind to save as many as come and submit to him and that he is ready to pardon, when he prepares so fit an Advocate for us, and hath not left us alone to plead our own cause.But the anointing of Christ for it, implies both δυναμιν and εξουσιανpotentiam et potestatem, the gifts for it as well as the authority, and the ability as well as the office, for God hath singularly qualified him for it,—given him the Spirit above measure, Isa. lxi. 1. He received gifts not only to distribute to men, but to exercise for men, and their advantage, Psal. lxviii. 18. And therefore the Father seems to interest himself in the cause as it were his own. He furnisheth our Advocate as if it were to plead the cause of his own justice against us, he upholds and strengthens Christ in our cause, as really as if it were his own, Isa. xlii. 1, 6, which expresseth to us the admirable harmony and consent of heaven to the salvation of as many as make Christ their refuge, and desire not to live in sin. Though they be often foiled, yet there is no hazard of the failing of their cause above, because our Advocate hath both excellent skill, and undoubtable authority.Yea, he is so fully qualified for this that he is called Jesus the Saviour, he is such an Advocate that he saves all he pleads for. The best advocate may lose the cause, either through the weakness of itself, or the iniquity of the judge, but he is the Advocate and the Saviour, that never succumbed in his undertaking for any soul. Be their sins never so heinous—their accusation never so just and true—their accuser never so powerful, yet they who put their cause in his hand, who flee in hither for refuge being wearied of the bondage of sin and Satan, he hath such a prevalency with the Father, that their cause cannot miscarry. Even when justice itself seems to be the opposite party, yet he hath such marvellous success in his office, that justice shall rather meet amicably with mercy and peace, and salute them kindly, (Psal. lxxxv. 10, 11,) as being satisfied by him, that he come short in his undertaking.But there is another personal qualification needful, or all should be in vain,—“Jesus the righteous.”If he were not righteous in himself, he had need of an advocate for himself, and might not plead for sinners, but he is righteous and holy, no guile found in his mouth, without sin, an unblameable and unspotted High Priest, else he could not mediate for others, and such an Advocate too, else he could not plead for others, Heb. vii. 26. As this perfected his sacrifice, that he offered not[pg 349]for his own sins, neither needed he, so this completes his advocateship, and gives it a mighty influence for his poor clients, that he needs not plead for himself. If, then, the law cannot attach our Lord and Saviour, can lay no claim to him, or charge against him, then certainly, all that he did behoved to be for others, and so he stands in a good capacity to plead for us before the Father, and to sue out a pardon to us, though guilty, for if the just was delivered for the unjust, and the righteous suffered for the unrighteous, much more is it consistent with the justice of the Father, to deliver and save the unrighteous and unjust sinner for the righteous Advocate's sake.“If ye seek me, then let these go free,”saith he, John xviii. 8. So he in effect pleads with God his Father, O Father, if thou deal with me, the righteous One, as with an unrighteous man, then, in all reason and justice, thou must deal with my poor clients, though unrighteous, as with righteous men. If justice thought she did me no wrong to punish me, the righteous, then let it not be thought a wrong to justice to pardon, absolve, and justify the unrighteous.Now, if he be so righteous a person, it follows necessarily, that he hath a righteous cause, for an honest man will not advocate an unjust cause. But how can the cause of believers be said to be righteous, when justice itself, and the law, indicts the accusation against them? Can they plead not guilty, or he for them? There is a twofold righteousness, in relation to a twofold rule, a righteousness of strict justice, in relation to the first covenant, and this cannot be pleaded, that our cause is exactly conformable to the covenant of works. We cannot, nor Christ in our name, plead any thing from that, which holds forth nothing but personal obedience, or else personal satisfaction. But yet our cause may be found to be righteous, in relation to the second covenant, and the rule and terms of it, in as far as God hath revealed his acceptance of a surety in our stead and hath dispensed with the rigour of the law, according to that new law of grace and righteousness contempered together. The cause of a desperate lost sinner may be sustained before the righteous Judge, and it is upon this new account that he pleads for us because he hath satisfied in our stead, and now it is as righteous and equitable with God, to show mercy and forgiveness to believing sinners, as it is to reveal wrath and anger against impenitent sinners.I know there will be some secret whisperings in your hearts upon the hearing of this. Oh! it is true, it is a most comfortable thing for them whose advocate he is. There is no fear of the miscarrying of their cause above, but as for me, I know not if he be an advocate for me, whether I may come into that sentence,“We have an advocate,”&c. I confess it is true, he is not an advocate for every one, for while he was here, he prayed not for the world, but them that were given him out of the world, (John xvii.), much more will he not plead for the world, when he is above. He is rather witnessing against the unbelieving world. But yet, I believe his advocation is not restrained only to those who actually believe, as neither his supplication was, John xvii. But as he prayed for those who should hereafter believe, so he still pleads for all the elect not only to procure remission to the penitent, but repentance to the impenitent. There is one notable effect of the advocation and intercession of Christ, which indeed is common to the world, but particularly intended for the elect, that is, the present suspension of the execution of the curse of the law, by virtue whereof there is liberty to offer the gospel, and call sinners to repentance. No question, the sparing of the world, the forbearance and long suffering of God towards sinners, is the result and fruit of our Lord's intercession and advocation in heaven, and so, even the elect have the benefit of it before they believe, but it is so provided, that they shall never sensibly know this, nor have any special comfort from it, till they believe, and so Christ doth not plead for pardon to their sins till they repent. He pleads even before we repent, but we cannot know it; yet he pleads not that pardon be bestowed before they repent, and so the saving efficacy of his advocation is peculiar and proper in the application to believing souls.Now, consider, I say, whether or not thou be one that finds the power of that persuasion,—“My little children, I write unto you that ye sin not,”&c. Canst thou unfeignedly say, that it is the desire and endeavour of thy soul not to sin, and that thou art persuaded to this, not only from the fear and terror of God, but especially from his mercy and goodness in the gospel? This is one part of the character of[pg 350]such as Christ's advocation is actually extended to. Moreover, being surprised with sin, and overcome beside thy purpose, and against thy desire, dost thou apprehend sin as thy greatest misery, and arraign thyself before the tribunal of God, or art thou attached in thy own conscience, and the law pleaded against thee, before the bar of thy own conscience? Then, I say, according to this scripture, thou art the soul unto whom this comfort belongs, thou art called of God to decide the controversy in thy own conscience. By flying up, and appealing to that higher tribunal, where Christ is advocate, thou mayest safely give over, and trust thy cause to him.But, on the other hand, O how deplorable and remediless is the condition of those souls who have no cause of this kind stated within their own consciences, who are not pursued by Satan and sin, but rather at peace with them, amicably agreeing with them, acting their lusts and will! You who have no bonds upon you, to restrain you from sin, neither the terror of the Lord persuadeth yon, nor the love of Christ constrains you, you can be kept from no beloved sin, nor pressed to any serious and spiritual labour in God's service; and then when you sin, you have no accuser within, or such an one as you suppress, and suffer not to plead it out against you or cite you before God's tribunal. I say unto you, (and, alas! many of you are such) you do not, you cannot know, that you have an interest in this Advocate. You can have no benefit or saving advantage from Christ's pleading, while you remain thus in your sins. Alas! poor souls, what will ye do? Can you manage your own cause alone? Though you defraud and deceive your own consciences now, though ye offer violence to them, do ye think so to carry it above? Nay, persuade yourselves you must one day appear, and none to speak for you, God your Judge, your conscience your accuser, and Satan, your tormentor, standing by, and then woe to him that is alone, when the Advocate becomes Judge. In that day blessed are all those that have trusted in him, and used him formerly as an Advocate against sin and Satan, but woe to those for ever, who would never suffer this cause to be pleaded, while there was an Advocate!Sermon XXVII.1 John ii. 2.—“And he is the propitiation,”&c.Here is the strength of Christ's plea, and ground of his advocation, that“he is the propitiation.”The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly, it comes not out but by drawing, and there is nothing fit for that but the heart, that alone can suck out of these breasts the milk of consolation. The well of salvation in the word is deep, and many of you have nothing to draw with, you want the bucket that should be let down, that is, the affectionate meditation and consideration of the heart, and therefore you go away empty. You come full of other cares, and desires, and delights, no empty room in your hearts for this, no soul longings and thirstings after the righteousness of God, and therefore you return as you came, empty of all solid and true refreshment. Oh, that we could draw it forth to you, and then drop it into your hearts, and make it descend into your consciences!In these words, you may consider more distinctly, who this is, and then, for whom he is made a sacrifice, and withal, the efficacy of this sacrifice, and the sufficiency. Who this is, is pointed out as with the finger.“He is,”that is,“Jesus Christ, the righteous.”The apostle demonstrates him as a remarkable person, as in his evangel the Baptist doth—“Behold the Lamb of God, which taketh away the sins of the world.”And the church, (Isa. lxii. 1,) taketh a special notice of this person,“Who is this that cometh from Edom?”And that which maketh him so remarkable, is his strange habit, after the treading the wine-press of wrath alone,—that he was made a[pg 351]bloody sacrifice to pacify God. And to show you how notable a person he is, he is signally and eminently pointed out by the Father, Isa. xlii. 1,“Behold my servant,”&c, as if he would have the eyes of all men fixed upon him, with wonder and admiration. And for this end, he singled him out from the multitude, by a voice from heaven, which testified unto him particularly,“This is my well beloved Son, hear him.”Therefore the apostle had reason to say, (2 Cor. v. 14.) that he is“one for all,”so notable an one, that he may serve for all. He stands in more value in the count of God than all mankind. All creatures are ciphers, which being never so much multiplied, come to nothing, amount not beyond nothing, but set him before them, put Christ on the head of them, and he signifies more than they all do, and gives them all some estimation in the count. And so they stand in Paul's calculation, (Phil. iii.) which he makes with very great assurance and confidence,“Yea, doubtless, I count all dung, but the superexcellent knowledge of Christ,”—Christ is only the figure that hath signification, and gives signification to other things.But in this business, the consideration of the persons interested,heandus, maketh us behold a great emphasis in the gospel.Hea propitiation, and that foroursins, is a strange combination of wonders. If it had been some other person less distant from us, that were thus given for us, and standing in our room, then we should have better understood the exchange. Things of like worth, to be thus shuffled together, and stand in one another's place, is not so strange. But between the persons mentioned,himandus, there is such an infinite distance, that it is wonderful how the one descends to the room of the other, to become a sacrifice for us. O that we could express this to our own hearts, with all the emphasis that it hath! He the Lord, and we the servants; he the King, and we the poor beggars, he the brightness of his Father's glory, and we the shame and ignominy of the whole creation, he counting it no robbery to be equal with God, and being in the form of God, and we not equal to the worst of creatures, because of sin, and being in the form of devils! Had it been a holy and righteous man for sinners, it had been a strange enough exchange, but he is not only holy and harmless, but higher than the heavens. O what a vast descent was this, from heaven to earth, from a Lord to a servant, from an eternal Spirit to mortal flesh, from God to creatures! And to descend thus far for such persons, not only unworthy in themselves, such as could not conciliate any liking, but such as might procure loathing,—as is described, Ezek. xvi., Rom. v. 6, 1 Pet. iii. 18,—“while we were enemies,”and might have expected a commissioner from heaven, with vengeance against us. Behold how the mysterious design of love breaks up and opens itself to the world, in sending his own Son for us! And this is exceedingly aggravated from the absolute freedom of it, that there was nothing to pre-engage him to it, but infinite impediments in the way to dissuade him, many impediments to his affection, and many difficulties to his power, and then, no gain nor advantage to be expected from such creatures, notwithstanding of such an undertaking for them.Now, herein is the strongest support of faith, and the greatest incentive to love, and the mightiest persuasive to obedience that can be. I say, the strongest support of faith, for, a soul apprehending the greatness and heinousness of sin and the inviolableness of God's righteousness, with the purity of his holiness, can hardly be persuaded, that any thing can compense that infinite wrong that is done to his Majesty, though ordinarily the small and superficial apprehension of sin makes a kind of facility in this, or an empty credulity of the gospel. The reason why most men do not question and doubt of the gospel, and of their acceptance before God, is not because they are established in the faith, but rather because they do not so seriously and deeply believe, and ponder their own sins, and God's holiness, which, if many did, they would find it a greater difficulty to attain to a solid and quieting persuasion of the grounds of the gospel: they would find much ado to settle that point of the readiness of God, to pardon and accept sinners. But now, I say, all this difficulty, and these clouds of doubts will evanish at the bright appearance of this Sun of righteousness, that is, at the solid consideration of the glorious excellency of him that was given a ransom for us. Herein the soul may be satisfied, that God is satisfied, when he considers what a person hath undertaken it, even Jesus the righteous, the only Son of God, in whom his soul delighteth, whose glorious divine Majesty[pg 352]puts the stamp of infinite worth upon all his sufferings, and raiseth up the dignity of the sacrifice, beyond the sufferings of all creatures. For there are two things needful for the full satisfaction of a troubled soul, that apprehends the heinousness of sin, and height of wrath, nothing can calm and settle this storm, but the appearance of two thingsfirstof God's willingness and readiness to pardon sin, and save sinners,nextof the answerableness of a ransom to his justice, that so there may be no impediment in his way to forgive. Now, let this once be established in thy heart that such an one, so beloved of God and so equal to God, is the propitiation for our sins that,“God hath sent his only begotten Son,”for this very business, unrequired and unknown of us then, there is the clearest demonstration of these two things that can be—of the love of God, and of the worth of the ransom. What difficulty can be supposed in it, actually to pardon thy heinous sins, when his love hath overcome infinitely greater difficulties, to send One, his own Son, to procure pardon, John iii. Certainly, it cannot but be the very delight of his heart to forgive sins, since he“spared not his Son”to purchase it, since he hath had such an everlasting design of love, which broke out in Christ's coming. And then, such a person he is, that the merit of his sufferings cannot but be a valuable and sufficient compensation to justice for our personal exemption, because he is one above all, of infinite highness. And therefore his lowness hath an infinite worth in it,—of infinite fulness, and therefore his emptiness is of infinite price of infinite glory, and so his shame is equivalent to the shame and malediction of all mankind. So then, whatsoever thou apprehendest of thy own sins or God's holiness, that seemeth to render thy pardon difficult, lay but in the balance with that first, the free and rich expression of the infinite love of God, in sending such an one for a ransom, and sure, that speaks as much to his readiness and willingness, as if a voice spake it just now from heaven, and then, to take away all scruple, lay the infinite worth of his person, who is the propitiation, with thy sins, and it will certainly outweigh them, so that thou mayest be fully quieted, and satisfied in that point, that it is as easy for him to pardon, as for thee to confess sin and ask pardon, nay that he is more ready to give it thee, than thou to ask it.But, in the next place I desire you to look upon this as the greatest incentive of affection. O how should it inflame your hearts to consider, that such an one became a sacrifice for our sins, to think that angels hath not such a word to comfort themselves withal! Those innumerable companies of angels, who left their station, and were once in dignity above us have not such glad tidings to report one to another in their societies, as we have. They cannot say,“He is the propitiation for our sins.”This is the wonderful mystery, that blessed“angels desire to look into.”They gaze upon it, and fix the eyes of their admiration upon“God manifested in the flesh,”wondering at the choice of mortal man, before immortal spirits, that he is a ransom for them, and not for their own brethren who left their station. How should this endear him to our souls, and his will to our hearts, who hath so loved us, and given himself for us! Hath he given himself for us, and should we deny ourselves to him, especially when we consider what an infinite disparity is between the worth and difference in the advantage of it. He gave his blessed self a sacrifice, he offered himself to death for us, not to purchase any thing to himself, but life to us. And what is it he requires but your base and unworthy self,—to offer up your lusts and sins in a sacrifice by mortification, and your hearts and affections in a thanksgiving offering, wherein your own greatest gain lies too? For this is truly to find and save yourselves, thus to quit yourselves to him.The efficacy of this is holden out in the word,“propitiation for our sins.”The virtue of Christ's sacrifice is to pacify justice and make God propitious, that is, favourable and merciful to sinners. In which there are three considerable things imported. One is that sin is the cause of enmity between God and man, and sets us at an infinite distance—that sin is a heinous provocation of his wrath. Another is expressed, that Christ is the propitiation,—in opposition to that provocation, he pacifies wrath, and then conciliates favour by the sacrifice of himself. All the expressions of the gospel import the damnable and deplorable estate that sin puts man into,reconciliationimports the standing enmity and feud between God and man,propitiationimports the provocation of the holy and just indignation of[pg 353]God against man, the fuel whereof is our sins,justificationimplies the lost and condemned estate of a sinner, under the sentence and curse of the law. All that is in the gospel reminds us of our original, of the forlorn estate in which he found us, none pitying us nor able to help us. I would desire that this might first take impression on your hearts,—that sin sets God and man at infinite distance, and not only distance, but disaffection and enmity. It hath sown the seeds of that woful discord, and kindled that contention, which, if it be not quenched by the blood of Christ, will burn to everlasting, so that none can dwell with it, and yet sinners must dwell in it. There is a provoking quality in it, fit to alienate the holy heart of God, and to incense his indignation, which, when once it is kindled who can stand before it? Do but consider what you conceive of wrongs done to you, how they stir your passions and provoke your patience so that there is much ado to get you pacified, and what heinousness must then be in your offences against God, both in regard of number and kind? O that you could but impartially weigh this matter, you would find, that in the view of God all wrongs and injuries between men evanish.“Against thee, thee only, have I sinned.”That relation and respect of sin to God, exhausts all other respects of injuries towards men. It is true, that his Majesty is free from passion, and is not commoved and troubled as your spirits are. Yet such is the provoking nature of sin, that it cries for vengeance, and brings a sinner under the dreadful sentence of divine wrath, which he both pronounceth and can execute without any inward commotion or disturbance of spirit. But, because we conceive of him after our manner, therefore he speaks in such terms to us. But that which he would signify by it is, that the sinner is in as dreadful and damnable a condition by sin, as if the Lord were mightily inflamed with anger and rage. The just punishment is as due and certain as if he were subject to such passions as we are, and so much the more certain, that he is not. Now I desire you to consider, how mightily the heinousness of sin is aggravated, partly by the quality of the persons, and partly by the consideration of his benefits to us. A great man resents a light wrong heavily, because his person makes the wrong heavier. O! what do you think the Most High should do considering his infinite distance from us, his glorious majesty and greatness, his pure holiness, his absolute power and supremacy? What vile and abominable characters of presumption and rebellion do all these imprint upon disobedience! Shall he suffer himself to be despised and neglected of men, when there is no petty creature above another, but will be jealous of his credit, and vindicate himself from contempt? And then, when ingratitude is mingled in with rebellion, it makes sin exceeding sinful, and sinful sin exceeding provoking. To proclaim open war against the holy and righteous will of him to whom we owe ourselves, and all that we are or have, to do evil, because he is good, and be unthankful, because he is kind to take all his own members, faculties, creatures, and employ them as instruments of dishonour against himself, there is here fuel for feeding everlasting indignation, there is no indignity, no vileness, no wickedness to this. All the provocations of men, how just soever, are in the sight of this groundless and vain, like a child's indignation. All are but imaginary injuries, consisting but in opinion, in regard of that which sin hath in the bosom of it against God.But how shall any satisfaction be made for the injury of sin? What shall pacify his justly deserved anger? Here is the question indeed, that would have driven the whole world to anonplus, if once the majesty and holiness of God had been seen. But the ignorance of God's greatness, and men's sinfulness, made the world to fancy some expiations of sin, and satisfactions to God, partly by sacrifices of beasts, partly by prayer, and repentance for sins.[pg 354]Sermon XXVIII.1 John ii. 3.—“And hereby we do know that we know him, if we keep his commandments.”This age pretends to much knowledge beyond former ages, knowledge, I say, not only in other natural arts and sciences, but especially in religion. Whether there be any great advancement in other knowledge, and improvement of that which was, to a further extent and clearness, I cannot judge, but I believe there is not much of it in this nation, nor do we so much pretend to it. But, we talk of the enlargements of divine knowledge, and the breaking up of a clearer light in the point of religion, in respect of which we look on former times, as the times of ignorance and darkness, which God winked at. If it were so indeed, I should think the time happy, and bless the days we live in, for as many sour and sad accidents as they are mixed withal. Indeed, if the variety of books, and multiplicity of discourses upon religion, if the multitude of disputes about points of truth, and frequency of sermons, might be held for a sufficient proof of this pretension, we should not want store enough of knowledge and light. But, I fear that this is not the touchstone of the Holy Ghost, according to which we may try the truth of this assertion, that this is not the rule, by which to measure either the truth, or degrees of our knowledge, but for all that, we may be lying buried in Egyptian darkness, and while such a light seems to shine about us our hearts may be a dungeon of darkness, of ignorance of God and unbelief, and our ways and walk full of stumblings in the darkness. I am led to entertain these sad thoughts of the present times from the words of the apostle, which give us the designation of a true Christian, to be the knowledge of God, and the character of his knowledge, to be obedience to his commands. If, according to this level, we take the estimate of the proportion of our knowledge and light, I am afraid lest there be found as much ignorance of God, and darkness, as we do foolishly fancy that we have of light. However, to find it, will be some breaking up of light in our hearts, and to discover how little we know indeed upon a solid account, will be the first morning star of that Sun of righteousness, which will shine more and more to the perfect day. Therefore we should labour to bring our light to the lamp of this word, and our knowledge to this testimony of unquestionable authority, that having recourse“to the law and to the testimony,”we may find if there be light in us or so much light as men think they see. If we could but open our eyes to the shining light of the scripture, I doubt not but we should be able to see that which few do see, that is, that much of the pretended light of this age is darkness and ignorance. I do not speak of errors only that come forth in the garments of new light, but especially of the vulgar knowledge of the truth of religion, which is far adulterated from the true metal and stamp of divine knowledge, by the intermixture of the gross darkness of our affections and conversation, as that other is from the naked truth, and therefore both of them are found light in the balance of the sanctuary, and counterfeit by this touchstone of obedience.To make out this examination the better I shall endeavour to open these three things unto you, which comprehend the words. 1st, That the knowledge of God in Jesus Christ is the most proper designation of a Christian,“Hereby we know that we know him,”which is as much as to say that we are true Christians,—2dly, That the proper character of true knowledge is obedience, or conscionable practising of what we know,—and then, lastly, That the only estimate or trial of our estate before God, is made according to the appearance of his work in us and not by immediate thrusting ourselves into the secrets of God's hidden degrees.“Hereby we know,”&c. Here then, in a narrow circle we have all the work and business of a Christian. His direct and principal duty is to know God, and keep his commands, which are not two distinct duties as they come in a religious consideration, but make up one complete work of Christianity, which consists in conformity to God. Then the reflex and secondary duty of a Christian, which makes much for his comfort,[pg 355]is, to know that he knows God. To know God, and keep his commands, is a thing of indispensable necessity to the being of a Christian, to know that we know him is of great concernment to the comfort and well being of a Christian. Without the first, a man is as miserable as he can be, without the sense and feeling of misery, because he wants the spring and fountain of all happiness; without the second, a Christian is unhappy, indeed, for the present, though he may not be called miserable, because he is more happy than he knows of, and only unhappy, because he knows not his happiness.For the first, then, knowledge is a thing so natural to the spirit of a man, that the desire of it is restless and insatiable. There is some appetite of it in all men, though in the generality of people (because of immersedness in earthly things, and the predominancy of corrupt lusts and affections, which hinder most men's souls to wait upon that more noble inquiry after knowledge, in which only a man really differs from a beast) there be little or no stirring that way, yet some finer spirits there are, that are unquiet this way, and, with Solomon, give themselves, and apply their hearts to search out wisdom. But this is the curse of man's curiosity at first, in seeking after unnecessary knowledge, when he was happy enough already, and knew as much of God and his works as might have been a most satisfying entertainment of his spirit, I say, for that wretched aim, we are to this day deprived of that knowledge which man once had, which was the ornament of his nature and the repast of his soul. As all other things are subdued under a curse for sin, so especially this which man had is lost, in seeking that which he needed not, and the track of it is so obscured and perplexed, the footsteps of it are so indiscernible, and the way of it is like a bird in the air, or a ship in the sea, leaving us few helps to find it out, that most part of men lose themselves in seeking to find it, and therefore, in all the inquiries and searchings of men after the knowledge even of natural things that come under our view, there is at length nothing found out remarkable, but the increase of sorrow, and the discovery of ignorance, as Solomon saith, Eccles. i. 18. This is all the jewel that is brought up from the bottom of this sea, when men dive deepest into it, for the wisest of men could reach no more, though his bucket was as long as any man's, chap. vii. 23.“I said, I will be wise, but it was far from me, that which is far off and exceeding deep, who can find it out?”Knowledge hath taken a far journey from man's nature, and hath not left any prints behind it to find it out again, but, as it were, hath flown away in an instant, and therefore we may ask, with Job, chap. xxviii. ver. 1, 12,“Surely there is a vein for the silver,”etc.“But where shall wisdom be found? and where is the place of understanding?”What Utopian isles is she transported unto, that mortal men, the more they seek her, find more ignorance,—the further they pursue, they see themselves at the further distance? Thus it is in those things that are most obvious to our senses, but how much more in spiritual and invisible things is our darkness increased, because of the dulness and earthiness of our spirits that are clogged with a lump of flesh! For God himself, that should be theprimum intelligibileof the soul, the first and principal object, whose glorious light should first strike into our hearts, Job testifies“how little a portion is known of him.”When we cannot so much as understand“the thunder of his power,”that makes such a sensible impression on our ears, and makes all the world to stand and hearken to it, then how much less shall we conceive the invisible Majesty of God? In natural things, we have one vail of darkness in our minds to hinder us, but in the apprehension of God, we have a twofold darkness to break through, the darkness of ignorance in us, and“the darkness of too much light”in him—caliginem nimiæ lucis,which makes him as inaccessible to us as the other, the over-proportion of that glorious majesty of God to our low spirits, being as the sun in its brightness to a night owl, which is dark midnight to it. Hence it is, that those holy men who know most of God, think they know least, because they see more to be known but infinitely surpassing knowledge. Pride is the daughter of ignorance only,“and he that thinketh he knoweth anything knoweth nothing as he ought to know,”saith the apostle, 1 Cor. viii. 2. For he that knoweth not his own ignorance, if he know never so much, is the greatest ignorant, and it is a manifest evidence that a man hath but a superficial touch of things and hath never broken the shell, or drawn by the vail of his own weakness and ignorance, that doth not[pg 356]apprehend deeply the unsearchableness of God, and his mysteries, but thinketh he hath in some measure compassed them, because he maketh a system of divinity, or setteth down so many conclusions of faith, and can debate them against adversaries, or because he hath a form and model of divinity, as of other sciences, in his mind. Nay, my beloved, holy Job attained to the deepest and fullest speculation of God, when he concluded thus,“Because I see thee, I abhor myself,”and as Paul speaks,“If any man love God he is known of God, and so knows God,”1 Cor. viii. 3. From which two testimonies I conclude, that the true knowledge of God consists not so much in a comprehension of all points of divinity, as in such a serious apprehension and conception of the divine Majesty as enkindles and inflames these two affections, love and hatred, towards their proper objects, such a knowledge as carries the torch before the affection, such a light as shines into the heart, as Paul's phrase is, 2 Cor. iv. 6, and so transmits heat and warmness into it, till it make the heart burn in the love of God, and loathing of himself. As long as a man doth but hear of God in sermons, or read of him in books, though he could determine all the questions and problems in divinity, he keeps a good conceit of himself, and that“knowledge puffeth up,”and swells a man into a vain tumour, the venom of poison blows him up full of wind and self-confidence, and commonly they who doubt least are not the freest of error and misapprehension. And truly, whoever seriously reflects upon the difficulty of knowledge, and darkness of men's minds, and the general curse of vanity and vexation that all things are under, so that what is wanting cannot be numbered, nor that which is crooked made straight,—he cannot but look upon too great confidence and peremptoriness in all points, as upon a race at full speed in the dark night, in a way full of pits and snares. Oftentimes our confidence flows not from evidence of truth, but the ignorance of our minds, and is not so much built upon the strength of reason, as the strength of our passions, and weakness of our judgments.But when once a man comes to see God, and know him in a lively manner, then he sees his own weakness and vileness in that light, and cries out with Isaiah,“Wo is me, I am a man of polluted lips,”and he discerns in that light, the amiableness and loveliness of God that lavisheth his heart after it, and then, as Jeremiah saith, he will not glory in riches, or strength, or beauty, or wisdom, but only in this, that he hath at length gotten some discovery of the only fountain of happiness. Then he will not think so much of tongues and languages, of prophesyings, of all knowledge of controversies, neither gifts of body nor of mind, nor external appendages of providence will much affect him. He would be content to trample on all these, to go over them into a fuller discovery and enjoyment of God himself.If we search the scriptures, we shall find that they do not entertain us with many and subtile discourses of God's nature, and decrees, and properties, nor do they insist upon the many perplexed questions that are made concerning Christ and his offices, about which so many volumes are spun out, to the infinite distraction of the Christian world. They do not pretend to satisfy your curiosity, but to edify your souls, and therefore they hold out God in Christ, as clothed with all his relations to mankind, in all those plain and easy properties, that concern us everlastingly,—his justice, mercy, grace, patience, love, holiness, and such like. Now, hence I gather, that the true knowledge of God, consists not in the comprehension of all the conclusions that are deduced, and controversies that are discussed anent these things, but rather, in the serious and solid apprehension of God, as he hath relation to us, and consequently in order and reference to the moving of our hearts, to love, and adore, and reverence him, for he is holden out only in those garments that are fit to move and affect our hearts. A man may know all these things, and yet not know God himself, for to know him, cannot he abstracted from loving of him—“They that know thy name will trust in thee, and so love thee, and fear thee.”For it is impossible but that this will be the natural result, if he be but known indeed, because there is no object more amiable, more dreadful withal, and more eligible and worthy of choice, and therefore, seeing infinite beauty and goodness, and infinite power and greatness, and infinite sufficiency and fulness, are combined together with infinite truth, the soul that apprehends him indeed, cannot but apprehend him as the most ravishing object, and the most reverend too, and, if he do not find his heart suitably affected, it is an evident demonstration that he doth not indeed[pg 357]apprehend him, but an idol. The infinite light, and the infinite life, are simply one, and he that truly without a dream sees the one, cannot but be warmed and moved by the other.So then, by this account of the knowledge of God, we have a clear discovery that many are destitute of it, who pretend to it. I shall only apply it to two sorts of persons, one is, of those who have it only in their memories, another, of those who have it only in their minds or heads. Religion was once the legitimate daughter of judgment and affection, but now, for the most part, it is only adopted by men's memories, or fancies. The greatest part of the people cannot go beyond the repetition of the catechism or creed. Not that I would have you to know more: but you do not understand that, only ye repeat words, without the sensible knowledge of the meaning of them; so that if the same matter be disguised with any other form of words, you cannot know it, which showeth, that you have no familiarity with the thing itself, but only with the letters and syllables that are the garments of it. And for others that are of greater capacity, yet, alas! it comes not down to the heart, to the affecting, and moulding, and forming of it. A little light shines into the mind, but your hearts are shut up still, and no window in them. Corrupt affections keep that garrison against the power of the gospel. That light hath no heat of love, or warmness of affection with it, which showeth that it is not a ray or beam of the Sun of righteousness, which is both beautiful for light, and beneficial for influence, on the cold, and dead, frozen hearts of mankind, and by its approaching, makes a spring-time in the heart.But all men pretend to know God. Such is the self love of men's hearts, that it makes them blind in judging themselves, therefore the Holy Ghost, as he designs a Christian by the knowledge of God, so he characterizeth knowledge by keeping the commandments.“Hereby we know,”&c. So that religion is not defined by a number of opinions, or by such a collection of certain articles of faith, but rather by practice and obedience to the known will of God; for, as I told you, knowledge is a relative duty, that is, instrumental to something else, and by anything I can see in scripture, is not principally intended for itself, but rather for obedience. There are some sciences altogether speculative, that rest and are complete in the mere knowledge of such objects, as some natural sciences are. But others are practical, that make a further reference of all things they cognosce upon, to some practice and operation. Now, perhaps some may think that the scripture, or divinity, is much of it merely contemplative, in regard of many mysteries infolded in it, that seem nothing to concern our practice. I confess much of that, that is raised out of the scriptures, is such, and therefore it seems a deviation and departure from the great scope and plain intent of the simplicity and easiness of the scriptures, to draw forth with much industry and subtilty, many things of mere speculation and notion, dry and sapless to the affection, and unedifying to our practice, and to obtrude these upon other men's consciences, as points of religion. I rather think, that all that is in the scriptures, either directly hath the practice of God's will for the object of it, or is finally intended for that end, either it is a thing that prescribeth our obedience, or else it tends principally to engage our affections, and secure our obedience, and so those strains of elevated discourses of God, his nature and properties, of his works, and all the mysteries infolded in them, are directed towards this end, further than mere knowing of them, to engage the heart of a believer to more love, and reverence, and adoration of God, that so he may be brought more easily and steadily to a sweet compliance, and harmonious agreement to the will of God, in all his ways. Nay, to say a little more, there are sundry physical or natural contemplations of the works of God in scripture, but all these are divinely considered, in reference to the ravishment of the heart of man, with the wisdom, and power, and goodness of God. And this shows us the notable art of religion, to extract affection and obedience to God, out of all natural contemplations, and thus true divinity engraven on the soul, is a kind of mistress science,architectonica scientia,255that serves itself of[pg 358]all other disciplines256of all other points of knowledge. Be they never so remote from practice, in their proper sphere, and never so dry and barren, yet a religious and holy heart can apply them to those divine uses of engaging itself further to God and his obedience: as the Lord himself teacheth us—“Who would not fear thee, O King of nations,”Jer. x.; and,“fear ye not me who have placed the sand,”&c. Jer. v. 22. So praise is extracted, Psal. civ.; and admiration, verses 1, 83. So submission and patience under God's hand is often pressed in Job. Therefore, if we only seek to know these things that we may know them, that we may discourse on them, we disappoint the great end and scope of the whole scriptures; and we debase and degrade spiritual things as far as religion exalts natural things in the spiritual use. We transform it into a carnal, empty, and dead letter, as religion, where it is truly, spiritualizeth earthly and carnal things into a holy use. &c.

Sermon XXVI.1 John ii. 1.—“We have an advocate with the Father, Jesus Christ the righteous.”There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour of sinners. And therefore the apostle propones it here for the comfort of believers who are incident to be surprised through the suddenness of sin, and often deceived by the subtlety of Satan, whose souls' desires and sincere endeavours are to be kept from iniquity, and therefore they are made to groan within themselves, and sometimes sadly to conclude against themselves, upon the prevailing of sin. Here is the cordial, I say. He presents to them Jesus Christ standing before the bar of heaven, and pleading his satisfaction in the name of such souls, and so suiting forth an exemption and discharge for them from their sins. So he presents us with the most comfortable aspect, Christ standing between us and justice, the Mediator interposed between us and the Father, so there can come no harm to such poor sinners, except it come through his sides first, and no sentence can pass against them, unless he succumb in his righteous cause in heaven.The strength of Christ's advocation for believers consists partly in his qualification for the office, partly in the ground and foundation of his cause. His qualification we have in this verse, the ground and foundation of his pleading in the next verse, in that“he is the propitiation for our sins,”and upon this very ground his advocation is both just and effectual.Every word holds out some fitness, and therefore every word drops out consolation to a troubled soul.“With the Father,”speaks out the relation he and we stand in to the Judge. He hath not to do with an austere and rigid Judge, that is implacable and unsatisfiable, who will needs adhere peremptorily to the letter of the law, for then we should be all undone. If there were not some paternal affection, and fatherly clemency and moderation in the Judge, if he were not so disposed, as to make some candid interpretation upon it, and in some manner to relax the sentence, as to our personal suffering, we could never stand before him, nor needed any advocate appear for us. But here is the great comfort,—he is Christ's Father and our Father, so himself told us, (John xx. 17,)“I go to my Father and your Father, and my God and your God.”And therefore we may be persuaded that he will not take advantage, even in that which he hath in justice, of us, and though we be apprehensive of his anger, in our failings and offences, and this makes us often to be both afraid and ashamed to come to him, measuring him after the manner of men, who are soon angry, and often implacably angry. We imagine that he cannot but repel and put back our petitions, and therefore we have not the boldness to offer them, yet he ceaseth not to be our Father and Christ's Father. And if ye would have the character of a father, look (Jer. xxxi. 18,) how he stands affected towards ashamed and confounded Ephraim, how his bowels move, and his compassions yearn towards him as his pleasant child. The truth is, in such a case, in which we are captives against our will, and stumble against our purpose, he pities us as a father[pg 348]doth his children, knowing that we are but dust and grass, Psal. ciii. 13-17. See the excellent and sweet application of this relation by the Psalmist—if it stir him, it stirs up rather the affection of pity, than the passion of anger. He pities his poor child, when he cries out of violence and oppression; and therefore, there are great hopes that our advocate Jesus Christ shall prevail in his suits for us, because he, with whom he deals,—the Father,—loves him, and loves us, and will not stand upon strict terms of justice, but rather attemper all with mercy and love. He will certainly hear his well beloved Son, for in him he is well pleased, his soul rests and takes complacency in him, and for his sake he adopts us to be his children, and therefore he will both hear him in our behalf, and our prayers too, for his name's sake.But this is superadded to qualify our advocate,—he is the Christ of God, anointed for this very purpose, and so hath a fair and lawful calling to this office. He takes not this honour to himself, but was called thereto of his Father, Heb. v. 4. As he did not make himself a priest, so he did not intrude upon the advocateship,“but he that said, Thou art my Son called him to it.”If a man had never so great ability to plead in the law, yet, except he be licentiate and graduate, he may not take upon him to plead a cause. But our Lord Jesus hath both skill and authority, he hath both the ability and the office, was not a self intruder or usurper, but the council of heaven did licentiate him, and graduate him for the whole office of mediatorship: in which there is the greatest stay and support for a sinking soul, to know that all this frame and fabric of the gospel was contrived by God the Father, and that he is master builder in it. Since it is so, there can nothing control it or shake it, since it is the very will of God,“with whom we have to do,”that a mediator should stand between him and us, and since he hath such a mind to clear poor souls, that he freely chooseth and giveth them an able Advocate, it is a great token that he hath a mind to save as many as come and submit to him and that he is ready to pardon, when he prepares so fit an Advocate for us, and hath not left us alone to plead our own cause.But the anointing of Christ for it, implies both δυναμιν and εξουσιανpotentiam et potestatem, the gifts for it as well as the authority, and the ability as well as the office, for God hath singularly qualified him for it,—given him the Spirit above measure, Isa. lxi. 1. He received gifts not only to distribute to men, but to exercise for men, and their advantage, Psal. lxviii. 18. And therefore the Father seems to interest himself in the cause as it were his own. He furnisheth our Advocate as if it were to plead the cause of his own justice against us, he upholds and strengthens Christ in our cause, as really as if it were his own, Isa. xlii. 1, 6, which expresseth to us the admirable harmony and consent of heaven to the salvation of as many as make Christ their refuge, and desire not to live in sin. Though they be often foiled, yet there is no hazard of the failing of their cause above, because our Advocate hath both excellent skill, and undoubtable authority.Yea, he is so fully qualified for this that he is called Jesus the Saviour, he is such an Advocate that he saves all he pleads for. The best advocate may lose the cause, either through the weakness of itself, or the iniquity of the judge, but he is the Advocate and the Saviour, that never succumbed in his undertaking for any soul. Be their sins never so heinous—their accusation never so just and true—their accuser never so powerful, yet they who put their cause in his hand, who flee in hither for refuge being wearied of the bondage of sin and Satan, he hath such a prevalency with the Father, that their cause cannot miscarry. Even when justice itself seems to be the opposite party, yet he hath such marvellous success in his office, that justice shall rather meet amicably with mercy and peace, and salute them kindly, (Psal. lxxxv. 10, 11,) as being satisfied by him, that he come short in his undertaking.But there is another personal qualification needful, or all should be in vain,—“Jesus the righteous.”If he were not righteous in himself, he had need of an advocate for himself, and might not plead for sinners, but he is righteous and holy, no guile found in his mouth, without sin, an unblameable and unspotted High Priest, else he could not mediate for others, and such an Advocate too, else he could not plead for others, Heb. vii. 26. As this perfected his sacrifice, that he offered not[pg 349]for his own sins, neither needed he, so this completes his advocateship, and gives it a mighty influence for his poor clients, that he needs not plead for himself. If, then, the law cannot attach our Lord and Saviour, can lay no claim to him, or charge against him, then certainly, all that he did behoved to be for others, and so he stands in a good capacity to plead for us before the Father, and to sue out a pardon to us, though guilty, for if the just was delivered for the unjust, and the righteous suffered for the unrighteous, much more is it consistent with the justice of the Father, to deliver and save the unrighteous and unjust sinner for the righteous Advocate's sake.“If ye seek me, then let these go free,”saith he, John xviii. 8. So he in effect pleads with God his Father, O Father, if thou deal with me, the righteous One, as with an unrighteous man, then, in all reason and justice, thou must deal with my poor clients, though unrighteous, as with righteous men. If justice thought she did me no wrong to punish me, the righteous, then let it not be thought a wrong to justice to pardon, absolve, and justify the unrighteous.Now, if he be so righteous a person, it follows necessarily, that he hath a righteous cause, for an honest man will not advocate an unjust cause. But how can the cause of believers be said to be righteous, when justice itself, and the law, indicts the accusation against them? Can they plead not guilty, or he for them? There is a twofold righteousness, in relation to a twofold rule, a righteousness of strict justice, in relation to the first covenant, and this cannot be pleaded, that our cause is exactly conformable to the covenant of works. We cannot, nor Christ in our name, plead any thing from that, which holds forth nothing but personal obedience, or else personal satisfaction. But yet our cause may be found to be righteous, in relation to the second covenant, and the rule and terms of it, in as far as God hath revealed his acceptance of a surety in our stead and hath dispensed with the rigour of the law, according to that new law of grace and righteousness contempered together. The cause of a desperate lost sinner may be sustained before the righteous Judge, and it is upon this new account that he pleads for us because he hath satisfied in our stead, and now it is as righteous and equitable with God, to show mercy and forgiveness to believing sinners, as it is to reveal wrath and anger against impenitent sinners.I know there will be some secret whisperings in your hearts upon the hearing of this. Oh! it is true, it is a most comfortable thing for them whose advocate he is. There is no fear of the miscarrying of their cause above, but as for me, I know not if he be an advocate for me, whether I may come into that sentence,“We have an advocate,”&c. I confess it is true, he is not an advocate for every one, for while he was here, he prayed not for the world, but them that were given him out of the world, (John xvii.), much more will he not plead for the world, when he is above. He is rather witnessing against the unbelieving world. But yet, I believe his advocation is not restrained only to those who actually believe, as neither his supplication was, John xvii. But as he prayed for those who should hereafter believe, so he still pleads for all the elect not only to procure remission to the penitent, but repentance to the impenitent. There is one notable effect of the advocation and intercession of Christ, which indeed is common to the world, but particularly intended for the elect, that is, the present suspension of the execution of the curse of the law, by virtue whereof there is liberty to offer the gospel, and call sinners to repentance. No question, the sparing of the world, the forbearance and long suffering of God towards sinners, is the result and fruit of our Lord's intercession and advocation in heaven, and so, even the elect have the benefit of it before they believe, but it is so provided, that they shall never sensibly know this, nor have any special comfort from it, till they believe, and so Christ doth not plead for pardon to their sins till they repent. He pleads even before we repent, but we cannot know it; yet he pleads not that pardon be bestowed before they repent, and so the saving efficacy of his advocation is peculiar and proper in the application to believing souls.Now, consider, I say, whether or not thou be one that finds the power of that persuasion,—“My little children, I write unto you that ye sin not,”&c. Canst thou unfeignedly say, that it is the desire and endeavour of thy soul not to sin, and that thou art persuaded to this, not only from the fear and terror of God, but especially from his mercy and goodness in the gospel? This is one part of the character of[pg 350]such as Christ's advocation is actually extended to. Moreover, being surprised with sin, and overcome beside thy purpose, and against thy desire, dost thou apprehend sin as thy greatest misery, and arraign thyself before the tribunal of God, or art thou attached in thy own conscience, and the law pleaded against thee, before the bar of thy own conscience? Then, I say, according to this scripture, thou art the soul unto whom this comfort belongs, thou art called of God to decide the controversy in thy own conscience. By flying up, and appealing to that higher tribunal, where Christ is advocate, thou mayest safely give over, and trust thy cause to him.But, on the other hand, O how deplorable and remediless is the condition of those souls who have no cause of this kind stated within their own consciences, who are not pursued by Satan and sin, but rather at peace with them, amicably agreeing with them, acting their lusts and will! You who have no bonds upon you, to restrain you from sin, neither the terror of the Lord persuadeth yon, nor the love of Christ constrains you, you can be kept from no beloved sin, nor pressed to any serious and spiritual labour in God's service; and then when you sin, you have no accuser within, or such an one as you suppress, and suffer not to plead it out against you or cite you before God's tribunal. I say unto you, (and, alas! many of you are such) you do not, you cannot know, that you have an interest in this Advocate. You can have no benefit or saving advantage from Christ's pleading, while you remain thus in your sins. Alas! poor souls, what will ye do? Can you manage your own cause alone? Though you defraud and deceive your own consciences now, though ye offer violence to them, do ye think so to carry it above? Nay, persuade yourselves you must one day appear, and none to speak for you, God your Judge, your conscience your accuser, and Satan, your tormentor, standing by, and then woe to him that is alone, when the Advocate becomes Judge. In that day blessed are all those that have trusted in him, and used him formerly as an Advocate against sin and Satan, but woe to those for ever, who would never suffer this cause to be pleaded, while there was an Advocate!Sermon XXVII.1 John ii. 2.—“And he is the propitiation,”&c.Here is the strength of Christ's plea, and ground of his advocation, that“he is the propitiation.”The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly, it comes not out but by drawing, and there is nothing fit for that but the heart, that alone can suck out of these breasts the milk of consolation. The well of salvation in the word is deep, and many of you have nothing to draw with, you want the bucket that should be let down, that is, the affectionate meditation and consideration of the heart, and therefore you go away empty. You come full of other cares, and desires, and delights, no empty room in your hearts for this, no soul longings and thirstings after the righteousness of God, and therefore you return as you came, empty of all solid and true refreshment. Oh, that we could draw it forth to you, and then drop it into your hearts, and make it descend into your consciences!In these words, you may consider more distinctly, who this is, and then, for whom he is made a sacrifice, and withal, the efficacy of this sacrifice, and the sufficiency. Who this is, is pointed out as with the finger.“He is,”that is,“Jesus Christ, the righteous.”The apostle demonstrates him as a remarkable person, as in his evangel the Baptist doth—“Behold the Lamb of God, which taketh away the sins of the world.”And the church, (Isa. lxii. 1,) taketh a special notice of this person,“Who is this that cometh from Edom?”And that which maketh him so remarkable, is his strange habit, after the treading the wine-press of wrath alone,—that he was made a[pg 351]bloody sacrifice to pacify God. And to show you how notable a person he is, he is signally and eminently pointed out by the Father, Isa. xlii. 1,“Behold my servant,”&c, as if he would have the eyes of all men fixed upon him, with wonder and admiration. And for this end, he singled him out from the multitude, by a voice from heaven, which testified unto him particularly,“This is my well beloved Son, hear him.”Therefore the apostle had reason to say, (2 Cor. v. 14.) that he is“one for all,”so notable an one, that he may serve for all. He stands in more value in the count of God than all mankind. All creatures are ciphers, which being never so much multiplied, come to nothing, amount not beyond nothing, but set him before them, put Christ on the head of them, and he signifies more than they all do, and gives them all some estimation in the count. And so they stand in Paul's calculation, (Phil. iii.) which he makes with very great assurance and confidence,“Yea, doubtless, I count all dung, but the superexcellent knowledge of Christ,”—Christ is only the figure that hath signification, and gives signification to other things.But in this business, the consideration of the persons interested,heandus, maketh us behold a great emphasis in the gospel.Hea propitiation, and that foroursins, is a strange combination of wonders. If it had been some other person less distant from us, that were thus given for us, and standing in our room, then we should have better understood the exchange. Things of like worth, to be thus shuffled together, and stand in one another's place, is not so strange. But between the persons mentioned,himandus, there is such an infinite distance, that it is wonderful how the one descends to the room of the other, to become a sacrifice for us. O that we could express this to our own hearts, with all the emphasis that it hath! He the Lord, and we the servants; he the King, and we the poor beggars, he the brightness of his Father's glory, and we the shame and ignominy of the whole creation, he counting it no robbery to be equal with God, and being in the form of God, and we not equal to the worst of creatures, because of sin, and being in the form of devils! Had it been a holy and righteous man for sinners, it had been a strange enough exchange, but he is not only holy and harmless, but higher than the heavens. O what a vast descent was this, from heaven to earth, from a Lord to a servant, from an eternal Spirit to mortal flesh, from God to creatures! And to descend thus far for such persons, not only unworthy in themselves, such as could not conciliate any liking, but such as might procure loathing,—as is described, Ezek. xvi., Rom. v. 6, 1 Pet. iii. 18,—“while we were enemies,”and might have expected a commissioner from heaven, with vengeance against us. Behold how the mysterious design of love breaks up and opens itself to the world, in sending his own Son for us! And this is exceedingly aggravated from the absolute freedom of it, that there was nothing to pre-engage him to it, but infinite impediments in the way to dissuade him, many impediments to his affection, and many difficulties to his power, and then, no gain nor advantage to be expected from such creatures, notwithstanding of such an undertaking for them.Now, herein is the strongest support of faith, and the greatest incentive to love, and the mightiest persuasive to obedience that can be. I say, the strongest support of faith, for, a soul apprehending the greatness and heinousness of sin and the inviolableness of God's righteousness, with the purity of his holiness, can hardly be persuaded, that any thing can compense that infinite wrong that is done to his Majesty, though ordinarily the small and superficial apprehension of sin makes a kind of facility in this, or an empty credulity of the gospel. The reason why most men do not question and doubt of the gospel, and of their acceptance before God, is not because they are established in the faith, but rather because they do not so seriously and deeply believe, and ponder their own sins, and God's holiness, which, if many did, they would find it a greater difficulty to attain to a solid and quieting persuasion of the grounds of the gospel: they would find much ado to settle that point of the readiness of God, to pardon and accept sinners. But now, I say, all this difficulty, and these clouds of doubts will evanish at the bright appearance of this Sun of righteousness, that is, at the solid consideration of the glorious excellency of him that was given a ransom for us. Herein the soul may be satisfied, that God is satisfied, when he considers what a person hath undertaken it, even Jesus the righteous, the only Son of God, in whom his soul delighteth, whose glorious divine Majesty[pg 352]puts the stamp of infinite worth upon all his sufferings, and raiseth up the dignity of the sacrifice, beyond the sufferings of all creatures. For there are two things needful for the full satisfaction of a troubled soul, that apprehends the heinousness of sin, and height of wrath, nothing can calm and settle this storm, but the appearance of two thingsfirstof God's willingness and readiness to pardon sin, and save sinners,nextof the answerableness of a ransom to his justice, that so there may be no impediment in his way to forgive. Now, let this once be established in thy heart that such an one, so beloved of God and so equal to God, is the propitiation for our sins that,“God hath sent his only begotten Son,”for this very business, unrequired and unknown of us then, there is the clearest demonstration of these two things that can be—of the love of God, and of the worth of the ransom. What difficulty can be supposed in it, actually to pardon thy heinous sins, when his love hath overcome infinitely greater difficulties, to send One, his own Son, to procure pardon, John iii. Certainly, it cannot but be the very delight of his heart to forgive sins, since he“spared not his Son”to purchase it, since he hath had such an everlasting design of love, which broke out in Christ's coming. And then, such a person he is, that the merit of his sufferings cannot but be a valuable and sufficient compensation to justice for our personal exemption, because he is one above all, of infinite highness. And therefore his lowness hath an infinite worth in it,—of infinite fulness, and therefore his emptiness is of infinite price of infinite glory, and so his shame is equivalent to the shame and malediction of all mankind. So then, whatsoever thou apprehendest of thy own sins or God's holiness, that seemeth to render thy pardon difficult, lay but in the balance with that first, the free and rich expression of the infinite love of God, in sending such an one for a ransom, and sure, that speaks as much to his readiness and willingness, as if a voice spake it just now from heaven, and then, to take away all scruple, lay the infinite worth of his person, who is the propitiation, with thy sins, and it will certainly outweigh them, so that thou mayest be fully quieted, and satisfied in that point, that it is as easy for him to pardon, as for thee to confess sin and ask pardon, nay that he is more ready to give it thee, than thou to ask it.But, in the next place I desire you to look upon this as the greatest incentive of affection. O how should it inflame your hearts to consider, that such an one became a sacrifice for our sins, to think that angels hath not such a word to comfort themselves withal! Those innumerable companies of angels, who left their station, and were once in dignity above us have not such glad tidings to report one to another in their societies, as we have. They cannot say,“He is the propitiation for our sins.”This is the wonderful mystery, that blessed“angels desire to look into.”They gaze upon it, and fix the eyes of their admiration upon“God manifested in the flesh,”wondering at the choice of mortal man, before immortal spirits, that he is a ransom for them, and not for their own brethren who left their station. How should this endear him to our souls, and his will to our hearts, who hath so loved us, and given himself for us! Hath he given himself for us, and should we deny ourselves to him, especially when we consider what an infinite disparity is between the worth and difference in the advantage of it. He gave his blessed self a sacrifice, he offered himself to death for us, not to purchase any thing to himself, but life to us. And what is it he requires but your base and unworthy self,—to offer up your lusts and sins in a sacrifice by mortification, and your hearts and affections in a thanksgiving offering, wherein your own greatest gain lies too? For this is truly to find and save yourselves, thus to quit yourselves to him.The efficacy of this is holden out in the word,“propitiation for our sins.”The virtue of Christ's sacrifice is to pacify justice and make God propitious, that is, favourable and merciful to sinners. In which there are three considerable things imported. One is that sin is the cause of enmity between God and man, and sets us at an infinite distance—that sin is a heinous provocation of his wrath. Another is expressed, that Christ is the propitiation,—in opposition to that provocation, he pacifies wrath, and then conciliates favour by the sacrifice of himself. All the expressions of the gospel import the damnable and deplorable estate that sin puts man into,reconciliationimports the standing enmity and feud between God and man,propitiationimports the provocation of the holy and just indignation of[pg 353]God against man, the fuel whereof is our sins,justificationimplies the lost and condemned estate of a sinner, under the sentence and curse of the law. All that is in the gospel reminds us of our original, of the forlorn estate in which he found us, none pitying us nor able to help us. I would desire that this might first take impression on your hearts,—that sin sets God and man at infinite distance, and not only distance, but disaffection and enmity. It hath sown the seeds of that woful discord, and kindled that contention, which, if it be not quenched by the blood of Christ, will burn to everlasting, so that none can dwell with it, and yet sinners must dwell in it. There is a provoking quality in it, fit to alienate the holy heart of God, and to incense his indignation, which, when once it is kindled who can stand before it? Do but consider what you conceive of wrongs done to you, how they stir your passions and provoke your patience so that there is much ado to get you pacified, and what heinousness must then be in your offences against God, both in regard of number and kind? O that you could but impartially weigh this matter, you would find, that in the view of God all wrongs and injuries between men evanish.“Against thee, thee only, have I sinned.”That relation and respect of sin to God, exhausts all other respects of injuries towards men. It is true, that his Majesty is free from passion, and is not commoved and troubled as your spirits are. Yet such is the provoking nature of sin, that it cries for vengeance, and brings a sinner under the dreadful sentence of divine wrath, which he both pronounceth and can execute without any inward commotion or disturbance of spirit. But, because we conceive of him after our manner, therefore he speaks in such terms to us. But that which he would signify by it is, that the sinner is in as dreadful and damnable a condition by sin, as if the Lord were mightily inflamed with anger and rage. The just punishment is as due and certain as if he were subject to such passions as we are, and so much the more certain, that he is not. Now I desire you to consider, how mightily the heinousness of sin is aggravated, partly by the quality of the persons, and partly by the consideration of his benefits to us. A great man resents a light wrong heavily, because his person makes the wrong heavier. O! what do you think the Most High should do considering his infinite distance from us, his glorious majesty and greatness, his pure holiness, his absolute power and supremacy? What vile and abominable characters of presumption and rebellion do all these imprint upon disobedience! Shall he suffer himself to be despised and neglected of men, when there is no petty creature above another, but will be jealous of his credit, and vindicate himself from contempt? And then, when ingratitude is mingled in with rebellion, it makes sin exceeding sinful, and sinful sin exceeding provoking. To proclaim open war against the holy and righteous will of him to whom we owe ourselves, and all that we are or have, to do evil, because he is good, and be unthankful, because he is kind to take all his own members, faculties, creatures, and employ them as instruments of dishonour against himself, there is here fuel for feeding everlasting indignation, there is no indignity, no vileness, no wickedness to this. All the provocations of men, how just soever, are in the sight of this groundless and vain, like a child's indignation. All are but imaginary injuries, consisting but in opinion, in regard of that which sin hath in the bosom of it against God.But how shall any satisfaction be made for the injury of sin? What shall pacify his justly deserved anger? Here is the question indeed, that would have driven the whole world to anonplus, if once the majesty and holiness of God had been seen. But the ignorance of God's greatness, and men's sinfulness, made the world to fancy some expiations of sin, and satisfactions to God, partly by sacrifices of beasts, partly by prayer, and repentance for sins.[pg 354]Sermon XXVIII.1 John ii. 3.—“And hereby we do know that we know him, if we keep his commandments.”This age pretends to much knowledge beyond former ages, knowledge, I say, not only in other natural arts and sciences, but especially in religion. Whether there be any great advancement in other knowledge, and improvement of that which was, to a further extent and clearness, I cannot judge, but I believe there is not much of it in this nation, nor do we so much pretend to it. But, we talk of the enlargements of divine knowledge, and the breaking up of a clearer light in the point of religion, in respect of which we look on former times, as the times of ignorance and darkness, which God winked at. If it were so indeed, I should think the time happy, and bless the days we live in, for as many sour and sad accidents as they are mixed withal. Indeed, if the variety of books, and multiplicity of discourses upon religion, if the multitude of disputes about points of truth, and frequency of sermons, might be held for a sufficient proof of this pretension, we should not want store enough of knowledge and light. But, I fear that this is not the touchstone of the Holy Ghost, according to which we may try the truth of this assertion, that this is not the rule, by which to measure either the truth, or degrees of our knowledge, but for all that, we may be lying buried in Egyptian darkness, and while such a light seems to shine about us our hearts may be a dungeon of darkness, of ignorance of God and unbelief, and our ways and walk full of stumblings in the darkness. I am led to entertain these sad thoughts of the present times from the words of the apostle, which give us the designation of a true Christian, to be the knowledge of God, and the character of his knowledge, to be obedience to his commands. If, according to this level, we take the estimate of the proportion of our knowledge and light, I am afraid lest there be found as much ignorance of God, and darkness, as we do foolishly fancy that we have of light. However, to find it, will be some breaking up of light in our hearts, and to discover how little we know indeed upon a solid account, will be the first morning star of that Sun of righteousness, which will shine more and more to the perfect day. Therefore we should labour to bring our light to the lamp of this word, and our knowledge to this testimony of unquestionable authority, that having recourse“to the law and to the testimony,”we may find if there be light in us or so much light as men think they see. If we could but open our eyes to the shining light of the scripture, I doubt not but we should be able to see that which few do see, that is, that much of the pretended light of this age is darkness and ignorance. I do not speak of errors only that come forth in the garments of new light, but especially of the vulgar knowledge of the truth of religion, which is far adulterated from the true metal and stamp of divine knowledge, by the intermixture of the gross darkness of our affections and conversation, as that other is from the naked truth, and therefore both of them are found light in the balance of the sanctuary, and counterfeit by this touchstone of obedience.To make out this examination the better I shall endeavour to open these three things unto you, which comprehend the words. 1st, That the knowledge of God in Jesus Christ is the most proper designation of a Christian,“Hereby we know that we know him,”which is as much as to say that we are true Christians,—2dly, That the proper character of true knowledge is obedience, or conscionable practising of what we know,—and then, lastly, That the only estimate or trial of our estate before God, is made according to the appearance of his work in us and not by immediate thrusting ourselves into the secrets of God's hidden degrees.“Hereby we know,”&c. Here then, in a narrow circle we have all the work and business of a Christian. His direct and principal duty is to know God, and keep his commands, which are not two distinct duties as they come in a religious consideration, but make up one complete work of Christianity, which consists in conformity to God. Then the reflex and secondary duty of a Christian, which makes much for his comfort,[pg 355]is, to know that he knows God. To know God, and keep his commands, is a thing of indispensable necessity to the being of a Christian, to know that we know him is of great concernment to the comfort and well being of a Christian. Without the first, a man is as miserable as he can be, without the sense and feeling of misery, because he wants the spring and fountain of all happiness; without the second, a Christian is unhappy, indeed, for the present, though he may not be called miserable, because he is more happy than he knows of, and only unhappy, because he knows not his happiness.For the first, then, knowledge is a thing so natural to the spirit of a man, that the desire of it is restless and insatiable. There is some appetite of it in all men, though in the generality of people (because of immersedness in earthly things, and the predominancy of corrupt lusts and affections, which hinder most men's souls to wait upon that more noble inquiry after knowledge, in which only a man really differs from a beast) there be little or no stirring that way, yet some finer spirits there are, that are unquiet this way, and, with Solomon, give themselves, and apply their hearts to search out wisdom. But this is the curse of man's curiosity at first, in seeking after unnecessary knowledge, when he was happy enough already, and knew as much of God and his works as might have been a most satisfying entertainment of his spirit, I say, for that wretched aim, we are to this day deprived of that knowledge which man once had, which was the ornament of his nature and the repast of his soul. As all other things are subdued under a curse for sin, so especially this which man had is lost, in seeking that which he needed not, and the track of it is so obscured and perplexed, the footsteps of it are so indiscernible, and the way of it is like a bird in the air, or a ship in the sea, leaving us few helps to find it out, that most part of men lose themselves in seeking to find it, and therefore, in all the inquiries and searchings of men after the knowledge even of natural things that come under our view, there is at length nothing found out remarkable, but the increase of sorrow, and the discovery of ignorance, as Solomon saith, Eccles. i. 18. This is all the jewel that is brought up from the bottom of this sea, when men dive deepest into it, for the wisest of men could reach no more, though his bucket was as long as any man's, chap. vii. 23.“I said, I will be wise, but it was far from me, that which is far off and exceeding deep, who can find it out?”Knowledge hath taken a far journey from man's nature, and hath not left any prints behind it to find it out again, but, as it were, hath flown away in an instant, and therefore we may ask, with Job, chap. xxviii. ver. 1, 12,“Surely there is a vein for the silver,”etc.“But where shall wisdom be found? and where is the place of understanding?”What Utopian isles is she transported unto, that mortal men, the more they seek her, find more ignorance,—the further they pursue, they see themselves at the further distance? Thus it is in those things that are most obvious to our senses, but how much more in spiritual and invisible things is our darkness increased, because of the dulness and earthiness of our spirits that are clogged with a lump of flesh! For God himself, that should be theprimum intelligibileof the soul, the first and principal object, whose glorious light should first strike into our hearts, Job testifies“how little a portion is known of him.”When we cannot so much as understand“the thunder of his power,”that makes such a sensible impression on our ears, and makes all the world to stand and hearken to it, then how much less shall we conceive the invisible Majesty of God? In natural things, we have one vail of darkness in our minds to hinder us, but in the apprehension of God, we have a twofold darkness to break through, the darkness of ignorance in us, and“the darkness of too much light”in him—caliginem nimiæ lucis,which makes him as inaccessible to us as the other, the over-proportion of that glorious majesty of God to our low spirits, being as the sun in its brightness to a night owl, which is dark midnight to it. Hence it is, that those holy men who know most of God, think they know least, because they see more to be known but infinitely surpassing knowledge. Pride is the daughter of ignorance only,“and he that thinketh he knoweth anything knoweth nothing as he ought to know,”saith the apostle, 1 Cor. viii. 2. For he that knoweth not his own ignorance, if he know never so much, is the greatest ignorant, and it is a manifest evidence that a man hath but a superficial touch of things and hath never broken the shell, or drawn by the vail of his own weakness and ignorance, that doth not[pg 356]apprehend deeply the unsearchableness of God, and his mysteries, but thinketh he hath in some measure compassed them, because he maketh a system of divinity, or setteth down so many conclusions of faith, and can debate them against adversaries, or because he hath a form and model of divinity, as of other sciences, in his mind. Nay, my beloved, holy Job attained to the deepest and fullest speculation of God, when he concluded thus,“Because I see thee, I abhor myself,”and as Paul speaks,“If any man love God he is known of God, and so knows God,”1 Cor. viii. 3. From which two testimonies I conclude, that the true knowledge of God consists not so much in a comprehension of all points of divinity, as in such a serious apprehension and conception of the divine Majesty as enkindles and inflames these two affections, love and hatred, towards their proper objects, such a knowledge as carries the torch before the affection, such a light as shines into the heart, as Paul's phrase is, 2 Cor. iv. 6, and so transmits heat and warmness into it, till it make the heart burn in the love of God, and loathing of himself. As long as a man doth but hear of God in sermons, or read of him in books, though he could determine all the questions and problems in divinity, he keeps a good conceit of himself, and that“knowledge puffeth up,”and swells a man into a vain tumour, the venom of poison blows him up full of wind and self-confidence, and commonly they who doubt least are not the freest of error and misapprehension. And truly, whoever seriously reflects upon the difficulty of knowledge, and darkness of men's minds, and the general curse of vanity and vexation that all things are under, so that what is wanting cannot be numbered, nor that which is crooked made straight,—he cannot but look upon too great confidence and peremptoriness in all points, as upon a race at full speed in the dark night, in a way full of pits and snares. Oftentimes our confidence flows not from evidence of truth, but the ignorance of our minds, and is not so much built upon the strength of reason, as the strength of our passions, and weakness of our judgments.But when once a man comes to see God, and know him in a lively manner, then he sees his own weakness and vileness in that light, and cries out with Isaiah,“Wo is me, I am a man of polluted lips,”and he discerns in that light, the amiableness and loveliness of God that lavisheth his heart after it, and then, as Jeremiah saith, he will not glory in riches, or strength, or beauty, or wisdom, but only in this, that he hath at length gotten some discovery of the only fountain of happiness. Then he will not think so much of tongues and languages, of prophesyings, of all knowledge of controversies, neither gifts of body nor of mind, nor external appendages of providence will much affect him. He would be content to trample on all these, to go over them into a fuller discovery and enjoyment of God himself.If we search the scriptures, we shall find that they do not entertain us with many and subtile discourses of God's nature, and decrees, and properties, nor do they insist upon the many perplexed questions that are made concerning Christ and his offices, about which so many volumes are spun out, to the infinite distraction of the Christian world. They do not pretend to satisfy your curiosity, but to edify your souls, and therefore they hold out God in Christ, as clothed with all his relations to mankind, in all those plain and easy properties, that concern us everlastingly,—his justice, mercy, grace, patience, love, holiness, and such like. Now, hence I gather, that the true knowledge of God, consists not in the comprehension of all the conclusions that are deduced, and controversies that are discussed anent these things, but rather, in the serious and solid apprehension of God, as he hath relation to us, and consequently in order and reference to the moving of our hearts, to love, and adore, and reverence him, for he is holden out only in those garments that are fit to move and affect our hearts. A man may know all these things, and yet not know God himself, for to know him, cannot he abstracted from loving of him—“They that know thy name will trust in thee, and so love thee, and fear thee.”For it is impossible but that this will be the natural result, if he be but known indeed, because there is no object more amiable, more dreadful withal, and more eligible and worthy of choice, and therefore, seeing infinite beauty and goodness, and infinite power and greatness, and infinite sufficiency and fulness, are combined together with infinite truth, the soul that apprehends him indeed, cannot but apprehend him as the most ravishing object, and the most reverend too, and, if he do not find his heart suitably affected, it is an evident demonstration that he doth not indeed[pg 357]apprehend him, but an idol. The infinite light, and the infinite life, are simply one, and he that truly without a dream sees the one, cannot but be warmed and moved by the other.So then, by this account of the knowledge of God, we have a clear discovery that many are destitute of it, who pretend to it. I shall only apply it to two sorts of persons, one is, of those who have it only in their memories, another, of those who have it only in their minds or heads. Religion was once the legitimate daughter of judgment and affection, but now, for the most part, it is only adopted by men's memories, or fancies. The greatest part of the people cannot go beyond the repetition of the catechism or creed. Not that I would have you to know more: but you do not understand that, only ye repeat words, without the sensible knowledge of the meaning of them; so that if the same matter be disguised with any other form of words, you cannot know it, which showeth, that you have no familiarity with the thing itself, but only with the letters and syllables that are the garments of it. And for others that are of greater capacity, yet, alas! it comes not down to the heart, to the affecting, and moulding, and forming of it. A little light shines into the mind, but your hearts are shut up still, and no window in them. Corrupt affections keep that garrison against the power of the gospel. That light hath no heat of love, or warmness of affection with it, which showeth that it is not a ray or beam of the Sun of righteousness, which is both beautiful for light, and beneficial for influence, on the cold, and dead, frozen hearts of mankind, and by its approaching, makes a spring-time in the heart.But all men pretend to know God. Such is the self love of men's hearts, that it makes them blind in judging themselves, therefore the Holy Ghost, as he designs a Christian by the knowledge of God, so he characterizeth knowledge by keeping the commandments.“Hereby we know,”&c. So that religion is not defined by a number of opinions, or by such a collection of certain articles of faith, but rather by practice and obedience to the known will of God; for, as I told you, knowledge is a relative duty, that is, instrumental to something else, and by anything I can see in scripture, is not principally intended for itself, but rather for obedience. There are some sciences altogether speculative, that rest and are complete in the mere knowledge of such objects, as some natural sciences are. But others are practical, that make a further reference of all things they cognosce upon, to some practice and operation. Now, perhaps some may think that the scripture, or divinity, is much of it merely contemplative, in regard of many mysteries infolded in it, that seem nothing to concern our practice. I confess much of that, that is raised out of the scriptures, is such, and therefore it seems a deviation and departure from the great scope and plain intent of the simplicity and easiness of the scriptures, to draw forth with much industry and subtilty, many things of mere speculation and notion, dry and sapless to the affection, and unedifying to our practice, and to obtrude these upon other men's consciences, as points of religion. I rather think, that all that is in the scriptures, either directly hath the practice of God's will for the object of it, or is finally intended for that end, either it is a thing that prescribeth our obedience, or else it tends principally to engage our affections, and secure our obedience, and so those strains of elevated discourses of God, his nature and properties, of his works, and all the mysteries infolded in them, are directed towards this end, further than mere knowing of them, to engage the heart of a believer to more love, and reverence, and adoration of God, that so he may be brought more easily and steadily to a sweet compliance, and harmonious agreement to the will of God, in all his ways. Nay, to say a little more, there are sundry physical or natural contemplations of the works of God in scripture, but all these are divinely considered, in reference to the ravishment of the heart of man, with the wisdom, and power, and goodness of God. And this shows us the notable art of religion, to extract affection and obedience to God, out of all natural contemplations, and thus true divinity engraven on the soul, is a kind of mistress science,architectonica scientia,255that serves itself of[pg 358]all other disciplines256of all other points of knowledge. Be they never so remote from practice, in their proper sphere, and never so dry and barren, yet a religious and holy heart can apply them to those divine uses of engaging itself further to God and his obedience: as the Lord himself teacheth us—“Who would not fear thee, O King of nations,”Jer. x.; and,“fear ye not me who have placed the sand,”&c. Jer. v. 22. So praise is extracted, Psal. civ.; and admiration, verses 1, 83. So submission and patience under God's hand is often pressed in Job. Therefore, if we only seek to know these things that we may know them, that we may discourse on them, we disappoint the great end and scope of the whole scriptures; and we debase and degrade spiritual things as far as religion exalts natural things in the spiritual use. We transform it into a carnal, empty, and dead letter, as religion, where it is truly, spiritualizeth earthly and carnal things into a holy use. &c.

Sermon XXVI.1 John ii. 1.—“We have an advocate with the Father, Jesus Christ the righteous.”There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour of sinners. And therefore the apostle propones it here for the comfort of believers who are incident to be surprised through the suddenness of sin, and often deceived by the subtlety of Satan, whose souls' desires and sincere endeavours are to be kept from iniquity, and therefore they are made to groan within themselves, and sometimes sadly to conclude against themselves, upon the prevailing of sin. Here is the cordial, I say. He presents to them Jesus Christ standing before the bar of heaven, and pleading his satisfaction in the name of such souls, and so suiting forth an exemption and discharge for them from their sins. So he presents us with the most comfortable aspect, Christ standing between us and justice, the Mediator interposed between us and the Father, so there can come no harm to such poor sinners, except it come through his sides first, and no sentence can pass against them, unless he succumb in his righteous cause in heaven.The strength of Christ's advocation for believers consists partly in his qualification for the office, partly in the ground and foundation of his cause. His qualification we have in this verse, the ground and foundation of his pleading in the next verse, in that“he is the propitiation for our sins,”and upon this very ground his advocation is both just and effectual.Every word holds out some fitness, and therefore every word drops out consolation to a troubled soul.“With the Father,”speaks out the relation he and we stand in to the Judge. He hath not to do with an austere and rigid Judge, that is implacable and unsatisfiable, who will needs adhere peremptorily to the letter of the law, for then we should be all undone. If there were not some paternal affection, and fatherly clemency and moderation in the Judge, if he were not so disposed, as to make some candid interpretation upon it, and in some manner to relax the sentence, as to our personal suffering, we could never stand before him, nor needed any advocate appear for us. But here is the great comfort,—he is Christ's Father and our Father, so himself told us, (John xx. 17,)“I go to my Father and your Father, and my God and your God.”And therefore we may be persuaded that he will not take advantage, even in that which he hath in justice, of us, and though we be apprehensive of his anger, in our failings and offences, and this makes us often to be both afraid and ashamed to come to him, measuring him after the manner of men, who are soon angry, and often implacably angry. We imagine that he cannot but repel and put back our petitions, and therefore we have not the boldness to offer them, yet he ceaseth not to be our Father and Christ's Father. And if ye would have the character of a father, look (Jer. xxxi. 18,) how he stands affected towards ashamed and confounded Ephraim, how his bowels move, and his compassions yearn towards him as his pleasant child. The truth is, in such a case, in which we are captives against our will, and stumble against our purpose, he pities us as a father[pg 348]doth his children, knowing that we are but dust and grass, Psal. ciii. 13-17. See the excellent and sweet application of this relation by the Psalmist—if it stir him, it stirs up rather the affection of pity, than the passion of anger. He pities his poor child, when he cries out of violence and oppression; and therefore, there are great hopes that our advocate Jesus Christ shall prevail in his suits for us, because he, with whom he deals,—the Father,—loves him, and loves us, and will not stand upon strict terms of justice, but rather attemper all with mercy and love. He will certainly hear his well beloved Son, for in him he is well pleased, his soul rests and takes complacency in him, and for his sake he adopts us to be his children, and therefore he will both hear him in our behalf, and our prayers too, for his name's sake.But this is superadded to qualify our advocate,—he is the Christ of God, anointed for this very purpose, and so hath a fair and lawful calling to this office. He takes not this honour to himself, but was called thereto of his Father, Heb. v. 4. As he did not make himself a priest, so he did not intrude upon the advocateship,“but he that said, Thou art my Son called him to it.”If a man had never so great ability to plead in the law, yet, except he be licentiate and graduate, he may not take upon him to plead a cause. But our Lord Jesus hath both skill and authority, he hath both the ability and the office, was not a self intruder or usurper, but the council of heaven did licentiate him, and graduate him for the whole office of mediatorship: in which there is the greatest stay and support for a sinking soul, to know that all this frame and fabric of the gospel was contrived by God the Father, and that he is master builder in it. Since it is so, there can nothing control it or shake it, since it is the very will of God,“with whom we have to do,”that a mediator should stand between him and us, and since he hath such a mind to clear poor souls, that he freely chooseth and giveth them an able Advocate, it is a great token that he hath a mind to save as many as come and submit to him and that he is ready to pardon, when he prepares so fit an Advocate for us, and hath not left us alone to plead our own cause.But the anointing of Christ for it, implies both δυναμιν and εξουσιανpotentiam et potestatem, the gifts for it as well as the authority, and the ability as well as the office, for God hath singularly qualified him for it,—given him the Spirit above measure, Isa. lxi. 1. He received gifts not only to distribute to men, but to exercise for men, and their advantage, Psal. lxviii. 18. And therefore the Father seems to interest himself in the cause as it were his own. He furnisheth our Advocate as if it were to plead the cause of his own justice against us, he upholds and strengthens Christ in our cause, as really as if it were his own, Isa. xlii. 1, 6, which expresseth to us the admirable harmony and consent of heaven to the salvation of as many as make Christ their refuge, and desire not to live in sin. Though they be often foiled, yet there is no hazard of the failing of their cause above, because our Advocate hath both excellent skill, and undoubtable authority.Yea, he is so fully qualified for this that he is called Jesus the Saviour, he is such an Advocate that he saves all he pleads for. The best advocate may lose the cause, either through the weakness of itself, or the iniquity of the judge, but he is the Advocate and the Saviour, that never succumbed in his undertaking for any soul. Be their sins never so heinous—their accusation never so just and true—their accuser never so powerful, yet they who put their cause in his hand, who flee in hither for refuge being wearied of the bondage of sin and Satan, he hath such a prevalency with the Father, that their cause cannot miscarry. Even when justice itself seems to be the opposite party, yet he hath such marvellous success in his office, that justice shall rather meet amicably with mercy and peace, and salute them kindly, (Psal. lxxxv. 10, 11,) as being satisfied by him, that he come short in his undertaking.But there is another personal qualification needful, or all should be in vain,—“Jesus the righteous.”If he were not righteous in himself, he had need of an advocate for himself, and might not plead for sinners, but he is righteous and holy, no guile found in his mouth, without sin, an unblameable and unspotted High Priest, else he could not mediate for others, and such an Advocate too, else he could not plead for others, Heb. vii. 26. As this perfected his sacrifice, that he offered not[pg 349]for his own sins, neither needed he, so this completes his advocateship, and gives it a mighty influence for his poor clients, that he needs not plead for himself. If, then, the law cannot attach our Lord and Saviour, can lay no claim to him, or charge against him, then certainly, all that he did behoved to be for others, and so he stands in a good capacity to plead for us before the Father, and to sue out a pardon to us, though guilty, for if the just was delivered for the unjust, and the righteous suffered for the unrighteous, much more is it consistent with the justice of the Father, to deliver and save the unrighteous and unjust sinner for the righteous Advocate's sake.“If ye seek me, then let these go free,”saith he, John xviii. 8. So he in effect pleads with God his Father, O Father, if thou deal with me, the righteous One, as with an unrighteous man, then, in all reason and justice, thou must deal with my poor clients, though unrighteous, as with righteous men. If justice thought she did me no wrong to punish me, the righteous, then let it not be thought a wrong to justice to pardon, absolve, and justify the unrighteous.Now, if he be so righteous a person, it follows necessarily, that he hath a righteous cause, for an honest man will not advocate an unjust cause. But how can the cause of believers be said to be righteous, when justice itself, and the law, indicts the accusation against them? Can they plead not guilty, or he for them? There is a twofold righteousness, in relation to a twofold rule, a righteousness of strict justice, in relation to the first covenant, and this cannot be pleaded, that our cause is exactly conformable to the covenant of works. We cannot, nor Christ in our name, plead any thing from that, which holds forth nothing but personal obedience, or else personal satisfaction. But yet our cause may be found to be righteous, in relation to the second covenant, and the rule and terms of it, in as far as God hath revealed his acceptance of a surety in our stead and hath dispensed with the rigour of the law, according to that new law of grace and righteousness contempered together. The cause of a desperate lost sinner may be sustained before the righteous Judge, and it is upon this new account that he pleads for us because he hath satisfied in our stead, and now it is as righteous and equitable with God, to show mercy and forgiveness to believing sinners, as it is to reveal wrath and anger against impenitent sinners.I know there will be some secret whisperings in your hearts upon the hearing of this. Oh! it is true, it is a most comfortable thing for them whose advocate he is. There is no fear of the miscarrying of their cause above, but as for me, I know not if he be an advocate for me, whether I may come into that sentence,“We have an advocate,”&c. I confess it is true, he is not an advocate for every one, for while he was here, he prayed not for the world, but them that were given him out of the world, (John xvii.), much more will he not plead for the world, when he is above. He is rather witnessing against the unbelieving world. But yet, I believe his advocation is not restrained only to those who actually believe, as neither his supplication was, John xvii. But as he prayed for those who should hereafter believe, so he still pleads for all the elect not only to procure remission to the penitent, but repentance to the impenitent. There is one notable effect of the advocation and intercession of Christ, which indeed is common to the world, but particularly intended for the elect, that is, the present suspension of the execution of the curse of the law, by virtue whereof there is liberty to offer the gospel, and call sinners to repentance. No question, the sparing of the world, the forbearance and long suffering of God towards sinners, is the result and fruit of our Lord's intercession and advocation in heaven, and so, even the elect have the benefit of it before they believe, but it is so provided, that they shall never sensibly know this, nor have any special comfort from it, till they believe, and so Christ doth not plead for pardon to their sins till they repent. He pleads even before we repent, but we cannot know it; yet he pleads not that pardon be bestowed before they repent, and so the saving efficacy of his advocation is peculiar and proper in the application to believing souls.Now, consider, I say, whether or not thou be one that finds the power of that persuasion,—“My little children, I write unto you that ye sin not,”&c. Canst thou unfeignedly say, that it is the desire and endeavour of thy soul not to sin, and that thou art persuaded to this, not only from the fear and terror of God, but especially from his mercy and goodness in the gospel? This is one part of the character of[pg 350]such as Christ's advocation is actually extended to. Moreover, being surprised with sin, and overcome beside thy purpose, and against thy desire, dost thou apprehend sin as thy greatest misery, and arraign thyself before the tribunal of God, or art thou attached in thy own conscience, and the law pleaded against thee, before the bar of thy own conscience? Then, I say, according to this scripture, thou art the soul unto whom this comfort belongs, thou art called of God to decide the controversy in thy own conscience. By flying up, and appealing to that higher tribunal, where Christ is advocate, thou mayest safely give over, and trust thy cause to him.But, on the other hand, O how deplorable and remediless is the condition of those souls who have no cause of this kind stated within their own consciences, who are not pursued by Satan and sin, but rather at peace with them, amicably agreeing with them, acting their lusts and will! You who have no bonds upon you, to restrain you from sin, neither the terror of the Lord persuadeth yon, nor the love of Christ constrains you, you can be kept from no beloved sin, nor pressed to any serious and spiritual labour in God's service; and then when you sin, you have no accuser within, or such an one as you suppress, and suffer not to plead it out against you or cite you before God's tribunal. I say unto you, (and, alas! many of you are such) you do not, you cannot know, that you have an interest in this Advocate. You can have no benefit or saving advantage from Christ's pleading, while you remain thus in your sins. Alas! poor souls, what will ye do? Can you manage your own cause alone? Though you defraud and deceive your own consciences now, though ye offer violence to them, do ye think so to carry it above? Nay, persuade yourselves you must one day appear, and none to speak for you, God your Judge, your conscience your accuser, and Satan, your tormentor, standing by, and then woe to him that is alone, when the Advocate becomes Judge. In that day blessed are all those that have trusted in him, and used him formerly as an Advocate against sin and Satan, but woe to those for ever, who would never suffer this cause to be pleaded, while there was an Advocate!Sermon XXVII.1 John ii. 2.—“And he is the propitiation,”&c.Here is the strength of Christ's plea, and ground of his advocation, that“he is the propitiation.”The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly, it comes not out but by drawing, and there is nothing fit for that but the heart, that alone can suck out of these breasts the milk of consolation. The well of salvation in the word is deep, and many of you have nothing to draw with, you want the bucket that should be let down, that is, the affectionate meditation and consideration of the heart, and therefore you go away empty. You come full of other cares, and desires, and delights, no empty room in your hearts for this, no soul longings and thirstings after the righteousness of God, and therefore you return as you came, empty of all solid and true refreshment. Oh, that we could draw it forth to you, and then drop it into your hearts, and make it descend into your consciences!In these words, you may consider more distinctly, who this is, and then, for whom he is made a sacrifice, and withal, the efficacy of this sacrifice, and the sufficiency. Who this is, is pointed out as with the finger.“He is,”that is,“Jesus Christ, the righteous.”The apostle demonstrates him as a remarkable person, as in his evangel the Baptist doth—“Behold the Lamb of God, which taketh away the sins of the world.”And the church, (Isa. lxii. 1,) taketh a special notice of this person,“Who is this that cometh from Edom?”And that which maketh him so remarkable, is his strange habit, after the treading the wine-press of wrath alone,—that he was made a[pg 351]bloody sacrifice to pacify God. And to show you how notable a person he is, he is signally and eminently pointed out by the Father, Isa. xlii. 1,“Behold my servant,”&c, as if he would have the eyes of all men fixed upon him, with wonder and admiration. And for this end, he singled him out from the multitude, by a voice from heaven, which testified unto him particularly,“This is my well beloved Son, hear him.”Therefore the apostle had reason to say, (2 Cor. v. 14.) that he is“one for all,”so notable an one, that he may serve for all. He stands in more value in the count of God than all mankind. All creatures are ciphers, which being never so much multiplied, come to nothing, amount not beyond nothing, but set him before them, put Christ on the head of them, and he signifies more than they all do, and gives them all some estimation in the count. And so they stand in Paul's calculation, (Phil. iii.) which he makes with very great assurance and confidence,“Yea, doubtless, I count all dung, but the superexcellent knowledge of Christ,”—Christ is only the figure that hath signification, and gives signification to other things.But in this business, the consideration of the persons interested,heandus, maketh us behold a great emphasis in the gospel.Hea propitiation, and that foroursins, is a strange combination of wonders. If it had been some other person less distant from us, that were thus given for us, and standing in our room, then we should have better understood the exchange. Things of like worth, to be thus shuffled together, and stand in one another's place, is not so strange. But between the persons mentioned,himandus, there is such an infinite distance, that it is wonderful how the one descends to the room of the other, to become a sacrifice for us. O that we could express this to our own hearts, with all the emphasis that it hath! He the Lord, and we the servants; he the King, and we the poor beggars, he the brightness of his Father's glory, and we the shame and ignominy of the whole creation, he counting it no robbery to be equal with God, and being in the form of God, and we not equal to the worst of creatures, because of sin, and being in the form of devils! Had it been a holy and righteous man for sinners, it had been a strange enough exchange, but he is not only holy and harmless, but higher than the heavens. O what a vast descent was this, from heaven to earth, from a Lord to a servant, from an eternal Spirit to mortal flesh, from God to creatures! And to descend thus far for such persons, not only unworthy in themselves, such as could not conciliate any liking, but such as might procure loathing,—as is described, Ezek. xvi., Rom. v. 6, 1 Pet. iii. 18,—“while we were enemies,”and might have expected a commissioner from heaven, with vengeance against us. Behold how the mysterious design of love breaks up and opens itself to the world, in sending his own Son for us! And this is exceedingly aggravated from the absolute freedom of it, that there was nothing to pre-engage him to it, but infinite impediments in the way to dissuade him, many impediments to his affection, and many difficulties to his power, and then, no gain nor advantage to be expected from such creatures, notwithstanding of such an undertaking for them.Now, herein is the strongest support of faith, and the greatest incentive to love, and the mightiest persuasive to obedience that can be. I say, the strongest support of faith, for, a soul apprehending the greatness and heinousness of sin and the inviolableness of God's righteousness, with the purity of his holiness, can hardly be persuaded, that any thing can compense that infinite wrong that is done to his Majesty, though ordinarily the small and superficial apprehension of sin makes a kind of facility in this, or an empty credulity of the gospel. The reason why most men do not question and doubt of the gospel, and of their acceptance before God, is not because they are established in the faith, but rather because they do not so seriously and deeply believe, and ponder their own sins, and God's holiness, which, if many did, they would find it a greater difficulty to attain to a solid and quieting persuasion of the grounds of the gospel: they would find much ado to settle that point of the readiness of God, to pardon and accept sinners. But now, I say, all this difficulty, and these clouds of doubts will evanish at the bright appearance of this Sun of righteousness, that is, at the solid consideration of the glorious excellency of him that was given a ransom for us. Herein the soul may be satisfied, that God is satisfied, when he considers what a person hath undertaken it, even Jesus the righteous, the only Son of God, in whom his soul delighteth, whose glorious divine Majesty[pg 352]puts the stamp of infinite worth upon all his sufferings, and raiseth up the dignity of the sacrifice, beyond the sufferings of all creatures. For there are two things needful for the full satisfaction of a troubled soul, that apprehends the heinousness of sin, and height of wrath, nothing can calm and settle this storm, but the appearance of two thingsfirstof God's willingness and readiness to pardon sin, and save sinners,nextof the answerableness of a ransom to his justice, that so there may be no impediment in his way to forgive. Now, let this once be established in thy heart that such an one, so beloved of God and so equal to God, is the propitiation for our sins that,“God hath sent his only begotten Son,”for this very business, unrequired and unknown of us then, there is the clearest demonstration of these two things that can be—of the love of God, and of the worth of the ransom. What difficulty can be supposed in it, actually to pardon thy heinous sins, when his love hath overcome infinitely greater difficulties, to send One, his own Son, to procure pardon, John iii. Certainly, it cannot but be the very delight of his heart to forgive sins, since he“spared not his Son”to purchase it, since he hath had such an everlasting design of love, which broke out in Christ's coming. And then, such a person he is, that the merit of his sufferings cannot but be a valuable and sufficient compensation to justice for our personal exemption, because he is one above all, of infinite highness. And therefore his lowness hath an infinite worth in it,—of infinite fulness, and therefore his emptiness is of infinite price of infinite glory, and so his shame is equivalent to the shame and malediction of all mankind. So then, whatsoever thou apprehendest of thy own sins or God's holiness, that seemeth to render thy pardon difficult, lay but in the balance with that first, the free and rich expression of the infinite love of God, in sending such an one for a ransom, and sure, that speaks as much to his readiness and willingness, as if a voice spake it just now from heaven, and then, to take away all scruple, lay the infinite worth of his person, who is the propitiation, with thy sins, and it will certainly outweigh them, so that thou mayest be fully quieted, and satisfied in that point, that it is as easy for him to pardon, as for thee to confess sin and ask pardon, nay that he is more ready to give it thee, than thou to ask it.But, in the next place I desire you to look upon this as the greatest incentive of affection. O how should it inflame your hearts to consider, that such an one became a sacrifice for our sins, to think that angels hath not such a word to comfort themselves withal! Those innumerable companies of angels, who left their station, and were once in dignity above us have not such glad tidings to report one to another in their societies, as we have. They cannot say,“He is the propitiation for our sins.”This is the wonderful mystery, that blessed“angels desire to look into.”They gaze upon it, and fix the eyes of their admiration upon“God manifested in the flesh,”wondering at the choice of mortal man, before immortal spirits, that he is a ransom for them, and not for their own brethren who left their station. How should this endear him to our souls, and his will to our hearts, who hath so loved us, and given himself for us! Hath he given himself for us, and should we deny ourselves to him, especially when we consider what an infinite disparity is between the worth and difference in the advantage of it. He gave his blessed self a sacrifice, he offered himself to death for us, not to purchase any thing to himself, but life to us. And what is it he requires but your base and unworthy self,—to offer up your lusts and sins in a sacrifice by mortification, and your hearts and affections in a thanksgiving offering, wherein your own greatest gain lies too? For this is truly to find and save yourselves, thus to quit yourselves to him.The efficacy of this is holden out in the word,“propitiation for our sins.”The virtue of Christ's sacrifice is to pacify justice and make God propitious, that is, favourable and merciful to sinners. In which there are three considerable things imported. One is that sin is the cause of enmity between God and man, and sets us at an infinite distance—that sin is a heinous provocation of his wrath. Another is expressed, that Christ is the propitiation,—in opposition to that provocation, he pacifies wrath, and then conciliates favour by the sacrifice of himself. All the expressions of the gospel import the damnable and deplorable estate that sin puts man into,reconciliationimports the standing enmity and feud between God and man,propitiationimports the provocation of the holy and just indignation of[pg 353]God against man, the fuel whereof is our sins,justificationimplies the lost and condemned estate of a sinner, under the sentence and curse of the law. All that is in the gospel reminds us of our original, of the forlorn estate in which he found us, none pitying us nor able to help us. I would desire that this might first take impression on your hearts,—that sin sets God and man at infinite distance, and not only distance, but disaffection and enmity. It hath sown the seeds of that woful discord, and kindled that contention, which, if it be not quenched by the blood of Christ, will burn to everlasting, so that none can dwell with it, and yet sinners must dwell in it. There is a provoking quality in it, fit to alienate the holy heart of God, and to incense his indignation, which, when once it is kindled who can stand before it? Do but consider what you conceive of wrongs done to you, how they stir your passions and provoke your patience so that there is much ado to get you pacified, and what heinousness must then be in your offences against God, both in regard of number and kind? O that you could but impartially weigh this matter, you would find, that in the view of God all wrongs and injuries between men evanish.“Against thee, thee only, have I sinned.”That relation and respect of sin to God, exhausts all other respects of injuries towards men. It is true, that his Majesty is free from passion, and is not commoved and troubled as your spirits are. Yet such is the provoking nature of sin, that it cries for vengeance, and brings a sinner under the dreadful sentence of divine wrath, which he both pronounceth and can execute without any inward commotion or disturbance of spirit. But, because we conceive of him after our manner, therefore he speaks in such terms to us. But that which he would signify by it is, that the sinner is in as dreadful and damnable a condition by sin, as if the Lord were mightily inflamed with anger and rage. The just punishment is as due and certain as if he were subject to such passions as we are, and so much the more certain, that he is not. Now I desire you to consider, how mightily the heinousness of sin is aggravated, partly by the quality of the persons, and partly by the consideration of his benefits to us. A great man resents a light wrong heavily, because his person makes the wrong heavier. O! what do you think the Most High should do considering his infinite distance from us, his glorious majesty and greatness, his pure holiness, his absolute power and supremacy? What vile and abominable characters of presumption and rebellion do all these imprint upon disobedience! Shall he suffer himself to be despised and neglected of men, when there is no petty creature above another, but will be jealous of his credit, and vindicate himself from contempt? And then, when ingratitude is mingled in with rebellion, it makes sin exceeding sinful, and sinful sin exceeding provoking. To proclaim open war against the holy and righteous will of him to whom we owe ourselves, and all that we are or have, to do evil, because he is good, and be unthankful, because he is kind to take all his own members, faculties, creatures, and employ them as instruments of dishonour against himself, there is here fuel for feeding everlasting indignation, there is no indignity, no vileness, no wickedness to this. All the provocations of men, how just soever, are in the sight of this groundless and vain, like a child's indignation. All are but imaginary injuries, consisting but in opinion, in regard of that which sin hath in the bosom of it against God.But how shall any satisfaction be made for the injury of sin? What shall pacify his justly deserved anger? Here is the question indeed, that would have driven the whole world to anonplus, if once the majesty and holiness of God had been seen. But the ignorance of God's greatness, and men's sinfulness, made the world to fancy some expiations of sin, and satisfactions to God, partly by sacrifices of beasts, partly by prayer, and repentance for sins.[pg 354]Sermon XXVIII.1 John ii. 3.—“And hereby we do know that we know him, if we keep his commandments.”This age pretends to much knowledge beyond former ages, knowledge, I say, not only in other natural arts and sciences, but especially in religion. Whether there be any great advancement in other knowledge, and improvement of that which was, to a further extent and clearness, I cannot judge, but I believe there is not much of it in this nation, nor do we so much pretend to it. But, we talk of the enlargements of divine knowledge, and the breaking up of a clearer light in the point of religion, in respect of which we look on former times, as the times of ignorance and darkness, which God winked at. If it were so indeed, I should think the time happy, and bless the days we live in, for as many sour and sad accidents as they are mixed withal. Indeed, if the variety of books, and multiplicity of discourses upon religion, if the multitude of disputes about points of truth, and frequency of sermons, might be held for a sufficient proof of this pretension, we should not want store enough of knowledge and light. But, I fear that this is not the touchstone of the Holy Ghost, according to which we may try the truth of this assertion, that this is not the rule, by which to measure either the truth, or degrees of our knowledge, but for all that, we may be lying buried in Egyptian darkness, and while such a light seems to shine about us our hearts may be a dungeon of darkness, of ignorance of God and unbelief, and our ways and walk full of stumblings in the darkness. I am led to entertain these sad thoughts of the present times from the words of the apostle, which give us the designation of a true Christian, to be the knowledge of God, and the character of his knowledge, to be obedience to his commands. If, according to this level, we take the estimate of the proportion of our knowledge and light, I am afraid lest there be found as much ignorance of God, and darkness, as we do foolishly fancy that we have of light. However, to find it, will be some breaking up of light in our hearts, and to discover how little we know indeed upon a solid account, will be the first morning star of that Sun of righteousness, which will shine more and more to the perfect day. Therefore we should labour to bring our light to the lamp of this word, and our knowledge to this testimony of unquestionable authority, that having recourse“to the law and to the testimony,”we may find if there be light in us or so much light as men think they see. If we could but open our eyes to the shining light of the scripture, I doubt not but we should be able to see that which few do see, that is, that much of the pretended light of this age is darkness and ignorance. I do not speak of errors only that come forth in the garments of new light, but especially of the vulgar knowledge of the truth of religion, which is far adulterated from the true metal and stamp of divine knowledge, by the intermixture of the gross darkness of our affections and conversation, as that other is from the naked truth, and therefore both of them are found light in the balance of the sanctuary, and counterfeit by this touchstone of obedience.To make out this examination the better I shall endeavour to open these three things unto you, which comprehend the words. 1st, That the knowledge of God in Jesus Christ is the most proper designation of a Christian,“Hereby we know that we know him,”which is as much as to say that we are true Christians,—2dly, That the proper character of true knowledge is obedience, or conscionable practising of what we know,—and then, lastly, That the only estimate or trial of our estate before God, is made according to the appearance of his work in us and not by immediate thrusting ourselves into the secrets of God's hidden degrees.“Hereby we know,”&c. Here then, in a narrow circle we have all the work and business of a Christian. His direct and principal duty is to know God, and keep his commands, which are not two distinct duties as they come in a religious consideration, but make up one complete work of Christianity, which consists in conformity to God. Then the reflex and secondary duty of a Christian, which makes much for his comfort,[pg 355]is, to know that he knows God. To know God, and keep his commands, is a thing of indispensable necessity to the being of a Christian, to know that we know him is of great concernment to the comfort and well being of a Christian. Without the first, a man is as miserable as he can be, without the sense and feeling of misery, because he wants the spring and fountain of all happiness; without the second, a Christian is unhappy, indeed, for the present, though he may not be called miserable, because he is more happy than he knows of, and only unhappy, because he knows not his happiness.For the first, then, knowledge is a thing so natural to the spirit of a man, that the desire of it is restless and insatiable. There is some appetite of it in all men, though in the generality of people (because of immersedness in earthly things, and the predominancy of corrupt lusts and affections, which hinder most men's souls to wait upon that more noble inquiry after knowledge, in which only a man really differs from a beast) there be little or no stirring that way, yet some finer spirits there are, that are unquiet this way, and, with Solomon, give themselves, and apply their hearts to search out wisdom. But this is the curse of man's curiosity at first, in seeking after unnecessary knowledge, when he was happy enough already, and knew as much of God and his works as might have been a most satisfying entertainment of his spirit, I say, for that wretched aim, we are to this day deprived of that knowledge which man once had, which was the ornament of his nature and the repast of his soul. As all other things are subdued under a curse for sin, so especially this which man had is lost, in seeking that which he needed not, and the track of it is so obscured and perplexed, the footsteps of it are so indiscernible, and the way of it is like a bird in the air, or a ship in the sea, leaving us few helps to find it out, that most part of men lose themselves in seeking to find it, and therefore, in all the inquiries and searchings of men after the knowledge even of natural things that come under our view, there is at length nothing found out remarkable, but the increase of sorrow, and the discovery of ignorance, as Solomon saith, Eccles. i. 18. This is all the jewel that is brought up from the bottom of this sea, when men dive deepest into it, for the wisest of men could reach no more, though his bucket was as long as any man's, chap. vii. 23.“I said, I will be wise, but it was far from me, that which is far off and exceeding deep, who can find it out?”Knowledge hath taken a far journey from man's nature, and hath not left any prints behind it to find it out again, but, as it were, hath flown away in an instant, and therefore we may ask, with Job, chap. xxviii. ver. 1, 12,“Surely there is a vein for the silver,”etc.“But where shall wisdom be found? and where is the place of understanding?”What Utopian isles is she transported unto, that mortal men, the more they seek her, find more ignorance,—the further they pursue, they see themselves at the further distance? Thus it is in those things that are most obvious to our senses, but how much more in spiritual and invisible things is our darkness increased, because of the dulness and earthiness of our spirits that are clogged with a lump of flesh! For God himself, that should be theprimum intelligibileof the soul, the first and principal object, whose glorious light should first strike into our hearts, Job testifies“how little a portion is known of him.”When we cannot so much as understand“the thunder of his power,”that makes such a sensible impression on our ears, and makes all the world to stand and hearken to it, then how much less shall we conceive the invisible Majesty of God? In natural things, we have one vail of darkness in our minds to hinder us, but in the apprehension of God, we have a twofold darkness to break through, the darkness of ignorance in us, and“the darkness of too much light”in him—caliginem nimiæ lucis,which makes him as inaccessible to us as the other, the over-proportion of that glorious majesty of God to our low spirits, being as the sun in its brightness to a night owl, which is dark midnight to it. Hence it is, that those holy men who know most of God, think they know least, because they see more to be known but infinitely surpassing knowledge. Pride is the daughter of ignorance only,“and he that thinketh he knoweth anything knoweth nothing as he ought to know,”saith the apostle, 1 Cor. viii. 2. For he that knoweth not his own ignorance, if he know never so much, is the greatest ignorant, and it is a manifest evidence that a man hath but a superficial touch of things and hath never broken the shell, or drawn by the vail of his own weakness and ignorance, that doth not[pg 356]apprehend deeply the unsearchableness of God, and his mysteries, but thinketh he hath in some measure compassed them, because he maketh a system of divinity, or setteth down so many conclusions of faith, and can debate them against adversaries, or because he hath a form and model of divinity, as of other sciences, in his mind. Nay, my beloved, holy Job attained to the deepest and fullest speculation of God, when he concluded thus,“Because I see thee, I abhor myself,”and as Paul speaks,“If any man love God he is known of God, and so knows God,”1 Cor. viii. 3. From which two testimonies I conclude, that the true knowledge of God consists not so much in a comprehension of all points of divinity, as in such a serious apprehension and conception of the divine Majesty as enkindles and inflames these two affections, love and hatred, towards their proper objects, such a knowledge as carries the torch before the affection, such a light as shines into the heart, as Paul's phrase is, 2 Cor. iv. 6, and so transmits heat and warmness into it, till it make the heart burn in the love of God, and loathing of himself. As long as a man doth but hear of God in sermons, or read of him in books, though he could determine all the questions and problems in divinity, he keeps a good conceit of himself, and that“knowledge puffeth up,”and swells a man into a vain tumour, the venom of poison blows him up full of wind and self-confidence, and commonly they who doubt least are not the freest of error and misapprehension. And truly, whoever seriously reflects upon the difficulty of knowledge, and darkness of men's minds, and the general curse of vanity and vexation that all things are under, so that what is wanting cannot be numbered, nor that which is crooked made straight,—he cannot but look upon too great confidence and peremptoriness in all points, as upon a race at full speed in the dark night, in a way full of pits and snares. Oftentimes our confidence flows not from evidence of truth, but the ignorance of our minds, and is not so much built upon the strength of reason, as the strength of our passions, and weakness of our judgments.But when once a man comes to see God, and know him in a lively manner, then he sees his own weakness and vileness in that light, and cries out with Isaiah,“Wo is me, I am a man of polluted lips,”and he discerns in that light, the amiableness and loveliness of God that lavisheth his heart after it, and then, as Jeremiah saith, he will not glory in riches, or strength, or beauty, or wisdom, but only in this, that he hath at length gotten some discovery of the only fountain of happiness. Then he will not think so much of tongues and languages, of prophesyings, of all knowledge of controversies, neither gifts of body nor of mind, nor external appendages of providence will much affect him. He would be content to trample on all these, to go over them into a fuller discovery and enjoyment of God himself.If we search the scriptures, we shall find that they do not entertain us with many and subtile discourses of God's nature, and decrees, and properties, nor do they insist upon the many perplexed questions that are made concerning Christ and his offices, about which so many volumes are spun out, to the infinite distraction of the Christian world. They do not pretend to satisfy your curiosity, but to edify your souls, and therefore they hold out God in Christ, as clothed with all his relations to mankind, in all those plain and easy properties, that concern us everlastingly,—his justice, mercy, grace, patience, love, holiness, and such like. Now, hence I gather, that the true knowledge of God, consists not in the comprehension of all the conclusions that are deduced, and controversies that are discussed anent these things, but rather, in the serious and solid apprehension of God, as he hath relation to us, and consequently in order and reference to the moving of our hearts, to love, and adore, and reverence him, for he is holden out only in those garments that are fit to move and affect our hearts. A man may know all these things, and yet not know God himself, for to know him, cannot he abstracted from loving of him—“They that know thy name will trust in thee, and so love thee, and fear thee.”For it is impossible but that this will be the natural result, if he be but known indeed, because there is no object more amiable, more dreadful withal, and more eligible and worthy of choice, and therefore, seeing infinite beauty and goodness, and infinite power and greatness, and infinite sufficiency and fulness, are combined together with infinite truth, the soul that apprehends him indeed, cannot but apprehend him as the most ravishing object, and the most reverend too, and, if he do not find his heart suitably affected, it is an evident demonstration that he doth not indeed[pg 357]apprehend him, but an idol. The infinite light, and the infinite life, are simply one, and he that truly without a dream sees the one, cannot but be warmed and moved by the other.So then, by this account of the knowledge of God, we have a clear discovery that many are destitute of it, who pretend to it. I shall only apply it to two sorts of persons, one is, of those who have it only in their memories, another, of those who have it only in their minds or heads. Religion was once the legitimate daughter of judgment and affection, but now, for the most part, it is only adopted by men's memories, or fancies. The greatest part of the people cannot go beyond the repetition of the catechism or creed. Not that I would have you to know more: but you do not understand that, only ye repeat words, without the sensible knowledge of the meaning of them; so that if the same matter be disguised with any other form of words, you cannot know it, which showeth, that you have no familiarity with the thing itself, but only with the letters and syllables that are the garments of it. And for others that are of greater capacity, yet, alas! it comes not down to the heart, to the affecting, and moulding, and forming of it. A little light shines into the mind, but your hearts are shut up still, and no window in them. Corrupt affections keep that garrison against the power of the gospel. That light hath no heat of love, or warmness of affection with it, which showeth that it is not a ray or beam of the Sun of righteousness, which is both beautiful for light, and beneficial for influence, on the cold, and dead, frozen hearts of mankind, and by its approaching, makes a spring-time in the heart.But all men pretend to know God. Such is the self love of men's hearts, that it makes them blind in judging themselves, therefore the Holy Ghost, as he designs a Christian by the knowledge of God, so he characterizeth knowledge by keeping the commandments.“Hereby we know,”&c. So that religion is not defined by a number of opinions, or by such a collection of certain articles of faith, but rather by practice and obedience to the known will of God; for, as I told you, knowledge is a relative duty, that is, instrumental to something else, and by anything I can see in scripture, is not principally intended for itself, but rather for obedience. There are some sciences altogether speculative, that rest and are complete in the mere knowledge of such objects, as some natural sciences are. But others are practical, that make a further reference of all things they cognosce upon, to some practice and operation. Now, perhaps some may think that the scripture, or divinity, is much of it merely contemplative, in regard of many mysteries infolded in it, that seem nothing to concern our practice. I confess much of that, that is raised out of the scriptures, is such, and therefore it seems a deviation and departure from the great scope and plain intent of the simplicity and easiness of the scriptures, to draw forth with much industry and subtilty, many things of mere speculation and notion, dry and sapless to the affection, and unedifying to our practice, and to obtrude these upon other men's consciences, as points of religion. I rather think, that all that is in the scriptures, either directly hath the practice of God's will for the object of it, or is finally intended for that end, either it is a thing that prescribeth our obedience, or else it tends principally to engage our affections, and secure our obedience, and so those strains of elevated discourses of God, his nature and properties, of his works, and all the mysteries infolded in them, are directed towards this end, further than mere knowing of them, to engage the heart of a believer to more love, and reverence, and adoration of God, that so he may be brought more easily and steadily to a sweet compliance, and harmonious agreement to the will of God, in all his ways. Nay, to say a little more, there are sundry physical or natural contemplations of the works of God in scripture, but all these are divinely considered, in reference to the ravishment of the heart of man, with the wisdom, and power, and goodness of God. And this shows us the notable art of religion, to extract affection and obedience to God, out of all natural contemplations, and thus true divinity engraven on the soul, is a kind of mistress science,architectonica scientia,255that serves itself of[pg 358]all other disciplines256of all other points of knowledge. Be they never so remote from practice, in their proper sphere, and never so dry and barren, yet a religious and holy heart can apply them to those divine uses of engaging itself further to God and his obedience: as the Lord himself teacheth us—“Who would not fear thee, O King of nations,”Jer. x.; and,“fear ye not me who have placed the sand,”&c. Jer. v. 22. So praise is extracted, Psal. civ.; and admiration, verses 1, 83. So submission and patience under God's hand is often pressed in Job. Therefore, if we only seek to know these things that we may know them, that we may discourse on them, we disappoint the great end and scope of the whole scriptures; and we debase and degrade spiritual things as far as religion exalts natural things in the spiritual use. We transform it into a carnal, empty, and dead letter, as religion, where it is truly, spiritualizeth earthly and carnal things into a holy use. &c.

Sermon XXVI.1 John ii. 1.—“We have an advocate with the Father, Jesus Christ the righteous.”There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour of sinners. And therefore the apostle propones it here for the comfort of believers who are incident to be surprised through the suddenness of sin, and often deceived by the subtlety of Satan, whose souls' desires and sincere endeavours are to be kept from iniquity, and therefore they are made to groan within themselves, and sometimes sadly to conclude against themselves, upon the prevailing of sin. Here is the cordial, I say. He presents to them Jesus Christ standing before the bar of heaven, and pleading his satisfaction in the name of such souls, and so suiting forth an exemption and discharge for them from their sins. So he presents us with the most comfortable aspect, Christ standing between us and justice, the Mediator interposed between us and the Father, so there can come no harm to such poor sinners, except it come through his sides first, and no sentence can pass against them, unless he succumb in his righteous cause in heaven.The strength of Christ's advocation for believers consists partly in his qualification for the office, partly in the ground and foundation of his cause. His qualification we have in this verse, the ground and foundation of his pleading in the next verse, in that“he is the propitiation for our sins,”and upon this very ground his advocation is both just and effectual.Every word holds out some fitness, and therefore every word drops out consolation to a troubled soul.“With the Father,”speaks out the relation he and we stand in to the Judge. He hath not to do with an austere and rigid Judge, that is implacable and unsatisfiable, who will needs adhere peremptorily to the letter of the law, for then we should be all undone. If there were not some paternal affection, and fatherly clemency and moderation in the Judge, if he were not so disposed, as to make some candid interpretation upon it, and in some manner to relax the sentence, as to our personal suffering, we could never stand before him, nor needed any advocate appear for us. But here is the great comfort,—he is Christ's Father and our Father, so himself told us, (John xx. 17,)“I go to my Father and your Father, and my God and your God.”And therefore we may be persuaded that he will not take advantage, even in that which he hath in justice, of us, and though we be apprehensive of his anger, in our failings and offences, and this makes us often to be both afraid and ashamed to come to him, measuring him after the manner of men, who are soon angry, and often implacably angry. We imagine that he cannot but repel and put back our petitions, and therefore we have not the boldness to offer them, yet he ceaseth not to be our Father and Christ's Father. And if ye would have the character of a father, look (Jer. xxxi. 18,) how he stands affected towards ashamed and confounded Ephraim, how his bowels move, and his compassions yearn towards him as his pleasant child. The truth is, in such a case, in which we are captives against our will, and stumble against our purpose, he pities us as a father[pg 348]doth his children, knowing that we are but dust and grass, Psal. ciii. 13-17. See the excellent and sweet application of this relation by the Psalmist—if it stir him, it stirs up rather the affection of pity, than the passion of anger. He pities his poor child, when he cries out of violence and oppression; and therefore, there are great hopes that our advocate Jesus Christ shall prevail in his suits for us, because he, with whom he deals,—the Father,—loves him, and loves us, and will not stand upon strict terms of justice, but rather attemper all with mercy and love. He will certainly hear his well beloved Son, for in him he is well pleased, his soul rests and takes complacency in him, and for his sake he adopts us to be his children, and therefore he will both hear him in our behalf, and our prayers too, for his name's sake.But this is superadded to qualify our advocate,—he is the Christ of God, anointed for this very purpose, and so hath a fair and lawful calling to this office. He takes not this honour to himself, but was called thereto of his Father, Heb. v. 4. As he did not make himself a priest, so he did not intrude upon the advocateship,“but he that said, Thou art my Son called him to it.”If a man had never so great ability to plead in the law, yet, except he be licentiate and graduate, he may not take upon him to plead a cause. But our Lord Jesus hath both skill and authority, he hath both the ability and the office, was not a self intruder or usurper, but the council of heaven did licentiate him, and graduate him for the whole office of mediatorship: in which there is the greatest stay and support for a sinking soul, to know that all this frame and fabric of the gospel was contrived by God the Father, and that he is master builder in it. Since it is so, there can nothing control it or shake it, since it is the very will of God,“with whom we have to do,”that a mediator should stand between him and us, and since he hath such a mind to clear poor souls, that he freely chooseth and giveth them an able Advocate, it is a great token that he hath a mind to save as many as come and submit to him and that he is ready to pardon, when he prepares so fit an Advocate for us, and hath not left us alone to plead our own cause.But the anointing of Christ for it, implies both δυναμιν and εξουσιανpotentiam et potestatem, the gifts for it as well as the authority, and the ability as well as the office, for God hath singularly qualified him for it,—given him the Spirit above measure, Isa. lxi. 1. He received gifts not only to distribute to men, but to exercise for men, and their advantage, Psal. lxviii. 18. And therefore the Father seems to interest himself in the cause as it were his own. He furnisheth our Advocate as if it were to plead the cause of his own justice against us, he upholds and strengthens Christ in our cause, as really as if it were his own, Isa. xlii. 1, 6, which expresseth to us the admirable harmony and consent of heaven to the salvation of as many as make Christ their refuge, and desire not to live in sin. Though they be often foiled, yet there is no hazard of the failing of their cause above, because our Advocate hath both excellent skill, and undoubtable authority.Yea, he is so fully qualified for this that he is called Jesus the Saviour, he is such an Advocate that he saves all he pleads for. The best advocate may lose the cause, either through the weakness of itself, or the iniquity of the judge, but he is the Advocate and the Saviour, that never succumbed in his undertaking for any soul. Be their sins never so heinous—their accusation never so just and true—their accuser never so powerful, yet they who put their cause in his hand, who flee in hither for refuge being wearied of the bondage of sin and Satan, he hath such a prevalency with the Father, that their cause cannot miscarry. Even when justice itself seems to be the opposite party, yet he hath such marvellous success in his office, that justice shall rather meet amicably with mercy and peace, and salute them kindly, (Psal. lxxxv. 10, 11,) as being satisfied by him, that he come short in his undertaking.But there is another personal qualification needful, or all should be in vain,—“Jesus the righteous.”If he were not righteous in himself, he had need of an advocate for himself, and might not plead for sinners, but he is righteous and holy, no guile found in his mouth, without sin, an unblameable and unspotted High Priest, else he could not mediate for others, and such an Advocate too, else he could not plead for others, Heb. vii. 26. As this perfected his sacrifice, that he offered not[pg 349]for his own sins, neither needed he, so this completes his advocateship, and gives it a mighty influence for his poor clients, that he needs not plead for himself. If, then, the law cannot attach our Lord and Saviour, can lay no claim to him, or charge against him, then certainly, all that he did behoved to be for others, and so he stands in a good capacity to plead for us before the Father, and to sue out a pardon to us, though guilty, for if the just was delivered for the unjust, and the righteous suffered for the unrighteous, much more is it consistent with the justice of the Father, to deliver and save the unrighteous and unjust sinner for the righteous Advocate's sake.“If ye seek me, then let these go free,”saith he, John xviii. 8. So he in effect pleads with God his Father, O Father, if thou deal with me, the righteous One, as with an unrighteous man, then, in all reason and justice, thou must deal with my poor clients, though unrighteous, as with righteous men. If justice thought she did me no wrong to punish me, the righteous, then let it not be thought a wrong to justice to pardon, absolve, and justify the unrighteous.Now, if he be so righteous a person, it follows necessarily, that he hath a righteous cause, for an honest man will not advocate an unjust cause. But how can the cause of believers be said to be righteous, when justice itself, and the law, indicts the accusation against them? Can they plead not guilty, or he for them? There is a twofold righteousness, in relation to a twofold rule, a righteousness of strict justice, in relation to the first covenant, and this cannot be pleaded, that our cause is exactly conformable to the covenant of works. We cannot, nor Christ in our name, plead any thing from that, which holds forth nothing but personal obedience, or else personal satisfaction. But yet our cause may be found to be righteous, in relation to the second covenant, and the rule and terms of it, in as far as God hath revealed his acceptance of a surety in our stead and hath dispensed with the rigour of the law, according to that new law of grace and righteousness contempered together. The cause of a desperate lost sinner may be sustained before the righteous Judge, and it is upon this new account that he pleads for us because he hath satisfied in our stead, and now it is as righteous and equitable with God, to show mercy and forgiveness to believing sinners, as it is to reveal wrath and anger against impenitent sinners.I know there will be some secret whisperings in your hearts upon the hearing of this. Oh! it is true, it is a most comfortable thing for them whose advocate he is. There is no fear of the miscarrying of their cause above, but as for me, I know not if he be an advocate for me, whether I may come into that sentence,“We have an advocate,”&c. I confess it is true, he is not an advocate for every one, for while he was here, he prayed not for the world, but them that were given him out of the world, (John xvii.), much more will he not plead for the world, when he is above. He is rather witnessing against the unbelieving world. But yet, I believe his advocation is not restrained only to those who actually believe, as neither his supplication was, John xvii. But as he prayed for those who should hereafter believe, so he still pleads for all the elect not only to procure remission to the penitent, but repentance to the impenitent. There is one notable effect of the advocation and intercession of Christ, which indeed is common to the world, but particularly intended for the elect, that is, the present suspension of the execution of the curse of the law, by virtue whereof there is liberty to offer the gospel, and call sinners to repentance. No question, the sparing of the world, the forbearance and long suffering of God towards sinners, is the result and fruit of our Lord's intercession and advocation in heaven, and so, even the elect have the benefit of it before they believe, but it is so provided, that they shall never sensibly know this, nor have any special comfort from it, till they believe, and so Christ doth not plead for pardon to their sins till they repent. He pleads even before we repent, but we cannot know it; yet he pleads not that pardon be bestowed before they repent, and so the saving efficacy of his advocation is peculiar and proper in the application to believing souls.Now, consider, I say, whether or not thou be one that finds the power of that persuasion,—“My little children, I write unto you that ye sin not,”&c. Canst thou unfeignedly say, that it is the desire and endeavour of thy soul not to sin, and that thou art persuaded to this, not only from the fear and terror of God, but especially from his mercy and goodness in the gospel? This is one part of the character of[pg 350]such as Christ's advocation is actually extended to. Moreover, being surprised with sin, and overcome beside thy purpose, and against thy desire, dost thou apprehend sin as thy greatest misery, and arraign thyself before the tribunal of God, or art thou attached in thy own conscience, and the law pleaded against thee, before the bar of thy own conscience? Then, I say, according to this scripture, thou art the soul unto whom this comfort belongs, thou art called of God to decide the controversy in thy own conscience. By flying up, and appealing to that higher tribunal, where Christ is advocate, thou mayest safely give over, and trust thy cause to him.But, on the other hand, O how deplorable and remediless is the condition of those souls who have no cause of this kind stated within their own consciences, who are not pursued by Satan and sin, but rather at peace with them, amicably agreeing with them, acting their lusts and will! You who have no bonds upon you, to restrain you from sin, neither the terror of the Lord persuadeth yon, nor the love of Christ constrains you, you can be kept from no beloved sin, nor pressed to any serious and spiritual labour in God's service; and then when you sin, you have no accuser within, or such an one as you suppress, and suffer not to plead it out against you or cite you before God's tribunal. I say unto you, (and, alas! many of you are such) you do not, you cannot know, that you have an interest in this Advocate. You can have no benefit or saving advantage from Christ's pleading, while you remain thus in your sins. Alas! poor souls, what will ye do? Can you manage your own cause alone? Though you defraud and deceive your own consciences now, though ye offer violence to them, do ye think so to carry it above? Nay, persuade yourselves you must one day appear, and none to speak for you, God your Judge, your conscience your accuser, and Satan, your tormentor, standing by, and then woe to him that is alone, when the Advocate becomes Judge. In that day blessed are all those that have trusted in him, and used him formerly as an Advocate against sin and Satan, but woe to those for ever, who would never suffer this cause to be pleaded, while there was an Advocate!

1 John ii. 1.—“We have an advocate with the Father, Jesus Christ the righteous.”

There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour of sinners. And therefore the apostle propones it here for the comfort of believers who are incident to be surprised through the suddenness of sin, and often deceived by the subtlety of Satan, whose souls' desires and sincere endeavours are to be kept from iniquity, and therefore they are made to groan within themselves, and sometimes sadly to conclude against themselves, upon the prevailing of sin. Here is the cordial, I say. He presents to them Jesus Christ standing before the bar of heaven, and pleading his satisfaction in the name of such souls, and so suiting forth an exemption and discharge for them from their sins. So he presents us with the most comfortable aspect, Christ standing between us and justice, the Mediator interposed between us and the Father, so there can come no harm to such poor sinners, except it come through his sides first, and no sentence can pass against them, unless he succumb in his righteous cause in heaven.

The strength of Christ's advocation for believers consists partly in his qualification for the office, partly in the ground and foundation of his cause. His qualification we have in this verse, the ground and foundation of his pleading in the next verse, in that“he is the propitiation for our sins,”and upon this very ground his advocation is both just and effectual.

Every word holds out some fitness, and therefore every word drops out consolation to a troubled soul.“With the Father,”speaks out the relation he and we stand in to the Judge. He hath not to do with an austere and rigid Judge, that is implacable and unsatisfiable, who will needs adhere peremptorily to the letter of the law, for then we should be all undone. If there were not some paternal affection, and fatherly clemency and moderation in the Judge, if he were not so disposed, as to make some candid interpretation upon it, and in some manner to relax the sentence, as to our personal suffering, we could never stand before him, nor needed any advocate appear for us. But here is the great comfort,—he is Christ's Father and our Father, so himself told us, (John xx. 17,)“I go to my Father and your Father, and my God and your God.”And therefore we may be persuaded that he will not take advantage, even in that which he hath in justice, of us, and though we be apprehensive of his anger, in our failings and offences, and this makes us often to be both afraid and ashamed to come to him, measuring him after the manner of men, who are soon angry, and often implacably angry. We imagine that he cannot but repel and put back our petitions, and therefore we have not the boldness to offer them, yet he ceaseth not to be our Father and Christ's Father. And if ye would have the character of a father, look (Jer. xxxi. 18,) how he stands affected towards ashamed and confounded Ephraim, how his bowels move, and his compassions yearn towards him as his pleasant child. The truth is, in such a case, in which we are captives against our will, and stumble against our purpose, he pities us as a father[pg 348]doth his children, knowing that we are but dust and grass, Psal. ciii. 13-17. See the excellent and sweet application of this relation by the Psalmist—if it stir him, it stirs up rather the affection of pity, than the passion of anger. He pities his poor child, when he cries out of violence and oppression; and therefore, there are great hopes that our advocate Jesus Christ shall prevail in his suits for us, because he, with whom he deals,—the Father,—loves him, and loves us, and will not stand upon strict terms of justice, but rather attemper all with mercy and love. He will certainly hear his well beloved Son, for in him he is well pleased, his soul rests and takes complacency in him, and for his sake he adopts us to be his children, and therefore he will both hear him in our behalf, and our prayers too, for his name's sake.

But this is superadded to qualify our advocate,—he is the Christ of God, anointed for this very purpose, and so hath a fair and lawful calling to this office. He takes not this honour to himself, but was called thereto of his Father, Heb. v. 4. As he did not make himself a priest, so he did not intrude upon the advocateship,“but he that said, Thou art my Son called him to it.”If a man had never so great ability to plead in the law, yet, except he be licentiate and graduate, he may not take upon him to plead a cause. But our Lord Jesus hath both skill and authority, he hath both the ability and the office, was not a self intruder or usurper, but the council of heaven did licentiate him, and graduate him for the whole office of mediatorship: in which there is the greatest stay and support for a sinking soul, to know that all this frame and fabric of the gospel was contrived by God the Father, and that he is master builder in it. Since it is so, there can nothing control it or shake it, since it is the very will of God,“with whom we have to do,”that a mediator should stand between him and us, and since he hath such a mind to clear poor souls, that he freely chooseth and giveth them an able Advocate, it is a great token that he hath a mind to save as many as come and submit to him and that he is ready to pardon, when he prepares so fit an Advocate for us, and hath not left us alone to plead our own cause.

But the anointing of Christ for it, implies both δυναμιν and εξουσιανpotentiam et potestatem, the gifts for it as well as the authority, and the ability as well as the office, for God hath singularly qualified him for it,—given him the Spirit above measure, Isa. lxi. 1. He received gifts not only to distribute to men, but to exercise for men, and their advantage, Psal. lxviii. 18. And therefore the Father seems to interest himself in the cause as it were his own. He furnisheth our Advocate as if it were to plead the cause of his own justice against us, he upholds and strengthens Christ in our cause, as really as if it were his own, Isa. xlii. 1, 6, which expresseth to us the admirable harmony and consent of heaven to the salvation of as many as make Christ their refuge, and desire not to live in sin. Though they be often foiled, yet there is no hazard of the failing of their cause above, because our Advocate hath both excellent skill, and undoubtable authority.

Yea, he is so fully qualified for this that he is called Jesus the Saviour, he is such an Advocate that he saves all he pleads for. The best advocate may lose the cause, either through the weakness of itself, or the iniquity of the judge, but he is the Advocate and the Saviour, that never succumbed in his undertaking for any soul. Be their sins never so heinous—their accusation never so just and true—their accuser never so powerful, yet they who put their cause in his hand, who flee in hither for refuge being wearied of the bondage of sin and Satan, he hath such a prevalency with the Father, that their cause cannot miscarry. Even when justice itself seems to be the opposite party, yet he hath such marvellous success in his office, that justice shall rather meet amicably with mercy and peace, and salute them kindly, (Psal. lxxxv. 10, 11,) as being satisfied by him, that he come short in his undertaking.

But there is another personal qualification needful, or all should be in vain,—“Jesus the righteous.”If he were not righteous in himself, he had need of an advocate for himself, and might not plead for sinners, but he is righteous and holy, no guile found in his mouth, without sin, an unblameable and unspotted High Priest, else he could not mediate for others, and such an Advocate too, else he could not plead for others, Heb. vii. 26. As this perfected his sacrifice, that he offered not[pg 349]for his own sins, neither needed he, so this completes his advocateship, and gives it a mighty influence for his poor clients, that he needs not plead for himself. If, then, the law cannot attach our Lord and Saviour, can lay no claim to him, or charge against him, then certainly, all that he did behoved to be for others, and so he stands in a good capacity to plead for us before the Father, and to sue out a pardon to us, though guilty, for if the just was delivered for the unjust, and the righteous suffered for the unrighteous, much more is it consistent with the justice of the Father, to deliver and save the unrighteous and unjust sinner for the righteous Advocate's sake.“If ye seek me, then let these go free,”saith he, John xviii. 8. So he in effect pleads with God his Father, O Father, if thou deal with me, the righteous One, as with an unrighteous man, then, in all reason and justice, thou must deal with my poor clients, though unrighteous, as with righteous men. If justice thought she did me no wrong to punish me, the righteous, then let it not be thought a wrong to justice to pardon, absolve, and justify the unrighteous.

Now, if he be so righteous a person, it follows necessarily, that he hath a righteous cause, for an honest man will not advocate an unjust cause. But how can the cause of believers be said to be righteous, when justice itself, and the law, indicts the accusation against them? Can they plead not guilty, or he for them? There is a twofold righteousness, in relation to a twofold rule, a righteousness of strict justice, in relation to the first covenant, and this cannot be pleaded, that our cause is exactly conformable to the covenant of works. We cannot, nor Christ in our name, plead any thing from that, which holds forth nothing but personal obedience, or else personal satisfaction. But yet our cause may be found to be righteous, in relation to the second covenant, and the rule and terms of it, in as far as God hath revealed his acceptance of a surety in our stead and hath dispensed with the rigour of the law, according to that new law of grace and righteousness contempered together. The cause of a desperate lost sinner may be sustained before the righteous Judge, and it is upon this new account that he pleads for us because he hath satisfied in our stead, and now it is as righteous and equitable with God, to show mercy and forgiveness to believing sinners, as it is to reveal wrath and anger against impenitent sinners.

I know there will be some secret whisperings in your hearts upon the hearing of this. Oh! it is true, it is a most comfortable thing for them whose advocate he is. There is no fear of the miscarrying of their cause above, but as for me, I know not if he be an advocate for me, whether I may come into that sentence,“We have an advocate,”&c. I confess it is true, he is not an advocate for every one, for while he was here, he prayed not for the world, but them that were given him out of the world, (John xvii.), much more will he not plead for the world, when he is above. He is rather witnessing against the unbelieving world. But yet, I believe his advocation is not restrained only to those who actually believe, as neither his supplication was, John xvii. But as he prayed for those who should hereafter believe, so he still pleads for all the elect not only to procure remission to the penitent, but repentance to the impenitent. There is one notable effect of the advocation and intercession of Christ, which indeed is common to the world, but particularly intended for the elect, that is, the present suspension of the execution of the curse of the law, by virtue whereof there is liberty to offer the gospel, and call sinners to repentance. No question, the sparing of the world, the forbearance and long suffering of God towards sinners, is the result and fruit of our Lord's intercession and advocation in heaven, and so, even the elect have the benefit of it before they believe, but it is so provided, that they shall never sensibly know this, nor have any special comfort from it, till they believe, and so Christ doth not plead for pardon to their sins till they repent. He pleads even before we repent, but we cannot know it; yet he pleads not that pardon be bestowed before they repent, and so the saving efficacy of his advocation is peculiar and proper in the application to believing souls.

Now, consider, I say, whether or not thou be one that finds the power of that persuasion,—“My little children, I write unto you that ye sin not,”&c. Canst thou unfeignedly say, that it is the desire and endeavour of thy soul not to sin, and that thou art persuaded to this, not only from the fear and terror of God, but especially from his mercy and goodness in the gospel? This is one part of the character of[pg 350]such as Christ's advocation is actually extended to. Moreover, being surprised with sin, and overcome beside thy purpose, and against thy desire, dost thou apprehend sin as thy greatest misery, and arraign thyself before the tribunal of God, or art thou attached in thy own conscience, and the law pleaded against thee, before the bar of thy own conscience? Then, I say, according to this scripture, thou art the soul unto whom this comfort belongs, thou art called of God to decide the controversy in thy own conscience. By flying up, and appealing to that higher tribunal, where Christ is advocate, thou mayest safely give over, and trust thy cause to him.

But, on the other hand, O how deplorable and remediless is the condition of those souls who have no cause of this kind stated within their own consciences, who are not pursued by Satan and sin, but rather at peace with them, amicably agreeing with them, acting their lusts and will! You who have no bonds upon you, to restrain you from sin, neither the terror of the Lord persuadeth yon, nor the love of Christ constrains you, you can be kept from no beloved sin, nor pressed to any serious and spiritual labour in God's service; and then when you sin, you have no accuser within, or such an one as you suppress, and suffer not to plead it out against you or cite you before God's tribunal. I say unto you, (and, alas! many of you are such) you do not, you cannot know, that you have an interest in this Advocate. You can have no benefit or saving advantage from Christ's pleading, while you remain thus in your sins. Alas! poor souls, what will ye do? Can you manage your own cause alone? Though you defraud and deceive your own consciences now, though ye offer violence to them, do ye think so to carry it above? Nay, persuade yourselves you must one day appear, and none to speak for you, God your Judge, your conscience your accuser, and Satan, your tormentor, standing by, and then woe to him that is alone, when the Advocate becomes Judge. In that day blessed are all those that have trusted in him, and used him formerly as an Advocate against sin and Satan, but woe to those for ever, who would never suffer this cause to be pleaded, while there was an Advocate!

Sermon XXVII.1 John ii. 2.—“And he is the propitiation,”&c.Here is the strength of Christ's plea, and ground of his advocation, that“he is the propitiation.”The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly, it comes not out but by drawing, and there is nothing fit for that but the heart, that alone can suck out of these breasts the milk of consolation. The well of salvation in the word is deep, and many of you have nothing to draw with, you want the bucket that should be let down, that is, the affectionate meditation and consideration of the heart, and therefore you go away empty. You come full of other cares, and desires, and delights, no empty room in your hearts for this, no soul longings and thirstings after the righteousness of God, and therefore you return as you came, empty of all solid and true refreshment. Oh, that we could draw it forth to you, and then drop it into your hearts, and make it descend into your consciences!In these words, you may consider more distinctly, who this is, and then, for whom he is made a sacrifice, and withal, the efficacy of this sacrifice, and the sufficiency. Who this is, is pointed out as with the finger.“He is,”that is,“Jesus Christ, the righteous.”The apostle demonstrates him as a remarkable person, as in his evangel the Baptist doth—“Behold the Lamb of God, which taketh away the sins of the world.”And the church, (Isa. lxii. 1,) taketh a special notice of this person,“Who is this that cometh from Edom?”And that which maketh him so remarkable, is his strange habit, after the treading the wine-press of wrath alone,—that he was made a[pg 351]bloody sacrifice to pacify God. And to show you how notable a person he is, he is signally and eminently pointed out by the Father, Isa. xlii. 1,“Behold my servant,”&c, as if he would have the eyes of all men fixed upon him, with wonder and admiration. And for this end, he singled him out from the multitude, by a voice from heaven, which testified unto him particularly,“This is my well beloved Son, hear him.”Therefore the apostle had reason to say, (2 Cor. v. 14.) that he is“one for all,”so notable an one, that he may serve for all. He stands in more value in the count of God than all mankind. All creatures are ciphers, which being never so much multiplied, come to nothing, amount not beyond nothing, but set him before them, put Christ on the head of them, and he signifies more than they all do, and gives them all some estimation in the count. And so they stand in Paul's calculation, (Phil. iii.) which he makes with very great assurance and confidence,“Yea, doubtless, I count all dung, but the superexcellent knowledge of Christ,”—Christ is only the figure that hath signification, and gives signification to other things.But in this business, the consideration of the persons interested,heandus, maketh us behold a great emphasis in the gospel.Hea propitiation, and that foroursins, is a strange combination of wonders. If it had been some other person less distant from us, that were thus given for us, and standing in our room, then we should have better understood the exchange. Things of like worth, to be thus shuffled together, and stand in one another's place, is not so strange. But between the persons mentioned,himandus, there is such an infinite distance, that it is wonderful how the one descends to the room of the other, to become a sacrifice for us. O that we could express this to our own hearts, with all the emphasis that it hath! He the Lord, and we the servants; he the King, and we the poor beggars, he the brightness of his Father's glory, and we the shame and ignominy of the whole creation, he counting it no robbery to be equal with God, and being in the form of God, and we not equal to the worst of creatures, because of sin, and being in the form of devils! Had it been a holy and righteous man for sinners, it had been a strange enough exchange, but he is not only holy and harmless, but higher than the heavens. O what a vast descent was this, from heaven to earth, from a Lord to a servant, from an eternal Spirit to mortal flesh, from God to creatures! And to descend thus far for such persons, not only unworthy in themselves, such as could not conciliate any liking, but such as might procure loathing,—as is described, Ezek. xvi., Rom. v. 6, 1 Pet. iii. 18,—“while we were enemies,”and might have expected a commissioner from heaven, with vengeance against us. Behold how the mysterious design of love breaks up and opens itself to the world, in sending his own Son for us! And this is exceedingly aggravated from the absolute freedom of it, that there was nothing to pre-engage him to it, but infinite impediments in the way to dissuade him, many impediments to his affection, and many difficulties to his power, and then, no gain nor advantage to be expected from such creatures, notwithstanding of such an undertaking for them.Now, herein is the strongest support of faith, and the greatest incentive to love, and the mightiest persuasive to obedience that can be. I say, the strongest support of faith, for, a soul apprehending the greatness and heinousness of sin and the inviolableness of God's righteousness, with the purity of his holiness, can hardly be persuaded, that any thing can compense that infinite wrong that is done to his Majesty, though ordinarily the small and superficial apprehension of sin makes a kind of facility in this, or an empty credulity of the gospel. The reason why most men do not question and doubt of the gospel, and of their acceptance before God, is not because they are established in the faith, but rather because they do not so seriously and deeply believe, and ponder their own sins, and God's holiness, which, if many did, they would find it a greater difficulty to attain to a solid and quieting persuasion of the grounds of the gospel: they would find much ado to settle that point of the readiness of God, to pardon and accept sinners. But now, I say, all this difficulty, and these clouds of doubts will evanish at the bright appearance of this Sun of righteousness, that is, at the solid consideration of the glorious excellency of him that was given a ransom for us. Herein the soul may be satisfied, that God is satisfied, when he considers what a person hath undertaken it, even Jesus the righteous, the only Son of God, in whom his soul delighteth, whose glorious divine Majesty[pg 352]puts the stamp of infinite worth upon all his sufferings, and raiseth up the dignity of the sacrifice, beyond the sufferings of all creatures. For there are two things needful for the full satisfaction of a troubled soul, that apprehends the heinousness of sin, and height of wrath, nothing can calm and settle this storm, but the appearance of two thingsfirstof God's willingness and readiness to pardon sin, and save sinners,nextof the answerableness of a ransom to his justice, that so there may be no impediment in his way to forgive. Now, let this once be established in thy heart that such an one, so beloved of God and so equal to God, is the propitiation for our sins that,“God hath sent his only begotten Son,”for this very business, unrequired and unknown of us then, there is the clearest demonstration of these two things that can be—of the love of God, and of the worth of the ransom. What difficulty can be supposed in it, actually to pardon thy heinous sins, when his love hath overcome infinitely greater difficulties, to send One, his own Son, to procure pardon, John iii. Certainly, it cannot but be the very delight of his heart to forgive sins, since he“spared not his Son”to purchase it, since he hath had such an everlasting design of love, which broke out in Christ's coming. And then, such a person he is, that the merit of his sufferings cannot but be a valuable and sufficient compensation to justice for our personal exemption, because he is one above all, of infinite highness. And therefore his lowness hath an infinite worth in it,—of infinite fulness, and therefore his emptiness is of infinite price of infinite glory, and so his shame is equivalent to the shame and malediction of all mankind. So then, whatsoever thou apprehendest of thy own sins or God's holiness, that seemeth to render thy pardon difficult, lay but in the balance with that first, the free and rich expression of the infinite love of God, in sending such an one for a ransom, and sure, that speaks as much to his readiness and willingness, as if a voice spake it just now from heaven, and then, to take away all scruple, lay the infinite worth of his person, who is the propitiation, with thy sins, and it will certainly outweigh them, so that thou mayest be fully quieted, and satisfied in that point, that it is as easy for him to pardon, as for thee to confess sin and ask pardon, nay that he is more ready to give it thee, than thou to ask it.But, in the next place I desire you to look upon this as the greatest incentive of affection. O how should it inflame your hearts to consider, that such an one became a sacrifice for our sins, to think that angels hath not such a word to comfort themselves withal! Those innumerable companies of angels, who left their station, and were once in dignity above us have not such glad tidings to report one to another in their societies, as we have. They cannot say,“He is the propitiation for our sins.”This is the wonderful mystery, that blessed“angels desire to look into.”They gaze upon it, and fix the eyes of their admiration upon“God manifested in the flesh,”wondering at the choice of mortal man, before immortal spirits, that he is a ransom for them, and not for their own brethren who left their station. How should this endear him to our souls, and his will to our hearts, who hath so loved us, and given himself for us! Hath he given himself for us, and should we deny ourselves to him, especially when we consider what an infinite disparity is between the worth and difference in the advantage of it. He gave his blessed self a sacrifice, he offered himself to death for us, not to purchase any thing to himself, but life to us. And what is it he requires but your base and unworthy self,—to offer up your lusts and sins in a sacrifice by mortification, and your hearts and affections in a thanksgiving offering, wherein your own greatest gain lies too? For this is truly to find and save yourselves, thus to quit yourselves to him.The efficacy of this is holden out in the word,“propitiation for our sins.”The virtue of Christ's sacrifice is to pacify justice and make God propitious, that is, favourable and merciful to sinners. In which there are three considerable things imported. One is that sin is the cause of enmity between God and man, and sets us at an infinite distance—that sin is a heinous provocation of his wrath. Another is expressed, that Christ is the propitiation,—in opposition to that provocation, he pacifies wrath, and then conciliates favour by the sacrifice of himself. All the expressions of the gospel import the damnable and deplorable estate that sin puts man into,reconciliationimports the standing enmity and feud between God and man,propitiationimports the provocation of the holy and just indignation of[pg 353]God against man, the fuel whereof is our sins,justificationimplies the lost and condemned estate of a sinner, under the sentence and curse of the law. All that is in the gospel reminds us of our original, of the forlorn estate in which he found us, none pitying us nor able to help us. I would desire that this might first take impression on your hearts,—that sin sets God and man at infinite distance, and not only distance, but disaffection and enmity. It hath sown the seeds of that woful discord, and kindled that contention, which, if it be not quenched by the blood of Christ, will burn to everlasting, so that none can dwell with it, and yet sinners must dwell in it. There is a provoking quality in it, fit to alienate the holy heart of God, and to incense his indignation, which, when once it is kindled who can stand before it? Do but consider what you conceive of wrongs done to you, how they stir your passions and provoke your patience so that there is much ado to get you pacified, and what heinousness must then be in your offences against God, both in regard of number and kind? O that you could but impartially weigh this matter, you would find, that in the view of God all wrongs and injuries between men evanish.“Against thee, thee only, have I sinned.”That relation and respect of sin to God, exhausts all other respects of injuries towards men. It is true, that his Majesty is free from passion, and is not commoved and troubled as your spirits are. Yet such is the provoking nature of sin, that it cries for vengeance, and brings a sinner under the dreadful sentence of divine wrath, which he both pronounceth and can execute without any inward commotion or disturbance of spirit. But, because we conceive of him after our manner, therefore he speaks in such terms to us. But that which he would signify by it is, that the sinner is in as dreadful and damnable a condition by sin, as if the Lord were mightily inflamed with anger and rage. The just punishment is as due and certain as if he were subject to such passions as we are, and so much the more certain, that he is not. Now I desire you to consider, how mightily the heinousness of sin is aggravated, partly by the quality of the persons, and partly by the consideration of his benefits to us. A great man resents a light wrong heavily, because his person makes the wrong heavier. O! what do you think the Most High should do considering his infinite distance from us, his glorious majesty and greatness, his pure holiness, his absolute power and supremacy? What vile and abominable characters of presumption and rebellion do all these imprint upon disobedience! Shall he suffer himself to be despised and neglected of men, when there is no petty creature above another, but will be jealous of his credit, and vindicate himself from contempt? And then, when ingratitude is mingled in with rebellion, it makes sin exceeding sinful, and sinful sin exceeding provoking. To proclaim open war against the holy and righteous will of him to whom we owe ourselves, and all that we are or have, to do evil, because he is good, and be unthankful, because he is kind to take all his own members, faculties, creatures, and employ them as instruments of dishonour against himself, there is here fuel for feeding everlasting indignation, there is no indignity, no vileness, no wickedness to this. All the provocations of men, how just soever, are in the sight of this groundless and vain, like a child's indignation. All are but imaginary injuries, consisting but in opinion, in regard of that which sin hath in the bosom of it against God.But how shall any satisfaction be made for the injury of sin? What shall pacify his justly deserved anger? Here is the question indeed, that would have driven the whole world to anonplus, if once the majesty and holiness of God had been seen. But the ignorance of God's greatness, and men's sinfulness, made the world to fancy some expiations of sin, and satisfactions to God, partly by sacrifices of beasts, partly by prayer, and repentance for sins.

1 John ii. 2.—“And he is the propitiation,”&c.

Here is the strength of Christ's plea, and ground of his advocation, that“he is the propitiation.”The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly, it comes not out but by drawing, and there is nothing fit for that but the heart, that alone can suck out of these breasts the milk of consolation. The well of salvation in the word is deep, and many of you have nothing to draw with, you want the bucket that should be let down, that is, the affectionate meditation and consideration of the heart, and therefore you go away empty. You come full of other cares, and desires, and delights, no empty room in your hearts for this, no soul longings and thirstings after the righteousness of God, and therefore you return as you came, empty of all solid and true refreshment. Oh, that we could draw it forth to you, and then drop it into your hearts, and make it descend into your consciences!

In these words, you may consider more distinctly, who this is, and then, for whom he is made a sacrifice, and withal, the efficacy of this sacrifice, and the sufficiency. Who this is, is pointed out as with the finger.“He is,”that is,“Jesus Christ, the righteous.”The apostle demonstrates him as a remarkable person, as in his evangel the Baptist doth—“Behold the Lamb of God, which taketh away the sins of the world.”And the church, (Isa. lxii. 1,) taketh a special notice of this person,“Who is this that cometh from Edom?”And that which maketh him so remarkable, is his strange habit, after the treading the wine-press of wrath alone,—that he was made a[pg 351]bloody sacrifice to pacify God. And to show you how notable a person he is, he is signally and eminently pointed out by the Father, Isa. xlii. 1,“Behold my servant,”&c, as if he would have the eyes of all men fixed upon him, with wonder and admiration. And for this end, he singled him out from the multitude, by a voice from heaven, which testified unto him particularly,“This is my well beloved Son, hear him.”Therefore the apostle had reason to say, (2 Cor. v. 14.) that he is“one for all,”so notable an one, that he may serve for all. He stands in more value in the count of God than all mankind. All creatures are ciphers, which being never so much multiplied, come to nothing, amount not beyond nothing, but set him before them, put Christ on the head of them, and he signifies more than they all do, and gives them all some estimation in the count. And so they stand in Paul's calculation, (Phil. iii.) which he makes with very great assurance and confidence,“Yea, doubtless, I count all dung, but the superexcellent knowledge of Christ,”—Christ is only the figure that hath signification, and gives signification to other things.

But in this business, the consideration of the persons interested,heandus, maketh us behold a great emphasis in the gospel.Hea propitiation, and that foroursins, is a strange combination of wonders. If it had been some other person less distant from us, that were thus given for us, and standing in our room, then we should have better understood the exchange. Things of like worth, to be thus shuffled together, and stand in one another's place, is not so strange. But between the persons mentioned,himandus, there is such an infinite distance, that it is wonderful how the one descends to the room of the other, to become a sacrifice for us. O that we could express this to our own hearts, with all the emphasis that it hath! He the Lord, and we the servants; he the King, and we the poor beggars, he the brightness of his Father's glory, and we the shame and ignominy of the whole creation, he counting it no robbery to be equal with God, and being in the form of God, and we not equal to the worst of creatures, because of sin, and being in the form of devils! Had it been a holy and righteous man for sinners, it had been a strange enough exchange, but he is not only holy and harmless, but higher than the heavens. O what a vast descent was this, from heaven to earth, from a Lord to a servant, from an eternal Spirit to mortal flesh, from God to creatures! And to descend thus far for such persons, not only unworthy in themselves, such as could not conciliate any liking, but such as might procure loathing,—as is described, Ezek. xvi., Rom. v. 6, 1 Pet. iii. 18,—“while we were enemies,”and might have expected a commissioner from heaven, with vengeance against us. Behold how the mysterious design of love breaks up and opens itself to the world, in sending his own Son for us! And this is exceedingly aggravated from the absolute freedom of it, that there was nothing to pre-engage him to it, but infinite impediments in the way to dissuade him, many impediments to his affection, and many difficulties to his power, and then, no gain nor advantage to be expected from such creatures, notwithstanding of such an undertaking for them.

Now, herein is the strongest support of faith, and the greatest incentive to love, and the mightiest persuasive to obedience that can be. I say, the strongest support of faith, for, a soul apprehending the greatness and heinousness of sin and the inviolableness of God's righteousness, with the purity of his holiness, can hardly be persuaded, that any thing can compense that infinite wrong that is done to his Majesty, though ordinarily the small and superficial apprehension of sin makes a kind of facility in this, or an empty credulity of the gospel. The reason why most men do not question and doubt of the gospel, and of their acceptance before God, is not because they are established in the faith, but rather because they do not so seriously and deeply believe, and ponder their own sins, and God's holiness, which, if many did, they would find it a greater difficulty to attain to a solid and quieting persuasion of the grounds of the gospel: they would find much ado to settle that point of the readiness of God, to pardon and accept sinners. But now, I say, all this difficulty, and these clouds of doubts will evanish at the bright appearance of this Sun of righteousness, that is, at the solid consideration of the glorious excellency of him that was given a ransom for us. Herein the soul may be satisfied, that God is satisfied, when he considers what a person hath undertaken it, even Jesus the righteous, the only Son of God, in whom his soul delighteth, whose glorious divine Majesty[pg 352]puts the stamp of infinite worth upon all his sufferings, and raiseth up the dignity of the sacrifice, beyond the sufferings of all creatures. For there are two things needful for the full satisfaction of a troubled soul, that apprehends the heinousness of sin, and height of wrath, nothing can calm and settle this storm, but the appearance of two thingsfirstof God's willingness and readiness to pardon sin, and save sinners,nextof the answerableness of a ransom to his justice, that so there may be no impediment in his way to forgive. Now, let this once be established in thy heart that such an one, so beloved of God and so equal to God, is the propitiation for our sins that,“God hath sent his only begotten Son,”for this very business, unrequired and unknown of us then, there is the clearest demonstration of these two things that can be—of the love of God, and of the worth of the ransom. What difficulty can be supposed in it, actually to pardon thy heinous sins, when his love hath overcome infinitely greater difficulties, to send One, his own Son, to procure pardon, John iii. Certainly, it cannot but be the very delight of his heart to forgive sins, since he“spared not his Son”to purchase it, since he hath had such an everlasting design of love, which broke out in Christ's coming. And then, such a person he is, that the merit of his sufferings cannot but be a valuable and sufficient compensation to justice for our personal exemption, because he is one above all, of infinite highness. And therefore his lowness hath an infinite worth in it,—of infinite fulness, and therefore his emptiness is of infinite price of infinite glory, and so his shame is equivalent to the shame and malediction of all mankind. So then, whatsoever thou apprehendest of thy own sins or God's holiness, that seemeth to render thy pardon difficult, lay but in the balance with that first, the free and rich expression of the infinite love of God, in sending such an one for a ransom, and sure, that speaks as much to his readiness and willingness, as if a voice spake it just now from heaven, and then, to take away all scruple, lay the infinite worth of his person, who is the propitiation, with thy sins, and it will certainly outweigh them, so that thou mayest be fully quieted, and satisfied in that point, that it is as easy for him to pardon, as for thee to confess sin and ask pardon, nay that he is more ready to give it thee, than thou to ask it.

But, in the next place I desire you to look upon this as the greatest incentive of affection. O how should it inflame your hearts to consider, that such an one became a sacrifice for our sins, to think that angels hath not such a word to comfort themselves withal! Those innumerable companies of angels, who left their station, and were once in dignity above us have not such glad tidings to report one to another in their societies, as we have. They cannot say,“He is the propitiation for our sins.”This is the wonderful mystery, that blessed“angels desire to look into.”They gaze upon it, and fix the eyes of their admiration upon“God manifested in the flesh,”wondering at the choice of mortal man, before immortal spirits, that he is a ransom for them, and not for their own brethren who left their station. How should this endear him to our souls, and his will to our hearts, who hath so loved us, and given himself for us! Hath he given himself for us, and should we deny ourselves to him, especially when we consider what an infinite disparity is between the worth and difference in the advantage of it. He gave his blessed self a sacrifice, he offered himself to death for us, not to purchase any thing to himself, but life to us. And what is it he requires but your base and unworthy self,—to offer up your lusts and sins in a sacrifice by mortification, and your hearts and affections in a thanksgiving offering, wherein your own greatest gain lies too? For this is truly to find and save yourselves, thus to quit yourselves to him.

The efficacy of this is holden out in the word,“propitiation for our sins.”The virtue of Christ's sacrifice is to pacify justice and make God propitious, that is, favourable and merciful to sinners. In which there are three considerable things imported. One is that sin is the cause of enmity between God and man, and sets us at an infinite distance—that sin is a heinous provocation of his wrath. Another is expressed, that Christ is the propitiation,—in opposition to that provocation, he pacifies wrath, and then conciliates favour by the sacrifice of himself. All the expressions of the gospel import the damnable and deplorable estate that sin puts man into,reconciliationimports the standing enmity and feud between God and man,propitiationimports the provocation of the holy and just indignation of[pg 353]God against man, the fuel whereof is our sins,justificationimplies the lost and condemned estate of a sinner, under the sentence and curse of the law. All that is in the gospel reminds us of our original, of the forlorn estate in which he found us, none pitying us nor able to help us. I would desire that this might first take impression on your hearts,—that sin sets God and man at infinite distance, and not only distance, but disaffection and enmity. It hath sown the seeds of that woful discord, and kindled that contention, which, if it be not quenched by the blood of Christ, will burn to everlasting, so that none can dwell with it, and yet sinners must dwell in it. There is a provoking quality in it, fit to alienate the holy heart of God, and to incense his indignation, which, when once it is kindled who can stand before it? Do but consider what you conceive of wrongs done to you, how they stir your passions and provoke your patience so that there is much ado to get you pacified, and what heinousness must then be in your offences against God, both in regard of number and kind? O that you could but impartially weigh this matter, you would find, that in the view of God all wrongs and injuries between men evanish.“Against thee, thee only, have I sinned.”That relation and respect of sin to God, exhausts all other respects of injuries towards men. It is true, that his Majesty is free from passion, and is not commoved and troubled as your spirits are. Yet such is the provoking nature of sin, that it cries for vengeance, and brings a sinner under the dreadful sentence of divine wrath, which he both pronounceth and can execute without any inward commotion or disturbance of spirit. But, because we conceive of him after our manner, therefore he speaks in such terms to us. But that which he would signify by it is, that the sinner is in as dreadful and damnable a condition by sin, as if the Lord were mightily inflamed with anger and rage. The just punishment is as due and certain as if he were subject to such passions as we are, and so much the more certain, that he is not. Now I desire you to consider, how mightily the heinousness of sin is aggravated, partly by the quality of the persons, and partly by the consideration of his benefits to us. A great man resents a light wrong heavily, because his person makes the wrong heavier. O! what do you think the Most High should do considering his infinite distance from us, his glorious majesty and greatness, his pure holiness, his absolute power and supremacy? What vile and abominable characters of presumption and rebellion do all these imprint upon disobedience! Shall he suffer himself to be despised and neglected of men, when there is no petty creature above another, but will be jealous of his credit, and vindicate himself from contempt? And then, when ingratitude is mingled in with rebellion, it makes sin exceeding sinful, and sinful sin exceeding provoking. To proclaim open war against the holy and righteous will of him to whom we owe ourselves, and all that we are or have, to do evil, because he is good, and be unthankful, because he is kind to take all his own members, faculties, creatures, and employ them as instruments of dishonour against himself, there is here fuel for feeding everlasting indignation, there is no indignity, no vileness, no wickedness to this. All the provocations of men, how just soever, are in the sight of this groundless and vain, like a child's indignation. All are but imaginary injuries, consisting but in opinion, in regard of that which sin hath in the bosom of it against God.

But how shall any satisfaction be made for the injury of sin? What shall pacify his justly deserved anger? Here is the question indeed, that would have driven the whole world to anonplus, if once the majesty and holiness of God had been seen. But the ignorance of God's greatness, and men's sinfulness, made the world to fancy some expiations of sin, and satisfactions to God, partly by sacrifices of beasts, partly by prayer, and repentance for sins.

Sermon XXVIII.1 John ii. 3.—“And hereby we do know that we know him, if we keep his commandments.”This age pretends to much knowledge beyond former ages, knowledge, I say, not only in other natural arts and sciences, but especially in religion. Whether there be any great advancement in other knowledge, and improvement of that which was, to a further extent and clearness, I cannot judge, but I believe there is not much of it in this nation, nor do we so much pretend to it. But, we talk of the enlargements of divine knowledge, and the breaking up of a clearer light in the point of religion, in respect of which we look on former times, as the times of ignorance and darkness, which God winked at. If it were so indeed, I should think the time happy, and bless the days we live in, for as many sour and sad accidents as they are mixed withal. Indeed, if the variety of books, and multiplicity of discourses upon religion, if the multitude of disputes about points of truth, and frequency of sermons, might be held for a sufficient proof of this pretension, we should not want store enough of knowledge and light. But, I fear that this is not the touchstone of the Holy Ghost, according to which we may try the truth of this assertion, that this is not the rule, by which to measure either the truth, or degrees of our knowledge, but for all that, we may be lying buried in Egyptian darkness, and while such a light seems to shine about us our hearts may be a dungeon of darkness, of ignorance of God and unbelief, and our ways and walk full of stumblings in the darkness. I am led to entertain these sad thoughts of the present times from the words of the apostle, which give us the designation of a true Christian, to be the knowledge of God, and the character of his knowledge, to be obedience to his commands. If, according to this level, we take the estimate of the proportion of our knowledge and light, I am afraid lest there be found as much ignorance of God, and darkness, as we do foolishly fancy that we have of light. However, to find it, will be some breaking up of light in our hearts, and to discover how little we know indeed upon a solid account, will be the first morning star of that Sun of righteousness, which will shine more and more to the perfect day. Therefore we should labour to bring our light to the lamp of this word, and our knowledge to this testimony of unquestionable authority, that having recourse“to the law and to the testimony,”we may find if there be light in us or so much light as men think they see. If we could but open our eyes to the shining light of the scripture, I doubt not but we should be able to see that which few do see, that is, that much of the pretended light of this age is darkness and ignorance. I do not speak of errors only that come forth in the garments of new light, but especially of the vulgar knowledge of the truth of religion, which is far adulterated from the true metal and stamp of divine knowledge, by the intermixture of the gross darkness of our affections and conversation, as that other is from the naked truth, and therefore both of them are found light in the balance of the sanctuary, and counterfeit by this touchstone of obedience.To make out this examination the better I shall endeavour to open these three things unto you, which comprehend the words. 1st, That the knowledge of God in Jesus Christ is the most proper designation of a Christian,“Hereby we know that we know him,”which is as much as to say that we are true Christians,—2dly, That the proper character of true knowledge is obedience, or conscionable practising of what we know,—and then, lastly, That the only estimate or trial of our estate before God, is made according to the appearance of his work in us and not by immediate thrusting ourselves into the secrets of God's hidden degrees.“Hereby we know,”&c. Here then, in a narrow circle we have all the work and business of a Christian. His direct and principal duty is to know God, and keep his commands, which are not two distinct duties as they come in a religious consideration, but make up one complete work of Christianity, which consists in conformity to God. Then the reflex and secondary duty of a Christian, which makes much for his comfort,[pg 355]is, to know that he knows God. To know God, and keep his commands, is a thing of indispensable necessity to the being of a Christian, to know that we know him is of great concernment to the comfort and well being of a Christian. Without the first, a man is as miserable as he can be, without the sense and feeling of misery, because he wants the spring and fountain of all happiness; without the second, a Christian is unhappy, indeed, for the present, though he may not be called miserable, because he is more happy than he knows of, and only unhappy, because he knows not his happiness.For the first, then, knowledge is a thing so natural to the spirit of a man, that the desire of it is restless and insatiable. There is some appetite of it in all men, though in the generality of people (because of immersedness in earthly things, and the predominancy of corrupt lusts and affections, which hinder most men's souls to wait upon that more noble inquiry after knowledge, in which only a man really differs from a beast) there be little or no stirring that way, yet some finer spirits there are, that are unquiet this way, and, with Solomon, give themselves, and apply their hearts to search out wisdom. But this is the curse of man's curiosity at first, in seeking after unnecessary knowledge, when he was happy enough already, and knew as much of God and his works as might have been a most satisfying entertainment of his spirit, I say, for that wretched aim, we are to this day deprived of that knowledge which man once had, which was the ornament of his nature and the repast of his soul. As all other things are subdued under a curse for sin, so especially this which man had is lost, in seeking that which he needed not, and the track of it is so obscured and perplexed, the footsteps of it are so indiscernible, and the way of it is like a bird in the air, or a ship in the sea, leaving us few helps to find it out, that most part of men lose themselves in seeking to find it, and therefore, in all the inquiries and searchings of men after the knowledge even of natural things that come under our view, there is at length nothing found out remarkable, but the increase of sorrow, and the discovery of ignorance, as Solomon saith, Eccles. i. 18. This is all the jewel that is brought up from the bottom of this sea, when men dive deepest into it, for the wisest of men could reach no more, though his bucket was as long as any man's, chap. vii. 23.“I said, I will be wise, but it was far from me, that which is far off and exceeding deep, who can find it out?”Knowledge hath taken a far journey from man's nature, and hath not left any prints behind it to find it out again, but, as it were, hath flown away in an instant, and therefore we may ask, with Job, chap. xxviii. ver. 1, 12,“Surely there is a vein for the silver,”etc.“But where shall wisdom be found? and where is the place of understanding?”What Utopian isles is she transported unto, that mortal men, the more they seek her, find more ignorance,—the further they pursue, they see themselves at the further distance? Thus it is in those things that are most obvious to our senses, but how much more in spiritual and invisible things is our darkness increased, because of the dulness and earthiness of our spirits that are clogged with a lump of flesh! For God himself, that should be theprimum intelligibileof the soul, the first and principal object, whose glorious light should first strike into our hearts, Job testifies“how little a portion is known of him.”When we cannot so much as understand“the thunder of his power,”that makes such a sensible impression on our ears, and makes all the world to stand and hearken to it, then how much less shall we conceive the invisible Majesty of God? In natural things, we have one vail of darkness in our minds to hinder us, but in the apprehension of God, we have a twofold darkness to break through, the darkness of ignorance in us, and“the darkness of too much light”in him—caliginem nimiæ lucis,which makes him as inaccessible to us as the other, the over-proportion of that glorious majesty of God to our low spirits, being as the sun in its brightness to a night owl, which is dark midnight to it. Hence it is, that those holy men who know most of God, think they know least, because they see more to be known but infinitely surpassing knowledge. Pride is the daughter of ignorance only,“and he that thinketh he knoweth anything knoweth nothing as he ought to know,”saith the apostle, 1 Cor. viii. 2. For he that knoweth not his own ignorance, if he know never so much, is the greatest ignorant, and it is a manifest evidence that a man hath but a superficial touch of things and hath never broken the shell, or drawn by the vail of his own weakness and ignorance, that doth not[pg 356]apprehend deeply the unsearchableness of God, and his mysteries, but thinketh he hath in some measure compassed them, because he maketh a system of divinity, or setteth down so many conclusions of faith, and can debate them against adversaries, or because he hath a form and model of divinity, as of other sciences, in his mind. Nay, my beloved, holy Job attained to the deepest and fullest speculation of God, when he concluded thus,“Because I see thee, I abhor myself,”and as Paul speaks,“If any man love God he is known of God, and so knows God,”1 Cor. viii. 3. From which two testimonies I conclude, that the true knowledge of God consists not so much in a comprehension of all points of divinity, as in such a serious apprehension and conception of the divine Majesty as enkindles and inflames these two affections, love and hatred, towards their proper objects, such a knowledge as carries the torch before the affection, such a light as shines into the heart, as Paul's phrase is, 2 Cor. iv. 6, and so transmits heat and warmness into it, till it make the heart burn in the love of God, and loathing of himself. As long as a man doth but hear of God in sermons, or read of him in books, though he could determine all the questions and problems in divinity, he keeps a good conceit of himself, and that“knowledge puffeth up,”and swells a man into a vain tumour, the venom of poison blows him up full of wind and self-confidence, and commonly they who doubt least are not the freest of error and misapprehension. And truly, whoever seriously reflects upon the difficulty of knowledge, and darkness of men's minds, and the general curse of vanity and vexation that all things are under, so that what is wanting cannot be numbered, nor that which is crooked made straight,—he cannot but look upon too great confidence and peremptoriness in all points, as upon a race at full speed in the dark night, in a way full of pits and snares. Oftentimes our confidence flows not from evidence of truth, but the ignorance of our minds, and is not so much built upon the strength of reason, as the strength of our passions, and weakness of our judgments.But when once a man comes to see God, and know him in a lively manner, then he sees his own weakness and vileness in that light, and cries out with Isaiah,“Wo is me, I am a man of polluted lips,”and he discerns in that light, the amiableness and loveliness of God that lavisheth his heart after it, and then, as Jeremiah saith, he will not glory in riches, or strength, or beauty, or wisdom, but only in this, that he hath at length gotten some discovery of the only fountain of happiness. Then he will not think so much of tongues and languages, of prophesyings, of all knowledge of controversies, neither gifts of body nor of mind, nor external appendages of providence will much affect him. He would be content to trample on all these, to go over them into a fuller discovery and enjoyment of God himself.If we search the scriptures, we shall find that they do not entertain us with many and subtile discourses of God's nature, and decrees, and properties, nor do they insist upon the many perplexed questions that are made concerning Christ and his offices, about which so many volumes are spun out, to the infinite distraction of the Christian world. They do not pretend to satisfy your curiosity, but to edify your souls, and therefore they hold out God in Christ, as clothed with all his relations to mankind, in all those plain and easy properties, that concern us everlastingly,—his justice, mercy, grace, patience, love, holiness, and such like. Now, hence I gather, that the true knowledge of God, consists not in the comprehension of all the conclusions that are deduced, and controversies that are discussed anent these things, but rather, in the serious and solid apprehension of God, as he hath relation to us, and consequently in order and reference to the moving of our hearts, to love, and adore, and reverence him, for he is holden out only in those garments that are fit to move and affect our hearts. A man may know all these things, and yet not know God himself, for to know him, cannot he abstracted from loving of him—“They that know thy name will trust in thee, and so love thee, and fear thee.”For it is impossible but that this will be the natural result, if he be but known indeed, because there is no object more amiable, more dreadful withal, and more eligible and worthy of choice, and therefore, seeing infinite beauty and goodness, and infinite power and greatness, and infinite sufficiency and fulness, are combined together with infinite truth, the soul that apprehends him indeed, cannot but apprehend him as the most ravishing object, and the most reverend too, and, if he do not find his heart suitably affected, it is an evident demonstration that he doth not indeed[pg 357]apprehend him, but an idol. The infinite light, and the infinite life, are simply one, and he that truly without a dream sees the one, cannot but be warmed and moved by the other.So then, by this account of the knowledge of God, we have a clear discovery that many are destitute of it, who pretend to it. I shall only apply it to two sorts of persons, one is, of those who have it only in their memories, another, of those who have it only in their minds or heads. Religion was once the legitimate daughter of judgment and affection, but now, for the most part, it is only adopted by men's memories, or fancies. The greatest part of the people cannot go beyond the repetition of the catechism or creed. Not that I would have you to know more: but you do not understand that, only ye repeat words, without the sensible knowledge of the meaning of them; so that if the same matter be disguised with any other form of words, you cannot know it, which showeth, that you have no familiarity with the thing itself, but only with the letters and syllables that are the garments of it. And for others that are of greater capacity, yet, alas! it comes not down to the heart, to the affecting, and moulding, and forming of it. A little light shines into the mind, but your hearts are shut up still, and no window in them. Corrupt affections keep that garrison against the power of the gospel. That light hath no heat of love, or warmness of affection with it, which showeth that it is not a ray or beam of the Sun of righteousness, which is both beautiful for light, and beneficial for influence, on the cold, and dead, frozen hearts of mankind, and by its approaching, makes a spring-time in the heart.But all men pretend to know God. Such is the self love of men's hearts, that it makes them blind in judging themselves, therefore the Holy Ghost, as he designs a Christian by the knowledge of God, so he characterizeth knowledge by keeping the commandments.“Hereby we know,”&c. So that religion is not defined by a number of opinions, or by such a collection of certain articles of faith, but rather by practice and obedience to the known will of God; for, as I told you, knowledge is a relative duty, that is, instrumental to something else, and by anything I can see in scripture, is not principally intended for itself, but rather for obedience. There are some sciences altogether speculative, that rest and are complete in the mere knowledge of such objects, as some natural sciences are. But others are practical, that make a further reference of all things they cognosce upon, to some practice and operation. Now, perhaps some may think that the scripture, or divinity, is much of it merely contemplative, in regard of many mysteries infolded in it, that seem nothing to concern our practice. I confess much of that, that is raised out of the scriptures, is such, and therefore it seems a deviation and departure from the great scope and plain intent of the simplicity and easiness of the scriptures, to draw forth with much industry and subtilty, many things of mere speculation and notion, dry and sapless to the affection, and unedifying to our practice, and to obtrude these upon other men's consciences, as points of religion. I rather think, that all that is in the scriptures, either directly hath the practice of God's will for the object of it, or is finally intended for that end, either it is a thing that prescribeth our obedience, or else it tends principally to engage our affections, and secure our obedience, and so those strains of elevated discourses of God, his nature and properties, of his works, and all the mysteries infolded in them, are directed towards this end, further than mere knowing of them, to engage the heart of a believer to more love, and reverence, and adoration of God, that so he may be brought more easily and steadily to a sweet compliance, and harmonious agreement to the will of God, in all his ways. Nay, to say a little more, there are sundry physical or natural contemplations of the works of God in scripture, but all these are divinely considered, in reference to the ravishment of the heart of man, with the wisdom, and power, and goodness of God. And this shows us the notable art of religion, to extract affection and obedience to God, out of all natural contemplations, and thus true divinity engraven on the soul, is a kind of mistress science,architectonica scientia,255that serves itself of[pg 358]all other disciplines256of all other points of knowledge. Be they never so remote from practice, in their proper sphere, and never so dry and barren, yet a religious and holy heart can apply them to those divine uses of engaging itself further to God and his obedience: as the Lord himself teacheth us—“Who would not fear thee, O King of nations,”Jer. x.; and,“fear ye not me who have placed the sand,”&c. Jer. v. 22. So praise is extracted, Psal. civ.; and admiration, verses 1, 83. So submission and patience under God's hand is often pressed in Job. Therefore, if we only seek to know these things that we may know them, that we may discourse on them, we disappoint the great end and scope of the whole scriptures; and we debase and degrade spiritual things as far as religion exalts natural things in the spiritual use. We transform it into a carnal, empty, and dead letter, as religion, where it is truly, spiritualizeth earthly and carnal things into a holy use. &c.

1 John ii. 3.—“And hereby we do know that we know him, if we keep his commandments.”

This age pretends to much knowledge beyond former ages, knowledge, I say, not only in other natural arts and sciences, but especially in religion. Whether there be any great advancement in other knowledge, and improvement of that which was, to a further extent and clearness, I cannot judge, but I believe there is not much of it in this nation, nor do we so much pretend to it. But, we talk of the enlargements of divine knowledge, and the breaking up of a clearer light in the point of religion, in respect of which we look on former times, as the times of ignorance and darkness, which God winked at. If it were so indeed, I should think the time happy, and bless the days we live in, for as many sour and sad accidents as they are mixed withal. Indeed, if the variety of books, and multiplicity of discourses upon religion, if the multitude of disputes about points of truth, and frequency of sermons, might be held for a sufficient proof of this pretension, we should not want store enough of knowledge and light. But, I fear that this is not the touchstone of the Holy Ghost, according to which we may try the truth of this assertion, that this is not the rule, by which to measure either the truth, or degrees of our knowledge, but for all that, we may be lying buried in Egyptian darkness, and while such a light seems to shine about us our hearts may be a dungeon of darkness, of ignorance of God and unbelief, and our ways and walk full of stumblings in the darkness. I am led to entertain these sad thoughts of the present times from the words of the apostle, which give us the designation of a true Christian, to be the knowledge of God, and the character of his knowledge, to be obedience to his commands. If, according to this level, we take the estimate of the proportion of our knowledge and light, I am afraid lest there be found as much ignorance of God, and darkness, as we do foolishly fancy that we have of light. However, to find it, will be some breaking up of light in our hearts, and to discover how little we know indeed upon a solid account, will be the first morning star of that Sun of righteousness, which will shine more and more to the perfect day. Therefore we should labour to bring our light to the lamp of this word, and our knowledge to this testimony of unquestionable authority, that having recourse“to the law and to the testimony,”we may find if there be light in us or so much light as men think they see. If we could but open our eyes to the shining light of the scripture, I doubt not but we should be able to see that which few do see, that is, that much of the pretended light of this age is darkness and ignorance. I do not speak of errors only that come forth in the garments of new light, but especially of the vulgar knowledge of the truth of religion, which is far adulterated from the true metal and stamp of divine knowledge, by the intermixture of the gross darkness of our affections and conversation, as that other is from the naked truth, and therefore both of them are found light in the balance of the sanctuary, and counterfeit by this touchstone of obedience.

To make out this examination the better I shall endeavour to open these three things unto you, which comprehend the words. 1st, That the knowledge of God in Jesus Christ is the most proper designation of a Christian,“Hereby we know that we know him,”which is as much as to say that we are true Christians,—2dly, That the proper character of true knowledge is obedience, or conscionable practising of what we know,—and then, lastly, That the only estimate or trial of our estate before God, is made according to the appearance of his work in us and not by immediate thrusting ourselves into the secrets of God's hidden degrees.“Hereby we know,”&c. Here then, in a narrow circle we have all the work and business of a Christian. His direct and principal duty is to know God, and keep his commands, which are not two distinct duties as they come in a religious consideration, but make up one complete work of Christianity, which consists in conformity to God. Then the reflex and secondary duty of a Christian, which makes much for his comfort,[pg 355]is, to know that he knows God. To know God, and keep his commands, is a thing of indispensable necessity to the being of a Christian, to know that we know him is of great concernment to the comfort and well being of a Christian. Without the first, a man is as miserable as he can be, without the sense and feeling of misery, because he wants the spring and fountain of all happiness; without the second, a Christian is unhappy, indeed, for the present, though he may not be called miserable, because he is more happy than he knows of, and only unhappy, because he knows not his happiness.

For the first, then, knowledge is a thing so natural to the spirit of a man, that the desire of it is restless and insatiable. There is some appetite of it in all men, though in the generality of people (because of immersedness in earthly things, and the predominancy of corrupt lusts and affections, which hinder most men's souls to wait upon that more noble inquiry after knowledge, in which only a man really differs from a beast) there be little or no stirring that way, yet some finer spirits there are, that are unquiet this way, and, with Solomon, give themselves, and apply their hearts to search out wisdom. But this is the curse of man's curiosity at first, in seeking after unnecessary knowledge, when he was happy enough already, and knew as much of God and his works as might have been a most satisfying entertainment of his spirit, I say, for that wretched aim, we are to this day deprived of that knowledge which man once had, which was the ornament of his nature and the repast of his soul. As all other things are subdued under a curse for sin, so especially this which man had is lost, in seeking that which he needed not, and the track of it is so obscured and perplexed, the footsteps of it are so indiscernible, and the way of it is like a bird in the air, or a ship in the sea, leaving us few helps to find it out, that most part of men lose themselves in seeking to find it, and therefore, in all the inquiries and searchings of men after the knowledge even of natural things that come under our view, there is at length nothing found out remarkable, but the increase of sorrow, and the discovery of ignorance, as Solomon saith, Eccles. i. 18. This is all the jewel that is brought up from the bottom of this sea, when men dive deepest into it, for the wisest of men could reach no more, though his bucket was as long as any man's, chap. vii. 23.“I said, I will be wise, but it was far from me, that which is far off and exceeding deep, who can find it out?”Knowledge hath taken a far journey from man's nature, and hath not left any prints behind it to find it out again, but, as it were, hath flown away in an instant, and therefore we may ask, with Job, chap. xxviii. ver. 1, 12,“Surely there is a vein for the silver,”etc.“But where shall wisdom be found? and where is the place of understanding?”What Utopian isles is she transported unto, that mortal men, the more they seek her, find more ignorance,—the further they pursue, they see themselves at the further distance? Thus it is in those things that are most obvious to our senses, but how much more in spiritual and invisible things is our darkness increased, because of the dulness and earthiness of our spirits that are clogged with a lump of flesh! For God himself, that should be theprimum intelligibileof the soul, the first and principal object, whose glorious light should first strike into our hearts, Job testifies“how little a portion is known of him.”When we cannot so much as understand“the thunder of his power,”that makes such a sensible impression on our ears, and makes all the world to stand and hearken to it, then how much less shall we conceive the invisible Majesty of God? In natural things, we have one vail of darkness in our minds to hinder us, but in the apprehension of God, we have a twofold darkness to break through, the darkness of ignorance in us, and“the darkness of too much light”in him—caliginem nimiæ lucis,which makes him as inaccessible to us as the other, the over-proportion of that glorious majesty of God to our low spirits, being as the sun in its brightness to a night owl, which is dark midnight to it. Hence it is, that those holy men who know most of God, think they know least, because they see more to be known but infinitely surpassing knowledge. Pride is the daughter of ignorance only,“and he that thinketh he knoweth anything knoweth nothing as he ought to know,”saith the apostle, 1 Cor. viii. 2. For he that knoweth not his own ignorance, if he know never so much, is the greatest ignorant, and it is a manifest evidence that a man hath but a superficial touch of things and hath never broken the shell, or drawn by the vail of his own weakness and ignorance, that doth not[pg 356]apprehend deeply the unsearchableness of God, and his mysteries, but thinketh he hath in some measure compassed them, because he maketh a system of divinity, or setteth down so many conclusions of faith, and can debate them against adversaries, or because he hath a form and model of divinity, as of other sciences, in his mind. Nay, my beloved, holy Job attained to the deepest and fullest speculation of God, when he concluded thus,“Because I see thee, I abhor myself,”and as Paul speaks,“If any man love God he is known of God, and so knows God,”1 Cor. viii. 3. From which two testimonies I conclude, that the true knowledge of God consists not so much in a comprehension of all points of divinity, as in such a serious apprehension and conception of the divine Majesty as enkindles and inflames these two affections, love and hatred, towards their proper objects, such a knowledge as carries the torch before the affection, such a light as shines into the heart, as Paul's phrase is, 2 Cor. iv. 6, and so transmits heat and warmness into it, till it make the heart burn in the love of God, and loathing of himself. As long as a man doth but hear of God in sermons, or read of him in books, though he could determine all the questions and problems in divinity, he keeps a good conceit of himself, and that“knowledge puffeth up,”and swells a man into a vain tumour, the venom of poison blows him up full of wind and self-confidence, and commonly they who doubt least are not the freest of error and misapprehension. And truly, whoever seriously reflects upon the difficulty of knowledge, and darkness of men's minds, and the general curse of vanity and vexation that all things are under, so that what is wanting cannot be numbered, nor that which is crooked made straight,—he cannot but look upon too great confidence and peremptoriness in all points, as upon a race at full speed in the dark night, in a way full of pits and snares. Oftentimes our confidence flows not from evidence of truth, but the ignorance of our minds, and is not so much built upon the strength of reason, as the strength of our passions, and weakness of our judgments.

But when once a man comes to see God, and know him in a lively manner, then he sees his own weakness and vileness in that light, and cries out with Isaiah,“Wo is me, I am a man of polluted lips,”and he discerns in that light, the amiableness and loveliness of God that lavisheth his heart after it, and then, as Jeremiah saith, he will not glory in riches, or strength, or beauty, or wisdom, but only in this, that he hath at length gotten some discovery of the only fountain of happiness. Then he will not think so much of tongues and languages, of prophesyings, of all knowledge of controversies, neither gifts of body nor of mind, nor external appendages of providence will much affect him. He would be content to trample on all these, to go over them into a fuller discovery and enjoyment of God himself.

If we search the scriptures, we shall find that they do not entertain us with many and subtile discourses of God's nature, and decrees, and properties, nor do they insist upon the many perplexed questions that are made concerning Christ and his offices, about which so many volumes are spun out, to the infinite distraction of the Christian world. They do not pretend to satisfy your curiosity, but to edify your souls, and therefore they hold out God in Christ, as clothed with all his relations to mankind, in all those plain and easy properties, that concern us everlastingly,—his justice, mercy, grace, patience, love, holiness, and such like. Now, hence I gather, that the true knowledge of God, consists not in the comprehension of all the conclusions that are deduced, and controversies that are discussed anent these things, but rather, in the serious and solid apprehension of God, as he hath relation to us, and consequently in order and reference to the moving of our hearts, to love, and adore, and reverence him, for he is holden out only in those garments that are fit to move and affect our hearts. A man may know all these things, and yet not know God himself, for to know him, cannot he abstracted from loving of him—“They that know thy name will trust in thee, and so love thee, and fear thee.”For it is impossible but that this will be the natural result, if he be but known indeed, because there is no object more amiable, more dreadful withal, and more eligible and worthy of choice, and therefore, seeing infinite beauty and goodness, and infinite power and greatness, and infinite sufficiency and fulness, are combined together with infinite truth, the soul that apprehends him indeed, cannot but apprehend him as the most ravishing object, and the most reverend too, and, if he do not find his heart suitably affected, it is an evident demonstration that he doth not indeed[pg 357]apprehend him, but an idol. The infinite light, and the infinite life, are simply one, and he that truly without a dream sees the one, cannot but be warmed and moved by the other.

So then, by this account of the knowledge of God, we have a clear discovery that many are destitute of it, who pretend to it. I shall only apply it to two sorts of persons, one is, of those who have it only in their memories, another, of those who have it only in their minds or heads. Religion was once the legitimate daughter of judgment and affection, but now, for the most part, it is only adopted by men's memories, or fancies. The greatest part of the people cannot go beyond the repetition of the catechism or creed. Not that I would have you to know more: but you do not understand that, only ye repeat words, without the sensible knowledge of the meaning of them; so that if the same matter be disguised with any other form of words, you cannot know it, which showeth, that you have no familiarity with the thing itself, but only with the letters and syllables that are the garments of it. And for others that are of greater capacity, yet, alas! it comes not down to the heart, to the affecting, and moulding, and forming of it. A little light shines into the mind, but your hearts are shut up still, and no window in them. Corrupt affections keep that garrison against the power of the gospel. That light hath no heat of love, or warmness of affection with it, which showeth that it is not a ray or beam of the Sun of righteousness, which is both beautiful for light, and beneficial for influence, on the cold, and dead, frozen hearts of mankind, and by its approaching, makes a spring-time in the heart.

But all men pretend to know God. Such is the self love of men's hearts, that it makes them blind in judging themselves, therefore the Holy Ghost, as he designs a Christian by the knowledge of God, so he characterizeth knowledge by keeping the commandments.“Hereby we know,”&c. So that religion is not defined by a number of opinions, or by such a collection of certain articles of faith, but rather by practice and obedience to the known will of God; for, as I told you, knowledge is a relative duty, that is, instrumental to something else, and by anything I can see in scripture, is not principally intended for itself, but rather for obedience. There are some sciences altogether speculative, that rest and are complete in the mere knowledge of such objects, as some natural sciences are. But others are practical, that make a further reference of all things they cognosce upon, to some practice and operation. Now, perhaps some may think that the scripture, or divinity, is much of it merely contemplative, in regard of many mysteries infolded in it, that seem nothing to concern our practice. I confess much of that, that is raised out of the scriptures, is such, and therefore it seems a deviation and departure from the great scope and plain intent of the simplicity and easiness of the scriptures, to draw forth with much industry and subtilty, many things of mere speculation and notion, dry and sapless to the affection, and unedifying to our practice, and to obtrude these upon other men's consciences, as points of religion. I rather think, that all that is in the scriptures, either directly hath the practice of God's will for the object of it, or is finally intended for that end, either it is a thing that prescribeth our obedience, or else it tends principally to engage our affections, and secure our obedience, and so those strains of elevated discourses of God, his nature and properties, of his works, and all the mysteries infolded in them, are directed towards this end, further than mere knowing of them, to engage the heart of a believer to more love, and reverence, and adoration of God, that so he may be brought more easily and steadily to a sweet compliance, and harmonious agreement to the will of God, in all his ways. Nay, to say a little more, there are sundry physical or natural contemplations of the works of God in scripture, but all these are divinely considered, in reference to the ravishment of the heart of man, with the wisdom, and power, and goodness of God. And this shows us the notable art of religion, to extract affection and obedience to God, out of all natural contemplations, and thus true divinity engraven on the soul, is a kind of mistress science,architectonica scientia,255that serves itself of[pg 358]all other disciplines256of all other points of knowledge. Be they never so remote from practice, in their proper sphere, and never so dry and barren, yet a religious and holy heart can apply them to those divine uses of engaging itself further to God and his obedience: as the Lord himself teacheth us—“Who would not fear thee, O King of nations,”Jer. x.; and,“fear ye not me who have placed the sand,”&c. Jer. v. 22. So praise is extracted, Psal. civ.; and admiration, verses 1, 83. So submission and patience under God's hand is often pressed in Job. Therefore, if we only seek to know these things that we may know them, that we may discourse on them, we disappoint the great end and scope of the whole scriptures; and we debase and degrade spiritual things as far as religion exalts natural things in the spiritual use. We transform it into a carnal, empty, and dead letter, as religion, where it is truly, spiritualizeth earthly and carnal things into a holy use. &c.

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