of Christs propitiation that we shall see Gods face with joy we shall pray to him with comfort Joh. 14.21 He that loveth me shall be loved of my Father c. which shews that he will bring rhem together and there shall be a mutuall expression of love to one another and refâ—â—shment in one another God shall take comfort in us and we in him Rev. 3.20 for that Christ goes further in this case than any man can Absolom had offended his Father in slaying his brother Ammon well he flyes away from his Fathers Court Joab procures a Reconcilement but yet he could not satisfie for the blood he had shed he procured indeed so much that he was sent for home by the King but yet saith the King Let him returne to his own house he shall not see my face 2 Sam. 14.24 Joab could not satisfie for his blood and the King would not see his face so there wanted satisfaction and manifestation of the Kings favour well afterwards manifestation was procured but yet there wanted Propitiation because satisfaction could not be made but Christ hath not only procured favour but satisfaction and hath declared his favour towards us Now further Christ hath done this not only for the believing Jewes but all Christians all the World over for to whom doth he speake here why to little Children and what were they why they were Jewes as appears vers 7. who from the first giving of the Law were commanded to love one another now besides these weak Jewes the Apostle saith He is our propitiation including the Ministers of the Gospel and not only so but for the sins of the whole World Now the World is diversly taken in Scripture 1 World is sometimes put for the frame of Nature as Act. 17.24 2 It is sometimes taken for the pleasure and profits of the World as 1 Joh. 2.16 3 It is sometimes put for the wicked of the World Joh. 15.19 4 It is sometimes taken for the Gentiles in opposition to the Jewes Rom. 11.12 5 It is sometimes taken for the Believers of the World 2 Cor. 5.19 though it may have further extent but here it is taken in opposition to Christian Jewes he is not only a propitiation for the Jewes but also for the believing Gentiles But further Christ is not only a Propitiation for his children but for the whole World that is the whole body of the Creation for as by Adams fall the whole World was cursed Christ by his death renewed the blessing to the World again the whole body of the Creation Rom. 8.20 therefore it is said the whole body of the Creation waites for the liberty which the Sons of God have A type of this we have in Noah Gen. 8.20 21. Noah being a Type of Christ and making attonement for the World by Sacrifice God smelt a sweet favour and doth promise that he would no more curse the earth for mans sake and that which was done by Type in him is perfectly procured by Christ all the creatures are encouraged to rejoyce in his Redemption because they are Redeemed in him Isa 44.23 All the creatures are become the servants of Christ subject to the dominion of Christ he hath bought them all Rom. 14.9 Christ is now Lord of all he hath bought not only us but our Ground and Cattle and Houses and our Children and he hath so purchased it that the world shall be a blessing to the Church the Tumults and Agitations and Disorders shall be for the good of his people Quest Whether hath Christ made any propitiation for the wicked for Reprobates how else for all the World Ans You must distinguish between such and the rest of the World in this they all agree that Christ is Lord over all wicked and good he hath bought all 2 Pet. 2.5 so that they are vassalls to be ruled by Christs Dominion he hath bought them for the Churches service to doe them good 2 I say that Christ hath laid down a sufficient price for all and thus much he hath procured Gods patience to forbeare them and his bounty to lead them to Repentance Rom. 2.45 yea he hath procured for them not only gifts fitting them for Magistracy and Ministry and the common Gifts and Graces of his Spirit but many sanctifying Gifts see Heb. 10.29 Quest Is Chriâ—â— then a propitiation for them Ans To makeâ— propitiation is required not only that such a satisfaction and reconciliation be propounded but that they lay hold on it as the sacrifices in the old Law who are they that had an attonement made by the sacrifice they offered only those that laid their hands on the head of the sacrifice Lev. 1.4 so then this is nothing for the propitiation of the Wicked they do not lay hold on the head of Christ they doe not take hold on him as an Advocate and propitiation therefore they are left inexcusable This point is likewise handled by Paul Rom. 3.25 2 Cor. 5.19 the whole world was out with God he purchased something for all Vse 2. It shews that it is a wicked opinion of the Papists that say the bread in the Sacrament is a propitiatory sacrifice for the sins of the World as they wrong Christ in his Advocation so also in his propitiation Heb. 10.10 if there had been need of another propitiation his had been insufficient but they ascribe this to the sacramentall bread to purgatory and they say afflictions are satisfactions for our sins and their own voluntary devotions are satisfactory as whippings and pilgrimages and fastings why if Christ be the propitiation there needs no more but him So also they wrong him in adding other Advocates as Angels and Saints especially the Virgin Mary Object You will say you allow one friend to pray for another here on Earth and to intreat God for him and may not Saints in heaven pray for us as well as Saints on Earth Ans 1. We have both commands and examples for the one Jam. 5. and Paul often desires the prayers of the church but we have none for the other 2 We desire none but such as know our cases to pray for us but it is uncertaine whether the Angells or Saints in Heaven knows us or our wants it is cartain they know not our thoughts 3 And when we desire other men here on Earth to pray for us we doe not make them Advocates as they do Angels and Saints 1 We do not desire them to pray in their own merits and name as they doe the Angels and Saints in Heaven 2 They pray to the Virgin Mary for graces miserere peecati c. and command thy Son to grant such and such things so they ask spirituall gifts of the Saints which is peculiar to God 3 They doe herein ascribe to them certain proper works make them Patrons of severall Countryes and part among them severall offices they pray to one for healing of one disease and to another for another Vse 2 If Christ be
16. 3 From the transitoriness of the World and the contrary permanency of the love of God v. 17. Q. 1. What is the World A. The World is taken Four ways and all incident to this place 1 For the frame and fabrick of Heaven and Earth and all the Creatures Act. 17.24 So love not the world that is not the Creature 2 The wicked of the world Joh. 15.19 and though he doth not here intend them yet we are to seperate our selves from them 3 The World is taken for the Fashions and Customs of the world Be not transformed after the world Rom. 12.2 4 The world is taken for those endowments and benefits the World affords as Riches Honours Profits and Pleasures c. Jam. 4.4 These three are chiefly aimed at Love not the Creature love not the Fashions and Customs of the world love not the Profits and Pleasures of the world Obj. May not we love the Creature are not all the Creatures very good Gen. 1. ult are we not exhorted to do good to all must we not then love all Gal. 6.10 what then is the love of the world which is here forbidden A. Love is such an affection of the heart whereby a man affects communion with the Creature and communion of good to it as the love of Money is when we love it for it self This love is double 1 Amor concupiscentiae when a man covets the thing for the thing it self for the gain of it 2 Amor amicitiae which is when I not only desire communion with it but communication of good to it The first is chiefly here forbidden when I affect the World or the things of the World for themselves for its own sake and not for Gods that it may be a furtherance to Gods service when we love the world rather than God when we desire it though we be without God and rejoyce in it for it self this is the love of the world here forbidden Q. What is meant by the things of the World A. 1. Not the Creatures for that is included in the world Act. 17.24 and it appears by verse 16. that by the things of the world he means the lusts of the world not only lusting after women but such an affection whereby we are carried after any Creature inordinately that is lust Rom. 7. Gal. 5.17 and again the Creatures are of the Father but he speaks of such things as are not of the Father Love not the World he writes to old men and young men such as are most subject to it Doct. The World is not to be beloved of young or old I write unto you Fathers love not you the World I write unto you young men love not you the World St. James is sharp in this p in t Jam. 4.3 4. where he reproves them as Adulterers that love the World those that are friends to the world are enemies to God Obj Are not all the Creatures of God good and ought we not to be merciful to our Beasts Ans Hee doth not forbid mercy or love to Beasts or Creatures but hee would not have your love terminated in them bounded in them he would not have you rejoyce or delight in the Creature before you have part in the Creator for if you affect these things for themselves the love of God is not in you Reas 1 From the enmity that is in the Creature it self against the Creator ever since the fall there lyes this vanity on the Creature that it emptyes our souls of Grace and love to the Creator and from all Gods ordinances 1 In hearing the word if it be possible the world will keep you back let God propound a Feast of fat things One makes an excuse he hath hyred a Farm and he must go see it another hath bought yoaks of Oxen and he must go try them a third hath married a Wife and he cannot come Luk. 14.19 20 2 If a man break through this and come to the ordinances hee shall find that the world is a great enemy to him there Ezek. 33 21 22. his heart is drawn after profits and pleasures it may be it will make you despise what you hear as the Pharisees did they scoffed at Christ as a poor man himselfe who had not felt the sweetnesse of the world and this is the enmity of the world 3 If you should hear the Word and attend to it and delight something in it yet the World will so damp you or choak you that all the seed will be smothered Mat. 13.22 while we busie our selves here and there in the World the Word is gone and Grace is gone this is the enmity of the World Vse 1 It may serve to teach all young and old to take up this exhortation love not the World no man is addicted to the World but he is in more slavery and bondage than any gally-slave whose hands may be bound and his feet shackled but his heart is free and he desires freedome from that slavery but a worldly man is imployed and busied in the World and his body is a slave to it and not only so but his very mind and heart is a captive to the World hee cannot be free to any good and spiritual imployment neither can he so much as desire freedome from this slavery what a miserable thing is it to see a man imployed altogether for his body and estate and have no heart at all to that which is good O! they may not be suffered to come to sermons they have other things to attend to for men to be thus inthralled it is a misery and if they come to the Word yet the World fills their heads that either they cannot attend to it or if they do after they are gone the World steals all away therefore I say again love not the World if riches increase set not your hearts upon them nor count them your chiefest good but be sure first to seek the Kingdom of God and if God bestow any worldly blessings upon you take it as a pledge of his love and be thankfull to him and acknowledge your own unworthinesse Gen. 32.10 as Jacob there did and make them a means to help you forward in Gods service as it is with Seamen the deeper and wider the Sea is the more free they are and lesse carefull so if you have abundance of wealth to swim and wallow in you must use more liberty in good courses and take no care for winds and storms you have Sea-room enough set not your hearts on them but go on in a more speedy course of Christianity Vse 2 A sign of trial whether thou love the world or no Dost thou love the world for it self Dost thou think it well with thee if thou hast the world and not well if thou hast not the world doth all thy content rest in the world like the rich man in the Gospel then thou lovest the world but if thou regard the world no further than it may help thee
it but if thou see Gods providence hindring it by lawfull means that thou canst not have Children by lawfull means or Riches by lawfull means if it come not from the Father it is not good for us and therefore we must be content without them Vse 3. Shews Gods Children what they may lawfully enjoy such things onely as come from the Father in his Providence and Ordinance that you may love and comfortably enjoy Q. How shall I know whether I had all my blessings as from my Father my Wife or Children or Riches or Calling A. 1. Whatsoever you have obtained by Prayer it is a good sign you have had it from God as a Father hearing prayer 1 Sam. 1.27 so whatsoever profit or pleasure or credit you have if you have obtained it by prayer it is a signe you had it from God as your Father Obj. I have many things which I never prayed for I have it may be Wife and Friends and Honour and Calling that I never prayed for may I have comfort in them 2. In the second place therefore a man may say he hath a thing from the Father when he hath it by fellowship with Christ Ephes 5.17 many times God gives us things out of his love in Christ that we never thought of for our hearts are shallow and empty and not able to comprehend what God is able to doe for he is able to doe above all we can think or ask therefore let us get hold of Christ and then we need fear no blessing 3. Whatsoever you receive by Faith that is from the Father Mat. 8.13 if you believe God will doe whatsoever he sees needfull and we believe he is able to doe above what we are able to ask now we receive it by faith when either we reach it and bring it by faith or if not so yet we have it and receive it by lawfull means as a pledge of Gods love and when we have it use it to his glory for though we get it not by Faith yet we hold it by Faith now Faith is adequate to our calling the just lives by his Faith in every severall calling so that if we come by it in a lawfull calling any credit or profit or pleasure Faith gives us to see that it comes from Gods ordinance so that we may comfort our selves in it therefore be exhorted whatsoever God gives not in his ordinance let us not reach to it so that we are to be weaned from all pleasures and profits and honours if they come not from Gods providence by lawfull means 2 You must be quiet and content without them and Thirdly whatsoever you receive from God in his ordinance you may use it comfortably Doct. All the lusts in the World are of the World 1 John 5 18. The whole World lies in these lusts Gal. 1.4 that he might deliver us from this present evill World James 3.15 this wisdome is not from above but earthly Object But God made the World and therefore that which comes from the World comes from God Ans The World is taken for the systeme of heaven and earth Acts 17.24 secondly for sinfull men Gal. 4.4 John 15.19 thirdly corrupt customes and fashions of the World Rom. 12.1 fourthly for indowments of the World as honour riches c. the first and last wisely used are from the Father but here he understands the second and the third corrupt men and corrupt customes and the fourth ill used 2 Pet. 1.4 having escaped the corruption that is in the World through lust these are from the World 1. As a corrupt Principle or Fountain the heart being empty of Gods image and not able to attain it it doth subsidere in outward things If God doth vouchsafe his Grace it attains above the World being not thus assisted it falls below it selfe the soul we see contented with earthly things is wofully corrupted 2. As a Pattern when men accomodate themselves to the lusts of other men some to this mans covetousnesse others to that mans pride this is the conformity to the World which Paul forbids 3. As an Object the Object is often the cause of its adjunct ex visu nascitur amor so Achan saw a wedge of gold and coveted it so these endowments of the World falling upon our corrupt hearts work in us these lusts these lawfull honours and pleasures and profits by accident effect lust in us they abuse us when we look at them as subsisting of themselves not tending to Gods Glory our desires must not be confined or terminated in them Vse 1. All Gods Children old and young are to be weaned from these lusts they are of the World and not of the Father in the World we must live above the World the darknesse is past the light now shineth when the Sun shines men call one another to the heat of it so let us these lusts make us unholy unmeet for this heavenly off-spring the Holy Ghost layes a base imputation upon the dug of the World to wean us from it it would discourage a noble spirit to match with a base-born Creature let us not therefore strike matches with the World which is so base and odious Doct. What comes from the World the Children of God are to be weaned from This is the Major the Minor was before they must be weaned from all things that look not at God as the Fountain and end 1. We may make use of the Creatures they were made for our sakes God put all into mans hand Psal 8.6 Nehem. 12.10 Eat the fat and drink the sweet 1 Chron. 29.12 Riches and Honour come from thee 2 Cor. 1.3 He is the God of all comfort Eccl. 9.7 8 9 Live joyfully with the wife of thy youth God would have us to live comfortably in the World and use all the lawfull comforts of it we shall need them all against the discouragements of the World but may we conforme to the civill customes of the World common to good and bad there is a lawfull use of the civill customes Phil. 4.8 If any thing be of good report think on these things these words contain civill customes in mens commerce Reas Civill customes spring not from the corruptions of men or their customes but from the law of nature from the rudiments written in the heart Rom. 2.15 not remnants of an old but rudiments of a new nature John 1.9 Christ inlightens every man that comes into the World Civill Prudence Learning all comely things are from him so that we should not shun these Q. How are these distinguished from the other A. 1. Customes that spring from the World are corrupt they flow from a corrupt heart as vain customes of apparell usually flow from pride and vanity of minde and not from civill prudence or morall vertues when thou dost well to thy selfe men will praise thee this springs from the generall coveteousnesse in men so Drunkards praise Drunkards Gluttons Gluttons look at these as fashions you are to be
fear in love then if there be no fear there is no fear of falling away Vse 2. Of direction to poor souls against those 〈…〉 and fears of their hearts if we would be quitâ— of all those cares and grie◠〈…〉 gâ—â—p in love to God to your brethren for there is no fear in love 〈…〉 therefore from all hatred of God learn to take all Gods dâ—gâ— in good part as proceeding from his love to your souls Look at all thâ—se fears and anguishes he puts you to as wholsome for your spirits and the very apprehension of Gods love to you in these will quiet your consciences and scatter those fears Grow up likewise in love to your brethren lay aside all wrath and revenge be tender-hearted and merciful unto them and thus growing in love you shall grow in fearlesnesse Vse 3. Shews the fearful estate of a hateful heart as there is no fear in love so there is nothing but fear in hatred he that findes his heart estranged from God and 〈…〉 love to his brethren why when troubles comes fears increase What is 〈◊〉 reason natural men are so afraid of death and judgement Why because they have hateful spirits whereas a loving soule prays for the hastning of the day of judgement Come Lord Jesus come quickly But an hateful spirit knows the Lord Jesus comes to take vengeance on all his hateful carriages and hard speeches and therefore he trembles at judgement Yea this hatefull disposition is more dangerous to the soule then any sinne besides Let a godly man be defiled with many sins fall into divers weaknesses and frailties yet because he maintains a loving heart to God and his people they do not eclipse his boldnesse David confesseth That the iniquities of his heels compassed him about yet because he kept his heart sincere and upright to God he dares be confident wherefore should I be afraid whereas on the contrary let a man walk never so justly and honestly and do many good things yet if the heart be estranged from God have no fellowship with him nor his Saints let death and judgement come because his heart is not possest of Gods love therefore he is opprest with many fears and anguishes Vse 4. Of consolation to every loving heart if thou findest thy heart possest with love to God and his Saints that there is none in heaven or earth that thou desirest in comparison of him and for the Saints they are the â—ly men of thy delight if thou beest afraid thou art much too blame If thou discernest â—ods love in thy heart bid farewel to groundlesse fears Object But will a loving heart say Have not I just cause to fear do you not see how loosely I walke how often I trip and fall in my Christian course Answ There is no causes of fear Wherefore should I feare in the day of evill when the iniquities of my heels compasse me about These are causes to make me love love God the more that pardons these fallings and to hate sin the more but they ought to weaken thy confidence for there is no fear in love 1 JOHN 4.19 We love him because he first loved us THese words depend on the former words vers 17. he delivered this truth that those that are sound-hearted in love may have boldnesse against the day of judgement this he proves from the resemblance that is between God and a loving heart 2 from the contrariety betwixt fear and love there is no fear in love which he proves 1 From the effâ—â—â— of love perfect love casts out fear 2 From the â—nct of fear Fear hath torment therefore love that is a quiet peaceable grâ— cannot stand with it 3 From the â—oundnesse of fear he that fears is not perfect in love The fourth argument is taken from the cause of love which is Gods love to us if we love God because God loved us first then perfect love casts out fear but we do so Ergo. For this is the nature of love it makes us look at God as good and merciful to us and therefore love casts out all fear of evil from the hand of God In this 19 verse observe two parts 1 The freedom of Gods love to us he loved us not because we loved him but he first loved us 2 The root and spring of our love to God is Gods love first to us preventing us For the first part observe Doct. 1. The love of God to us is altogether free un-prevented and un-deserved on our part If the question be why God loved us it was not because we had done him any service of love but he loved us before we loved him 2 Tim. 1.9 He called us not according to our works but according to his free purpose and grace Deut. 7.7 8. The Lord did not set his love upon you because you were more in number then any people for ye were the fewest of all people but because the Lord loved you So Deut. 9.4 5. he loved them because he loved them and therefore surely without prevention or desert on our parts Reas 1. From the removal of such causes of love as might prevent God on our parts if there be any cause on our parts he loved us either out of foreseen faith or good works but from neither of these not from foreseen faith for it 's the love of God to us that produceth faith Acts 13.48 As many as were ordained to eternal life believed so that our faith springeth from Gods love choosing us to life nor for our good works for we are his workmanship created in Christ Jesus to good works so that good works did not cause Gods ordaining us to life but Gods ordaining us to life causeth good works so that faith and good works are not causes but fruits of Gods love to us Reas 2. From the eternity of Gods love to us Je. 31.3 I have loved you with an everlasting love Now if Gods love be eternal before the world was then it was not for our sakes who were made after Ephes 4.5 Nothing temporal can be the cause of that which is eternal our love and faith began in time his love was eternal Obj. Though our love and faith began but now yet he fore-saw it from eternity and therefore it might move him to set his love on us Answ It 's all one with God whether you have respect to that which is now or what he knows will be hereafter so a wise man serves a Prince not out of meer affection to the Prince but because he loved himselfe first for he fore-saw if he served him carefully he should have abundant recompence Now to the wise man it 's all one whether he have respect to the future foreseen recompence or to the present and therefore still his service is mercenary therefore when God loved us it was not for any thing we did or was foreseen to be done by us for then we had not loved him because he first loved us but he
is the Son of God Gal. 2.19 20. Let Christians observe when we walk in the strength of our own spirits and graces we shall grow so dry and barren that not one good fruit comes from us and this is because we suck from our owne graces and so spend on the stock and so soon draw our selves dry for want of living by faith in the Son of God but a Christian that hath the water of Sanctification let him doe all in the Name of Christ and suck life from him daily and he shall be sufficiently inabled to every duty that God requires we never found this water till we believed on Christ and this water no longer runs fresh and full then we renew our dayly dependence on him and if we did so dayly we should alwayes find it full Sea in our hearts 3 Bloud is a third witnesse on earth and that is the bloud of his sufferings that doth bear witnesse to our souls that Jesus is the Son of God And it bears witnesse to us 1. by pacifying our conscience Heb. 12.24 There is a louder cry in the bloud of Christ to pacifie our souls then in the guilt of sin to bring wrath upon us and this is so lively a testimony that a Christian knows were it not for the bloud of Christ all the things in the world would not have quieted his conscience 2 The bloud of Christ purchaseth us to become his Acts 20.28 Now when we can find our selves the purchased ones of God the peculiar people of God this bloud of purchase witnesseth that it was the Son of God that redeemed us from the world and our own corrupt hearts 3 The same bloud doth therefore bear witnesse that Jesus is the Son of God because it 's a bloud of purity sprinkled upon every Ordinance and creature every thing was purified by bloud Heb. 9.19 to 23. this bloud of Christ on every thing makes it pure To the pure all things are pure so that to such a one his calling and company his meat and drink doe not insnare him as they doe other men set further off from God but by this bloud it is and the blessing of God that we are made more fruitful and serviceable to God yea were it not for the bloud of Christ our very graces would corrupt us it 's the bloud of Christ that makes them all usefull and savory and turn to our good Doct. These three witnesses the Spirit the Water and the bloud are in one Not only in this witnesse but they are all one for one work in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they all consent to one truth And 2. they all goe an end and conspire in one work of our Redemption so that one would be of small use without the other Vse 1. To establish our hearts in this testimony that Jesus is the Son of God and so to believe it that we may overcome the world In the mouth of two or three witnesses every truth shall stand how much more when three in heaven and three on earth testifie the truth and it 's not enough to believe this upon the authority of the State or thy Parents or upon the universal consent of all men for this is no part of divine testimony and this beliefe will never help thee to overcome the world and yet this is the testimony of the Church of Rome but these humane testimonies will beget but humane credulity Vse 2. For tryall whether you believe this truth aright or no if your faith be built upon the testimony of the Father the Word and the Spirit upon the testimony of the Spirit breathing in the Scripture and in your own conscience upon the water of Sanctification and bloud of Redemption if your faith be built on these principles it will stand Vse 3. Reproves that Popish doctrine that maintains a Christian can never attain to any certain assurance Why if a Christian have six such strong witnesses and divine as these will they not breed more then probable conjecture Six be â—est mens testimonies would breed more then probability And doe not God the Father Son and holy Ghost breed assurance in their testimonies It 's a dishonourable thing to think otherwise Vse 4. Of consolation to every one that hath found this witnesse in him it is a ground of singular comfort to them that that Jesus on whom they have believed will help them to overcome the world Vse 5. Since these three the Spirit the water and bloud doe bear witnesse to the Sonship of Christ it should teach us to keep our hearts and ears always open to these testimonies Two things hinder this testimony the noyse and tumults of worldly businesses so fill our hearts and hands that we cannot hear what the Spirit speaks Secondly the noyse of our lusts doth so fill our souls that we cannot listen to the peace Christs bloud speaks which speaks better things then our lusts therefore we should alwayes keep our hearts and ears open and free from tumults of the world or the noyse of our own lusts that so we might hear what Gods Spirit testifies to our own hearts 1 JOHN 5.9 10. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son c. HAving spoken in the former verse of the manner of Christs coming and of the witnesse born to it three in Heaven and three on earth in these verses he excites us to receive the testimony of those witnesses by four arguments 1 A minori If we receive the witnesse of men how much the more ought we to receive the witnesse of God 2 From the divinity of this testimony whatsoever any of these fix witnesses speak their testimony is not from the earth but from God verse 9. 3 From the nearnesse of this testimony in the heart and conscience of every believer and therefore the rather to be credited because it is an inward testimony that we feel in our own hearts 4 From the dangerous condition that such fall into that doe not believe this truth they do no lesse then make God a lyaâ— for all these bear witnesse from God and therefore if we believe them not we make God a lyar Doct. The three witnesses in heaven and the three witnesses on earth are all of them divine and inward testimonies in the hearts of believers and therefore far more to be credited then the witnesse of all men in the world 1 That the Father Son and Spirit are divine witnesses is no question for they are the three Persons in the Trinity and yet are but one God Deut. 6 4. Therefore their testimony must needs be divine But the question is How doe these hear witnesse in our hearts to this truth he that believeth hath all these witnesses in himselfe 1 The Father as he is the Fountain of the God head so his work is a work of Almighty power and that is
other arguments that the ensuing Sermons were preached by Mr. John Cotton whose name is so deservedly precious among the Saints of God that it cannot but incourage them to read them and hath invited me to allow them to be printed for the publick good Edmund Calamy Books lately printed for Thomas Parkhurst at the Sign of the three Crowns over against the great Conduit at the lower end of Cheapside A Learned Commentary or Exposition upon the first Chapter of the second Epistle to the Corinthians by Dr. Richard Sibbs published for publick good by Thomas Manton Folio There is newly come forth Mr. William Fenner his Continuation of Christs Alarm to drowsie Saints with a Treatise of effectuall Calling The Killing Power of the Law The Spiritual watch New Birth A Christians ingrafting into Christ A Treatise on the Sabbath which were never before printed bound in one Volume Fol. and may be he had alone of them that have his other Works as well as bound with all his former Works which are now newly Printed in the same Volume with this Truth brought to light and discovered by time or an Historical Narration of the first fourteen years of King James in 4o. The Journal or Diary of a thankful Christian wherein is contained Directions for the right method of keeping and using according to the Rules of Practise a Day-book of National and publick personal and private passages of Gods providence to help Christians to thankfulnesse and experience By John Beudle Minister of the Gospel at Barnstone in Essex large 8o. Mr. Robinsons Christians Armor in large 8o. Book of Emblems with Latine and English verses made upon Lights by Robert Farly small 8o. Grace to the Humble as preparation to the Sacrament in five Sermons by D. John Preston Picturae Louventes or Pictures drawn forth into Characters 12o. A most Excellent Treatise containing the way to seek Heavens Glory to flye Earths vanity to fear Hells horror with godly prayers and the Bell-mans summons 12o. Johnsons Essayes expressed in sundry Exquisite Fancies The one thing necessary By Mr. Thomas Watson Minister of Stephens Walbrook 8o. Sion in the house of mourning because of Sin and Suffering being an Exposition on the fifth Chapter of the Lamentations by D. S. Pastor of Vpingham in the County of Rutland Groans of the Spirit or the Trial of the Truth of Prayer A Handkercher for Parents Wet-eyes upon the death of their children or friends The Dead Saint speaking to Saints and Sinners living in several Treatises viz. On 2 Sam. 24.10 On Cant. 4.9 On John 3.15 On John 1.50 On Isa 58.2 On Exod. 15.11 Never published before By Samuel Bolton D. D. late Master of Christs Colledge in Cambridgs Four profitable Treatises very usefull for Christian practice viz. The Killing power of the Law The Spirituall Watch The New Birth Of the Sabbath By the Reverend William Fenner late Minister of Rochford in Essex Peoples Need of a living Pastor at the Funeral of Mr. John Frost M A. by Mr. Zach. Crofton A Treatise against the tolleration of all Religions By Mr. Thomas Edwards Chatechizing Gods Ordinance in sundry Sermons by Mr. Zachary Crofton Minister of Buttolphs Aldgate London the second Edition corrected and augmented A Coppy-book methodized and ingraven by Thomas crosse wherein fair writing is exprest by which one may learn to write of himselfe that can but read Dr. Stoughtens thirteen Sermons containing the form of sound words and some other Treatises The godly mans Ark. or City of Refuge in the day of his distresse discovered in Divers Sermons the first of which was preached at the Funeral of Mrs. Elizabeth Moore Whereunto is annexed Mrs. Elizabeth Moores Evidences for heaven composed and collected by her in the time of her health for her comfort in the time of sickness By Ed. Calamy B. D. and Pastor of the Church at Aldermanbury Enchiridion Judicum or Jehosaphats Charge to his Judges opened in a Sermon before the Right Honourable the Judges and the Right Worshipful the Sheriffe of the County Palatine of Lancaster Together with Catastrophe Magnatum or King Davids Lamentation at Prince Abners Incineration In a Sermon meditated on the Fall and preached at the Funeral of the Right Worshipful John Atherton of Atherton Esquire High Sheriffe of the County Palatine of Lancaster By John Livesey Minister of the Gospel at Atherton There are going to the Press some new pieces of Mr. William Fenners late of Rotchford in Essex never yet printed preserved by a special Providence one of which is a Second part of his wilfull impenitency being five Sermons more that he preached upon the 18. of Ezekiel and the 32. verse Now in the presse A Theatre of flying Insects wherein especially the manner of right ordering the Bee is excellently described with discourses Historical and Physicall concerning them with a Second part of meditations and observations Theological and Moral in 3 Centuries upon the same subject by Samuel Purchas M. A. in 40. The Gale of oportunity and the Beloved Disciple by Thomas Froysell in 8o. A COMMENTARY UPON The First Epistle general OF JOHN 1 JOHN 1.1 2 3 4. That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the Word of Life c. THE Children of God as in the whole course of their lives they are exercised with many conflicts of Conscience so with this Doubt especially at their beginning to enter into a course of Christianity Whether they indeed doe belong to the election of Grace and are indeed amongst the number of those that belong unto God And because Faith is very weak then in them for the most part it cometh to passe that their doubtings are strong they doubt much of this their Estate And from doubtings ariseth trouble of mind and terror of conscience When the Sun is in its full strength and shineth brightly there are no Clouds or Vapors or Mists arise but onely when it is low at rising or setting so is it with Faith and Doubting for the removall of which and for the setling of our souls in the assurance of Gods love and for the pacifying of our consciences with the Peace of God and filling our hearts with joy in the Holy Ghost St. John moved by the Holy Ghost penned this Epistle as Chap. 1. v. 4. And because our joy cannot be full except we injoy union with him and communion with his Children Therefore that end also he openeth verse 3. And because these are both begun and preserved by First Receiving of the truth of Doctrine Secondly Walking in holinesse of life And Contrariwise hindered and interrupted First By Error in Doctrine Secondly Wickednesse and uncleannesse of life Therefore he every where inserteth instructions both for First Inlightning our minds with truth of Doctrine Secondly directing our steps with precepts of holinesse of life And from both he teacheth us to gather marks to our selves of
suffer death for us Heb. 2.9 which God could not doe Fourthly That he might be the better compassionate of our infirmities Heb. 2.17 18. The Reasons why Christ became not an Angel which the Schoolmen render are divers principally these First Angels being created all at once and not propagated one from another by generation though many of them fell yet God lost not the whole kind because many of them stood but men proceeding all from one stock or root he being corrupt all his Off-spring were in the same Estate so that if God had not provided this means of Christs incarnation for him he had lost the Creature wholly But to this I answer God might have made many men once as well as Angels and so might have provided another means of saving some of them as he did the Angels but that he would set forth the abundant riches of his love to man in saving them by giving of his own Son Again though all men had perished they had had but their desert and God might have had more service by one Angell redeemed than by many millions of men Secondly The Angels fell of themselves but man by their procurement To this also I say That the greater the Angels sin was the greater is their misery and the greater their misery is the greater mercy had God shewed to have redeemed them Thirdly The Angels conceiving things not by discourse but by a present view of all things that any way pertain to those things they turn themselves unto they doe all things with so full resolution that they cannot alter their mind or repent but man conceiving things by discourse findeth them in the event many times to prove otherwise than he expected and so may come to alter his mind and be fit to be brought to repentance To this take this answer That the Angels being of a finite nature must needs conceive one thing after and upon another which is discourse and so subject to error and so of themselves capable of repentance was not the Devill deceived in Job Job 1.11 Fourthly The Angels being pure immateriall intellectuall Spirits dwelling in the presence of God and in the light of his countenance could not sin by error or mis-perswasion but of purposed malice which is the sin against the Holy Ghost irremissible but man fell by error and mis-perswasion For answer hereunto take this That though the Devills dwelt in the presence of God which cannot be proved yet they received no more light than God would communicate to them and who can say that God communicated so much to them but that upon wilfull not attendance to him they might be deceived Fifthly As men have a time after which there is no place left for helping or altering their Estate so was it meet Angels should have the like that time to men is bodily death which because Angels are not subject to it was not unmeet their time should be their first spirituall death their first sins hence Damascen saith Hoc est Angelis casus quod hominibus mors To this I say That the Angels might have had another time beyond which there hath been no place for repentance namely not their first sin but their wilfull rejecting of a Saviour if he had pleased to have offered them any Thus you see that all these and so are the rest but mens devices and conjectures the true reason you have John 3.16 Gods love to us which also causeth the Lord to say as Jer. 8.4 God neither turneth nor returneth Angels turn but return not men both turn and return through this unspeakable love of God Vse 1. To confute the Heresies of Eutiches and the Maniches who taught Christ had no true but a phantasticall body Secondly To stir us up to some duties 1 of Meditation 2 of Practice First Of Meditation and that 1 Concerning God and 1 Concerning his Justice so severe against sin as all the meer men in the world could not satisfie for it and therefore Christ became man and that is the reason why the damned are tormented because they cannot satisfie Secondly His mercy and and love to us the Father to abase his Son the Son to abase himselfe for us Thirdly His Wisdome to find out such a means to save us when he passed by the more glorious Angels Secondly Concerning our selves who were in so wretched a condition as the blood of Bulls and Goats could not save us men and Angells could not help us onely the Son of God must empty himselfe of Glory and Majesty and become man for us if therefore thou hast not part in Christ Jesus the same sins which plucked Christ from Heaven to Earth will pluck thee from the Earth to Hell Secondly It may stir us up to some duties of practice 1. To teach us Humility Phil. 2.6 7. Psal 22.6 1. By Considering our own Estates and the misery thereof which caused him to take upon him the form of a servant 2. By Considering his example who took upon him the form of a servant to be serviceable to us so ought we to abase our selves to be serviceable to our Brethren Secondly To stir us up to labor to be united to his nature as he was to ours 2 Pet. 1.4 he became the son of man that we might become the sons of God we cannot answer the intent of his incarnation better Thirdly To move us to an holy thankfulnesse and joyfullnesse in the Lord as 1. Zachary blessed the Lord in this behalfe Luke 1.68 2. Mary magnified him Luke 1.46 3. John leaped at it for joy in his Mothers belly Luke 1.41 4. Abraham long before John 8.56 he saw it in the promise and laughed Gen. 17.16 17. and hereupon called his Son Isaac 5. The Angels who have lesse benefit than we hereby Luke 2.14 And sure if John wrote every Doctrine in this Epistle that our joy might be full as chap. 1.4 then hence also let us raise up our hearts to this holy affection this is the fittest exercise for Christmas otherwise usually spent in carnall delights because men have no part in this joy Doct. If the Apostles saw and heard these things of the word of life then blessed were they Luke 10.22 23. Why Because of his comely beauty and goodly proportion no Isa 53.2 and then Judas had been an happy man as happy as the rest of the Apostles But the Reasons are these First By this means they had a greater measure of knowledge Luke 10.22 23. he expounded to them the secrets of the Kingdome of God Mat. 13.11 16. Mark 4.34 hence is that of the Samaritan woman John 4.34 hence it was that John Baptist was more excellent than others Mat. 11.11 So that as Solomons servants were happy 1 Kings 10.8 so much more Christs Disciples who saw and heard a greater than Solomon Secondly Their Faith also by this means was more strengthned in the truth of this great promise of the Messias which had been deferred so long John 20.29
him 1. People are to give their Teachers such kinde of respect as Children owe to Parents Gal. 4.14 15. 2. Children owe to Parents imitation in any good carriage and the more they see the Image of God in them the more they are to imitate them so people are to follow their Ministers in any good counsell or carriage that is the duty of Children to their Spirituall Fathers 1 Cor. 4.15 16. it will lie upon the Consciences of people to imitate any vertues they see in their Teachers because they are their Fathers as Children doe imitate their Parents 3. Obedience in the Lord is required of Hearers Phil. 2.22 speaking of Timothy saith he Ye know the proof of him how as a Son with the Father he served with me in the Gospel he makes it his commendation he never commanded any duty to him but he readily obeyed him as a Childe his Father he shewed professed obedience to the Gospel of Christ so people are to yeeld obedience to the Gospell of Christ which they receive from their Ministers Now on the other side it also teacheth Ministers wherein to shew their Fatherhood to their people not onely in begetting Children for that is the least part of Paternity but they are not then to leave them for still there are some Corruptions cleaving to Children from the Wombe which if they be not helped against they will perish Ezek. 16.4 so Ministers will be but Murtherers if when they have begotten Children by the Seed of the Word they leave them to their rawnesse and corruptions of their own hearts and doe not help them against them and help them to grow in grace and make progresse in Christianity 2. Parents train up their Children in all knowledge they can help them to either in Learning or Trades Isa 6.18 so Ministers are to adorn their people with such Graces and Ornaments that they may give them up to Christ as Brides fitted for him 2 Cor. 11.2 3. 3. Ministers are to provide for them an eternall Inheritance 2 Cor. 12.14 Parents lay up for their Children they labour to get an Estate to leave to their Posterity so Ministers are to lay up an eternall weight of glory for their people not onely to get them into Heaven but to load them with an eternall weight of glory fill them with patience and Humility c. and all the graces of Gods Spirit for the Spirit of glory rests upon such he should help them to grow in grace that they might be filled with glory 1. And first labour to help them to grow in Humility a man must lay down all ambitious thoughts or else he will never come to Heaven Matth. 18.2 3. David could not get a Kingdome till he had learned to be like a weaned childe Psal 131. Jer. 45. ult however we shall get but a poor piece of glory the means to be exalted in Heaven is to be humble here on Earth an humble spirit shall be a glorious Soul before Honour goes Humility 2. Labour to help them with patience and constancy for if with well-doing they grow patient in suffering and be ready to run through all conditions for Christs Cause and the Gospel great is their reward in Heaven Mat. 5.10 11. rest not when you have begotten them and see some truth of grace wrought in them but lay up for them a plentifull treasure in Heaven help them to be rich in grace that they may be rich in glory at length Three Graces especially goe to the attaining of the excellency of Glory Zeal in doing Gods Will Patience in suffering and Humility in both and Zeal breeds fruitfulnesse Luke 19.17 19. what was the reason why he that gained more had a greater reward because he was more fruitfull with his Tallents therefore it should be the care of Ministers to help their people what in them lyes to grow in these Graces We come now to the second part viz. the Declaration of the end of his writing These things I write that ye sin not now from this Declaration observe this Point Doct. 2. The end of dispencing any promise or convincement of our sinfull estate is not to give liberty to sin but to prevent sin in us For here the Apostle answers an Objection which might arise If the blood of Christ cleanseth us from all sin then we may be bold to sin it is but running to Christs blood and we shall be cleansed from our sins but he saith I write these things that ye sin not therefore it implies that neither Law nor Gospel should encourage us to sin but restrain us The Law that shews us the impossibility of not sinning but doth not teach us how to sin Rom. 3.20 it shews us sin and to shew sin is not to learne us how to sin but how to avoyd it 2 It shews us not only the nature of sin but also convinceth us of sin and the danger of it Rom. 7.14 Gal. 3.10 And for the Gospel that teacheth that the blood of Christ cleanseth us from all our sins 1 It shews a remedy against sin the blood of Christ and the meanes If we confesse our sins c. but it shewes withall that if we shall hereupon willingly commit sin we doe most ingratefully and prophanely tread underfoot the blood of Christ Heb. 10.29 we account it prodigality to despise precious things how much more desperate is it to despise the most precious blood of Christ 2 The Gospel teacheth us so to use the blood of Christ as that we may mortifie sin and not only get it pardoned but cleansed for the use of the Gospel is to mortifie sin therefore it leads us not to the commission of sin 3 The Gospel begets those graces that cleanse us from sin First It begets faith which purifies the heart Act. 15.9 Secondly It begets hope and that also purifies 1 Joh. 3.3 he that hath this hope purifies himselfe as he is pure Thirdly It begets love and that love constraines us to good and restrains us from evill 2 Cor. 5.14 so that both Law and Gospel dehort us from sin Vse 1. Of direction to Ministers what course to take Two points of Wisdome are hence to be learned First If any misconstruction may arise from your Doctrine wisely to prevent it St. John saw there would arise an encouragement to sin from one Doctrine he had delivered and a discouragement from fighting against sin from another therefore he tells them These things I write that ye sin not but if any man sin c. Secondly Another direction is to frame your selves to dispence Milk to Babes Saint John was a Son of Thunder and a Pillar among the Apostles Gal. 2.9 yet he writing to little Babes tells them thus My little Children these things I write unto you that you sin not it seemes a weake line for such a man but he tempers his Doctrine according to their strength we should be ready to thinke it poor homely stuffe to say thus who
either sin or the Law or Satan or our own consciences can plead against us Heb. 12.24 His blood speakes better things then the blood of Abel that cryed for condemnation this for absolution 3 He pleads for us in giving us leave to use his name for our helpe and his Spirit to plead for our selves he sends his Spirit to draw our petitions for us and helpe us in his name ro plead for our selves he is our chiefe Advocate he sends the Spirit Joh. 16.23 24. and he promises Zach. 12.10 so that though the Spirit be an Advocate yet he is sent by Christ Joh. 14.16 17. 4 He plays the Advocate in our behalf by expressing his good will towards us to his Father he declares his will to be that we may be cleared from all doubts and be where he is to behold his glory this he did upon earth Joh. 17.24 and this very same doth he expresse for us in Heaven and the reason of it is from Rom. 8.34 where his mediation is made a distinct worke from his death and resurrection and ascention and sitting at his Fathers right hand besides all these he makes requests for us in his own person pleading to God for us for good things as Moses did oft for the people Exod. 32.31 32. and as it was with Moses so it is said it should be with Christ Deut. 18.18 as Moses being a Mediatour put in a word of Peace for the people so doth Christ But doth he thus intercede for every sinner no he doth not say every man hath an Advocate but we have he did not intercede for all when he was upon the Earth I pray not for the World Joh. 17.9.20 for if Christ should have prayed for all men God would have heard him for all men and then his death had been effectuall for all men for he saith thou hearest me alwayes Joh. 11.42 Christ is not an Advocate for all but only for the Children of God Vse 1 Of direction to a Christian that doth sin what course to take for his peace and pardon to look up to Heaven for an Advocate that may stand to plead for him when sin and when Sathan and the Law and conscience plead against him many a poor soul hath his conscience pleading horror against him that he is proud and uncleane and Hypocritical c. why look up to Heaven now for an Advocate to plead for rhee first get into the estate of the children of God My little Children if we sin we have an Advocate it is not any man but we that are as little children lay down all pride and emulation and labour to frame our selves to holy obedience If we sin we have an Advocate c. therefore labour to become little children begotten to God by the Ministers of his Word 2 Cor. 8.5 give up your selves to God and to his Ministers to be taught of them according to his Will and if we be such we have an Advocate Vse 2. Of consolation to all whose consciences strike and gall them and they are disquieted with the bitternesse of their sins when sin accuseth and the Law accuseth and Sathan and conscience accuseth what should comfort a poor soule in this case why consider we have an Advocate with the Father so that though the Law and conscience tell us we have been disobedient yet Christ our Advocate hath fulfilled all obedience though we sin and our sins plead against us yet Christ pleads for us his blood cries for us and speaks better things than the blood of Abel and he sends his Spirit to helpe us to put up our petitions and he himselfe puts in for us and performs our prayers for us Rev. 8.3 by the Angel there is chiefly meant Christ he sweetens them takes all the corruption out of them so that they are a sweet smelling savour to God let us accuse our selves to the lowest acknowledgment of our own unworthinesse and then let us with comfort look up to our Advocate that pleads for us How shall I know that he prays and pleads for me 1 If you be little children to God give up your selves to him and to his Ministers to be obedient to his Ordinances 2 If he send his Spirit into your hearts and that helps you to draw your Petitions it is a sign that he himselfe is about the work by our sins we dampe his Spirit but if God renew his Spirit in us it is a sign that Christ hath our cause in hand 1 JOHN 2.2 And he is the propitiation for our sins and not for ours only but also for the sins of the whole World IN these words we have Christ described by his function external 1. Advocate 2. Propitiation for our sin and secondly by his inward qualification righteous Jesus Christ the righteous We have done with his office of Advocation we come now to the second He is the propitiation for our sins and not ours only but the sins of the whole World Doct. Jesus Christ is the propitiation for the sins not only of beleeving Jewes but likewise of beleeving Christians all the World over He is the Reconciliation as some translations render it but that expresseth not the full meaning we must know therefore that Propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes Three things 1 That he should expiate our sins that is make satisfaction for our Sins a man may be a means of Reconciliation without satisfaction but he cannot be Propitiation without offering satisfaction for the wrong done now Christ did make satisfaction for our sins Heb. 2.17 and to make satisfaction he did offer a satisfactory sacrifice for our sins 1 Pet. 2.24 he bearing the sin and punishment due thereunto it is as much as if we had done it 2 To be a Propitiation it is required that he make peace and reconciliation for though a man sometimes recompence and satisfie a wrong yet the Party wronged will not be at peace with him and reconciled to him but Christ hath taken upon him to reconcile God to us so as that his wrath is turned from us and favour restored to us Col. 1.21 now this reconciling implies Three things 1 That sometimes we were friends with God 2 That we fell out with God 3 Being fallen out we are reconciled again and made at peace with him Now this is procured by Christ whereas we were once friends with God in Paradise and fell from him and his favour Christ hath come and made up that breach and reconciled us again Thirdly When Christ is said to be a Propitiation for our sins it implies that he hath procured the manifestation of Gods favour to us for suppose a Friend make satisfaction for another and reconcilement with another with whom he is fallen out yet if he know it not his heart is as loose as ever but Christ hath not only procured us Gods favour but he tells us his Father is reconciled with us and at peace with us Job 33.23 and 26. there is the effect
our reconciliation then it shews us what we are without Christ enemies to God and such enemies then if all the Angells and Saints in heaven should put in for us they could not make propitiation for us it is only Christs Prerogative Col. 1.21 Rom. 5.20 Ephes 2.3 we are enemies and strangers to God and all our imaginations of our hearts wholly evill continually we are ready to delude our selves I hope I am not so farre out with God I am not an enemy but we are all so by nature Vse 3. It should teach us when we doe find and feele that we are sinners to consider of Christs Reconciliation and Propitiation Q. I doe believe that Christ hath made an Attonement for sinners and reconciled all Beleevers but how shall I know that I am of that number or no Ans 1. Hath Christ ever brought you to see Gods face with comfort if you have at any time beheld Gods face with joy and comfort know that this could not be unlesse Christ had been a Propitiation for you Obj. I but that comfort is all gone again Ans No man that is brought into the Kings presence stands alwayes before him but there is a time for the King to sequester himselfe from him so there is no Christian that stands alwayes in the presence of Gods face it is enough if thou hast been brought to kiss Gods hand and taste of his favour Obj. But I have never felt any comfort or joy in Prayer and other Ordinances Ans 1. I would ask you Are you fallen out with your sins if you be you love God and are beloved of him Psal 97.10 2 Doe you finde that you love God much for you have been a great sinner and yet God hath had mercy on you if so it is a sign much is forgiven you 3 Do you finde your hearts compassionate over other mens sins it is a sign yours are forgiven Matth. 17.23 to 33. Eph. 4. ult Vse 4. If we find that we are enemies to God and our peace is not made with him it is our wisdome to pacifie God doe as Adoniah did when he had offended King Solomon he ran and tooke hold of the hornes of the Altar 1 King 1.15 so we should run and lay hold on Christ as he that had any benefit by a Sacrifice was to lay his hands on his head so would you have any benefit by Christ lay hold on him confesse your sins over him intreat him to make your peace with God Q. But how shall I know whether I lay hold on Christ A. 1. No man layes hold on Christ but he takes him for better for worse he takes him to be a Ruler as well as a Saviour you must give up your selves to be guided by his will as well as to receive any benefit by him 2 If you finde your hearts wholly resting on Christ and none but him if this be the frame of your heart that there is none in Heaven or Earth that you desire in comparison of him Psal 73.25 then you have laid hold upon him Vse 5. For Christians that have their sins pardoned and are in Christ though it be thus with you yet you are not to think that you have no need of Christ for were you as St. John and the Apostles Pillars yet you have need of an Advocate and Propitiation still for in many things you sin daily and fall out with God so that if God should fall out with us as often as we with him we should never have peace therefore still goe to Christ intreat him to be your Attonement from day to day Christ is not only a Peace-maker but a Peace-keeper we daily offend God or others or our selves and therefore stand daily in need of Christs mediation We have much need of Christs Spirit to helpe us in our prayers Vse 6. Of consolation to every Christian soul to consider in the midst of our sins that we have Christ for our propitiation to keep our peace with God there is not a day passeth over our heads wherein we fall not out with God and if Christ should not put in what would become of us but here is the comfort Christ is our propitiation and therefore it is certaine and sure that he is more able to keep our peace than we are to breake it and besides he hath taken it upon him he hath made it his Office to be an Attonement between God and us and here is also further comfort that he hath not only been a means of reconciliation but he hath manifested it unto us he hath brought us to see Gods face with comfort But this is not all but here is matter of further comfort in that he being made a propitiation for the whole world the whole World shall be at peace with us there is a reconciliation betwixt me and all the Creatures I have comfort from every blessing from Christs Propitiation Job 5.19 and 23. so that whatsoever a Christian meets with whether good deeds or bad persecution c. why this is his comfort that the whole world shall be for his good though I meet with crosses and afflictions it shall be for my good from this ground that Christ is a propitiation for the whole world Vse 7. Seeing God hath made so large an Attonement for all let us draw one another to take heed of sin to run to Christ make use of Christs Attonement and take heâ—d of sin this use old Eli made 1 Sam. 2.25 If one man sin against another tâ—â— Judge shall judge it but if a man sin against the Lord who shall plead for him If you fall out with God and walke in sin who shall make your peace with him that is a work no friend you have can doe no meanes you can procure can make up that breach none but Christ and you must not presume upon Christs mediation he will not be a baud to any ones sin that is a sign of Reprobation to turn Gods grace into wantonnesse Jude 4. and take heed we doe not offend Christ it is notable counsell God gives to Moses to deliver to the people Exod. 23.20 21.22 Behold I send an Angel before thee that is Christ the Angell of the Covenant beware of him provoke him not he will not spare your misdeeds for my name is in him if you doe willingly sin against him he will not pardon you therefore encourage all the friends you have to make use of Christs Reconciliation he is a propitiation for little children vers 1. for young men for old men in the following verses for all that are willing to lay hold on him this use Paul makes 2 Cor. 5.19 20 21. this is the chiefe point of the Gospel that God hath made Christ a propitiation for sin therefore we beseech you to make use of it take not Christs blood in vain beware to offend his grace and mercy and labour to bring on all to Christ since the propitiation is so generall seeing there
true fellowship with him 1 For the First a man that knows Christ may and ought to come to know that he knows him or hath fellowship and communion with him hereby we know that we know him here is actio reflexa the Senses they do not reflect themselves the eye sees other mens faces not its own but by reflection in a Glasse but in our Spiritual knowledge we may more sensibly discern our Spiritual estate than our faces in a Glasse for we see not that but in another Meâ—lium but a man knows his knowledge of Spiritual things directly he not onely knows but knows that he knows what is meant by these To know Christ is not only to know his Nature and Person and Offices that he is God man and that he is our Advocate and Reconciler and Propitiation the Devil knows thus much so that a Spiritual knowledge is not superficial but such a knowledge as is opprative not dead but lively not naked but such a knowledge as is joyned with acquaintance such a knowledge as works us to obedience Psal 9.10 Isa 53.11 and that works us to Mortification Gal. 6.14 such a knowledge as makes all the World dead to us As a man that hath set his affections on a woman it deads his affections to all others 1 Sam. 2.12 the Sons of Eli knew not the Lord and Exod. 5.2 Who is the Lord saith Pharaoh I know not the Lord neither will I let Israel go they knew not the Lord that is they had not this lively operative knowledge joyned with obedience so then true knowledge is operative begets trust and confidence and joy in God Jer. 10.23 and is likewise joyned with obedience 1 Chron. 28.9 so then we see it is such a knowledge as makes us trust in him fear him honour him serve him cleave to him and yeild obedience unto him and no wonder for verba sensus accipienda sunt cum effectu affectu I have seen the oppression wherewith the Egyptians oppresse my people Israel Exod. 3.9 I have seen that is not only looked on it but have compassion and intend to deliver them so Remember thy Creator c. that is bend thy affections to him and honour him so to know Christ is to affect him to honour him to cleave to him to obey him to acquaint our selves with him for by knowledge is here meant acquaintance and familiarity What is this Knowledge to know that we know him It is an Act of Understanding by which upon good ground he doth discern that he doth know God and hath fellowship with him no man calls that Knowledge which is only a Conjecture nay this Knowledge is more than a true faith for they are two distinct things though they stand together 1 John 4.16 We have known and believed c. so that this Knowledge is more than a true faith for faith is a persuasion or trust a man takes upon the credit of Divine testimony if I take it upon mans testimony it is credulity but when I take things on Gods authority that is faith but here is something more we know and believe and we know that we know which is an Actus judicii and more than opinion or faith Knowledge is such an acknowledgement as ariseth Ex principiis scientificis such as proceeds from certain Principles as I know that Fire burns from the light and heat so then I know it by experience all knowledge ariseth either from causes or Effects such effects as cannot delude us if it may it is but conjecture but what we know it is upon sure grounds and experience that is Knowledge So then we know that we know him this implies that a man that knows Christ may not only think so and have such an opinion and believe so but he may know he knows Christ and that by two effects 1 By feeling in his own heart that having been oppressed with sinne hee finds his soul comfortably pacified if hee find Christ pacifying his soul he knows that he knowes Christ such a man whose spirit hath been oppressed with the consciousnesse of sin if this mans soul be comforted and pacified then he knows that he knows Christ he is now acquainted with Christ one that was never troubled with sin knows not the worth and vertue of Christ but a man that hath been afflicted in conscience for sin and is now pacified now he knows that he knows Christ he had hold of him before but he now plainly sees him Job 42.5 I have heard of thee by the hearing of the Ear but now mine Eyes see thee as if all his knowledge before had been but as the hearing of him but now he comfortably finds Christs presence he now sees his worth and excellency Cant. 5.10 a man knows that this is Christ because he knows that nothing in Heaven or Earth could pacifie him but Christ 2 He knows that he knows Christ not only by the pacifying of his conscience but by the purifying of his conscience Act. 15.9 purifying it from the lusts of sin whereas before we were covetous we are now heavenly minded whereas before vain now serious in serio and look at Trifles as Trifles before unclean now holy and chaste before intemperate now temperate before disordered now our hearts are cast into another mould and frame both the inward man is purified and the outward the words and actions are purified thus we know that we know him if we keep his Commandments so that they that know Christ may say I know that I know him Vse 1. To refute that Popish Doctrin that teacheth that none can be certain of his Salvation nay they say it is Heretical presumption and many worldly men think it is impossible and others think it is needlesse to be attained but such may be convinced from this Doctrin and what saith the Apostle Peter Give all diligence to make your calling and election sure 2 Pet. 1.10 how shall we make it sure if we know that we know it 1. Cor. 2.12 God gives us his Spirit that we may see the grace he hath given us Joh. 3. ult St. John speaks it here of little Children that they may know it so that this Knowledge is both possible necessary and may be certain They say we may have a conjectural Knowledge but no certainty of faith it is a speech which implies a contradiction if it be conjectural it is no Knowledge that which I only conjecture I know not we do not know that we onely conjecture if I ask you if you know such a one If you say you think you know him you do not know him so that when they say we cannot have knowledge of faith we do not say they may only believe it but they may have certainty of feeling Faith may admit much doubting but Knowledge excludes much doubting Vse 2 To consider whether we can say thus we know that we know him do you know that you have acquaintance and fellowship with Christ do
doe him the best service we could so we should be carefull seeing God hath forgiven us so great a debt to take heed that we run not into further Arrerages that we dishonour not nor offend that God who hath so freely for his own sake forgiven us Vse 2. It must teach us all that have any comfortable experience of the forgivenesse of our sins to walke even as Christ hath walked for even upon this ground doth St. John here press it it should be our meat and drinke to doe his will to glorifie him in all our course as it was Christs care Joh. 17.4 and that is the end that God ayms at in forgiving our sins that we should walke as Christ walked Vse 3. For Consolation If our sins be forgiven for Christ name sake then we need not fear the continuance of them for had he forgiven us for our own sake we might justly have feared that he might yet afterwards through our defaults lay them again to our charge but he hath forgiven us for Christs sake he doth not forgive for thy Prayers sake but thy sins were pardoned before thou calledst on him Isa 65.24 God was answering before and your prayers grew so zealous because your sins were forgiven Isa 43.22 and therefore God will cancel our acquittance because he did it for his names sake for the glory of his own grace 1 JOHN 2.13 I write unto you Fathers because you have known him which is from the beginning c. VErse sixth he commended this duty to all Christians to walke even as Christ walked which duty and Commandement vers 7. he amplifies by the antiquity of it vers 8. from the newnesse of it Thirdly instanceth in one speciall duty of it that is love of our Brethren vers 9 10 11. vers 12. he amplifies it by a benefit or motive to walke as he hath walked and that is from the pardon of sin generally granted to all christians therefore walke as Christ hath walked because he hath forgiven you your sins now vers 13. these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or little children he distinguisheth into three sorts Fathers Young-men and Babes little children is the quality of all christians but Babes are newly born to Christ now all these should walke as Christ hath walked In the Verse we have these three parts 1 An Enumeration or distribution of the severall ages of christians to whom he commends this duty 2 A Ministerial duty of love he tenders to them that is he writes unto them 3 He propounds to every one of them a severall Reason why he urges this duty upon them I write unto you Fathers because ye have known him that is from the beginning I write unto you Young-men because you have overcome the wicked one I write unto you Babes because ye have known the Father What is meant here by Fathers Young-men and Babes some thinke it is meant of the severall statures of Grace that Christians grow to some are Fathers some Young-men some Babes but we never read these distinct but that an old man in Christ is a strong man in Christ for grace doth not grow weaker but stronger and the eldâ—r in Grace the more wise the more fruitfull the more gracious therefore I think by Fathers he means ancient Christians yet old men too he therefore hath respect to their natural age and by young-men he understands men young in years yet stronger in Grace By Babes such as are tender in years and so Babes in Christ too therefore it may well be understood of the naturall difference of ages and this interpretation may be confirmed from the reason he gives taken from the severall inclinations in Natural ages take old age that takes pleasure in study and rehearsal of old things that have been long past so you have known the ancient of dayes you have known how Christ hath been dispenced from the beginning so that your naturall desire of old things you have turned to the antiquity of Christ And for young-men they have naturall strength and strive to put it forth in Fightings or Combates why I write unto you young men because you have overcome the wicked one because you have turned your strength to fightings against Sin Satan and the World and have overcome them and for Babes though they know little yet they first discern their Parents and express their joy in them so I write unto you Bahes you that are very young in years and young in Christ because you have learned to know the Father First in that he writes to all sorts of Christians Fathers Young men and Babes and all well seasoned with Grace Obedience Knowledge c. observe thus much Doct. God hath his children among all sorts of Ages of men some of them are aged some young some Babes in Nature and in Grace He hath his Children out of old age Youth and Child-hood out of all he hath elected some to doe him service these old men he doth not tell you when they came on but whensoever they came they had strength of grace so Young men he tells you not when they came on whether in Child-hood or no but they had strength of grace sure they had overcome the wicked one and for Babes they came on in child-hood and yet had strength of grace and it may be some old men might in their old age come on to the knowledge of the ancient of days so that there is strong grace found in all sorts of men Wisdome in Old men Spiritual vigour in young men and he speaks of Babes as knowing their Father in heaven as well as their Parents on earth God hath a company of all ages calling on him justified and sanctified Amongst old men and women we read of Abraham and Sarah an old couple stricken in years of Isaac and Rebecca an old couple also and knowing the promises made of Christ Joh. 8.56 Your Father Abraham saw my day and rejoyced so did Sarah rejoyce in the promised Seed We have also the examples of Moses and David and Zachary and Elizabeth that continued till they were old both in age and grace there were some such among the Priests as Aharon and Hojadah 2 Cron. 24.15 some among the Souldiers there were some old Souldiers of Christ old Kings old Nobles c. which knew him which was from the beginning For young men famous is the example of Phineas Numb 25. in his youth he was full of zeal such was Josiah 2 Chron. 34.1 2 3. we read that at sixteen years of age he sought the Lord God of his Fathers and at twenty years he grew so strong that he wholly carried before him the whole State though they were then strongly corrupted and given to Idolatry yet being strong in the Spirit he carryed them on to Justice and reformation strongly he cleansed the Land from Dan to Beersheba a notable encouragement to youth to be vigorous in zeal and grace And for Children Samuel when he was but a child
thou canst not know experimentally that those that doe Righteousnesse are born of God Vse 3. Here is a notable encouragement to all that are born of God to work Righteousnesse for if you work Righteousnesse not one Righteous man but shall know you are born of God and testifie it of you not that I would have men practice Righteousnesse for their credit that they may be known c. Object May not a man doe many works of Righteousnesse of Prayer and Alms and yet doe them out of his own ends so that others may be deceived in him Ans Though Christian Charity is apt to think the best yet none will say they know thou art born of God till thou deny thy selfe and thine own ends and thou dost things in vertue of Christ and walkest constantly in a Christian course therefore walk humbly before God doe things in the power of Christ and if it come that your ends and Christs ends cannot stand together if they see that you willingly leave your own way and take Christs though it cost you much why this will be your encouragement every one that doth Righteousnesse will know that you are born of God Vse 4. May discourage every man from evill wayes from doing unrighteousnesse for if Christians know that they that doe Righteousnesse are born of God then they will know that they that doe unrighteousnesse are born of the Serpent if they see that you work for your own ends and by your own gifts not by vertue of Christ they may wish you well but they know that you are not born of Christ as in nature the spirit of a noble man and a peasant will much differ though they should be educated both alike yet a noble mans spirit will be rising to higher matters so if you see a Christians spirit reach higher than the World he cannot confine himselfe within the limits of the World but he is lifted up to heavenly spirituall matters for Gods glory and he doth things from Christs vertue this makes it evident he is born of God a worldly man cannot rise higher than his own ends a thing riseth no higher than the originall it comes from therefore let it discourage you from working unrighteousnesse from looking at your own ends and gifts and abilities for if you doe you will be known to doe unrighteously and so are not born of God therefore walk 〈◊〉 as you would be known to be indeed you cannot be hid if you would be counted Righteous be doing Righteousnesse and then you shall be known to be born of God 1 JOHN Chap. III. Vers 1. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore ehe world knoweth us not because it knew him not THE Apostle having delivered this as a truth that they that work righteousnesse are born of God and knowing how apt we are to passe over such a mercy without serious and humble acknowledgement he stirs them up to consider of this mercy The Apostle removes a double objection Obj. 1. We meet with none that acknowledge us the Sons of God Answ To this John answers Not every one ackonwledgeth this but they that work righteousnesse not the world because they know not Christ Again from some doubts Gods Children make within themselves partly for corruption partly for affliction Obj. 2 What with corruptions and afflictions we have much adoe to be perswaded that we are the Sons of God Answ To this the Apostle answers now we are the Sons of God Take us in our strongest corruptions and afflictions we are Gods Sons but it doth not appear what we shall be when he appeareth we shall be like him free from corruption and affliction expressed by the reason we shall see him Then he informs them of their duty He that hath this hope c. 1. The manner of Gods love to us we are called his children 2. The exhortation to behold and look at this love 3. The removall of an objection Note It is a great and wonderfull love of God that we are accounted and called the Sons of Behold what manner of love such a love as cannot be said how much Matth. 8.27 Luke 1.29 Ephes 2.4 5. where speaking of quickening us to our new birth he saith it is a rich mercy great love Tit. 3.4 5. 1 Pet. 1.3 abundant mercy Reas From our wonderfull unworthinesse of such a favour We have a fourfold unworthinesse 1. Prodigall riotous waste of originall righteousnesse Luke 3. ult Adam was the Son of God by Creation but he sold it for an apple more profane then Esau because he sold it for necessity and hunger Adam not so now for God to give us a new stock to set us upon our legs again argues wonderful love and mercy Luke 15.21 The Prodigall his father had bestowed a portion upon him he spent it rioutously now he freely and rightly acknowledgeth I am unworthy c. Might not every Son of Adam say as much 2. Our estrangement from God and enmity against God before we be called the Sons of God Col. 1.21 If a man should adopt a child would he adopt a stranger or an enemy 3. There is no child of God but time was when he was as an enemy to God so an Harlot suppose a King should marry his first born to an Harlot that were his enemy and presse him to take her would not this seem strange We were Harlots running a whoring after our pleasures and profit What a depth of love is it for God to offer us his Christ his onely Son in marriage to us what manner of love is this 4. There is nothing that God could expect from us but what is naught many a man will match his daughter with one that hath not so much means but he is an understanding man able to manage his estate A man will say Had I such a man in hand I could set him in such a course that he should thrive and do well but how much shame and dishonour have we been to God 2 Sam. 12.12 13. Noah's drunkennesse Lot's incest Abrahams dissimulation which an heathen King could check him for What a discredit hath God by us Reas 2. From the little need God hath of us Men use not to adopt unlesse they have none of their owne God had a naturall Son Christ and the Angels are his Sons by Creation Christ was Gods Son in whom he had pleasure Men if they have children of their own and adopt others it is because they are unthrifty Reas 3. From the great difficulty ere we could be the Sons of God Christ came from heaven and must be humbled even to the death Gal. 4.4 5. God denyes his naturall Son abaseth him Reas 4. The excellent benefits we are called to hereby 1. We call God Father 1 Sam. 18.23 Is it a light matter for the God of Heaven and earth to be called your Father since you are but men 2. Christ is your
sure hope never was any man disappointed and yet hope though it be sure it is not without all doubting No true Christian but hath this hope Reas That Gods children might not be tossed and hurryed up and down the world A childe of God is never carryed far an anchor sticks in the foundation Heb. 6.18 19. While he hold on our hopes and they are fastned to Christ we have strong cansolation hereby are we kept from dashing against rocks and sands and shoars here is the difference between an anchor and hope an anchor is fastened in the earth and hope in heaven Vse 1. This may shew you the dignity and honour of a Christian He is a man of great hopes he will not give his hopes for the best mans estate in the world he hath a stedfast hope of being like Christ when he sees him though the cloathes he now wears be mean yet he hopes to be clad with Christs righteousnesse and though his house be mean yet he hopes for an house not made with hands this is his anchor and this will hold whithersoever we sail 2 This may be a ground of tryall What be the hopes you build upon There is a double difference between the hopes of a godly and wicked man 1. The wicked mans hopes are groundlesse he hath no grounds but hopes 2. It is fruitlesse Job 8 11. The hope of an hypocrite that is without ground is like a rush or flag without water or mire Grasse if it have got head will do well enough without much moysture or water Hope without a promise wants water to nourish it A spiders web looks like a curious work but it 's drawn out of its own bowels and is soone swept away so a hypocrite hath no hope but what he spins out of his own bowels he builds upon present or future duties his hope is fruitlesse it neither yeelds comfort nor selfe-purging A true Christian rejoyceth in tribulation but an hypocrite is overthrowne with it Rom. 5 2 3. The hope of an hypocrite makes him carelesse he takes no pains with his heart Prov. 14.23 Take an hypocrite while he is in prosperity and he hath great hopes takes away prosperity and perhaps it may hold still for he may hope that friends will do something when he is sick he hopes to recover when he fears death he hopes for another life but when death comes all his hopes are crusht But a godly man he hopes in death he hopes for Gods goodnesse his hope will never fail him nor make him ashamed 3. Hence learn that hope and knowledge of the same thing may well stand together In the former verse he saith We know here he hopes A mans hope ceaseth not in order to another world for do not the Saints beleeve that their bodies shall rise again and do not they hope for it They know the perperpetuity of their estates and they hope for it 2 Cor. 13.13 4. This should stir us up as we would have a comfortable death and safe not to goe to Sea without this anchor of hope The world is full of perplexities carry your anchor about with you see your hope well wrought and you shall be safe Mariners goe not to Sea without an anchor but perhaps sometimes though they have pitched their anchor in the bottome of the Sea yet the storms may be so great that they may be forced to cut the cable woman in childebed may be put to distresse but hope in heaven will carry her through Q. How may we get this hope Answ 1. We can never come to it till we be out of hope of any goodnesse in our selves 2 We must attend upon God in his ordinances that so he may work faith in us and where there is faith there will be strings of hope hope is built upon faith Q. How shall we carry it about with us Answ Look at it as a mercy that you have it stay your selves upon your anchor look afresh at the promises and believe them then thou shalt have hope enough That which makes unquiet is because we have not visited the promises many a day nor renewed our faith in them Doct. 2 That every Christian man that doth hope to be like Christ in glory hereafter doth purge himselfe to be like Christ in grace here The lively hope of a Christian here is set forth by the lively fruit of selfe-purging 2 Pet. 3.12 13 14. Titus 2.11 12 13 14. How doth this hope thus purifie us 1 By the holy meditations it doth suggest into the heart of every hopefull Christian 1. A Christian that knows he hath long been imprisoned in the fetters of corruption and knows he shall shortly be called to appear before God it makes him to put off all superfluity of uncleannesse and to put on the garments of holinesse Shall I come before Christ invested in pride and wantonnesse This makes him carefull to purifie himselfe Jer. 2.32 Can a Maid forget her ornaments when she is to be married and can a Christian forget such ornaments as may befit him for such a Kingdome 2. A second meditation which provokes a hoping Christian to purifie himselfe is this He considers the more he is purged and purified the more he is cleansed the greater shall his glory be 2 Pet. 3.10 11 12. 2. Hope purifies by setting some graces on work which doe cleanse and purifie As 1. Repentance is a grace that purgeth us from sin Psalm 130.1 2 3 2. Faith purifies our hearts Acts 15.9 If God stir but up our hearts to wait on him we may certainly know that he will do so as we have desired else our hope would make us ashamed Psalm 119. 49. Remember thou the word unto thy servant in which thou hast made me to trust 3 The meditation of the graces in Christ transform us into their image 2 Cor. 3.18 There is such a power in the promises of God that they fashion us like unto Christ 4. Hope cleanseth us by giving us hearts fastening on the Word and applying it and the Word applyed hath a strong power to cleanse even young men Psal 119.9 5. This hope hath a power to stir us up to faithfulnesse which hope perswades us our labour shall not be in vain in the Lord and this faithfulnesse sets God on work to purge us Joh. 15.2 that we may bring forth more fruits When God seeth us to stand at a stay and to wax bâ—rren then he is ready to cut us down that we cumber not the ground 3. Hope to be made like to Christ in glory hereafter makes us to abandon such impediments as hinder our purification 1 Cor. 5.6 When he saith that every one that hath this hope purifies himself it implyes it is a continued work he makes it a part of his daily work 2. He purgeth himselfe he doth not say from what from wantonnesse and leaves covetousnesse behinde he leaves it indefinitely he includes all and excludes none James 1.21 This hope purgeth
Word of God Zech. 7.13 Prov. 28.9 Reas 1. From a rule of equity which God useth in dispensing himselfe Mat. 7.2 As we dispense our selves to him so doth God himselfe to us This it a generall rule of Gods walking towards men With what measure we mete God will measure to us again If we let no Word of God fall to the ground but our conscience stand in awe of it and our hearts cleave to it God will let none of our prayers fall to the ground 2. From the unity of the Spirit that doth help us to keep the commandements God makes account we keep the commandements when there is none but our judgements approve Ezek. 36.26 27. Rom. 8.15 The Spirit helps us to pray and it asks things according to the will of God and he knows the meaning of the Spirit As who should say He that prayes not in the Spirit is a Barbarian unto God 3. From the love and respect God bears to them that keep his commandements It is the way to become Gods Favourite John 14.21 23. Vse 1. It shews us the cause of the fruitlesnesse of our prayers at any time God hears not us because we hear not him If our prayer fall to the ground then surely Gods Word hath faln to the ground A good prayer and a bad life can never meet James 2.20 If we live in awlesse respect to Gods commandements he hears not our prayers 2. Encouragement to the obedience of Gods commandements What comfort would a man have more then to have his wish If God give thee an heart to keep all his commandements thou mayst assure thy heart that all thy petitions are granted 3. A ground of comfort to every such soule as makes conscience of his wayes If thou walkest with a care to fulfill Gods will he will fulfill thine Such as give themselves to walk as Christ hath walked may have this comfort John 11.32 Psal 119.5 6. Such petitions as are long delayed and seem to be most strongly denyed are fulfilled Dan. 10.3 10 11 12. Daniels prayers were heard the first day but not then answered A petition is granted in Heaven and a course taken for the accomplishment of it but yet there must be a time to bring it about Deut. 5.25 26. Though God delay our prayers yet even then he grants them Prov. 21.10 Jer. 17.10 God regards the hearts of his people and their movings Moses desired onely to see the good Land God bid him go up to the hill and so strengthened his sight to see it he should not go over because the people should see Gods displeasure against him We have an end alwayes in our prayers and we prescribe means to God he many times denies the means in displeasure but gives the end 2 Cor. 12.7 8. So it was in Paul God would not remove the messenger of Satan but he did that by it which he would have done the free passage of the spirit in his heart Heb. 5.7 A Christian prays for the light of his countenance God hears not Why dost thou desire it to strengthen thy faith He will doe it by the word of promise We pray that God would mortifie some corruption Why doe we desire it that grace may have free passage in our hearts God will by such lusts mortifie a greater that is pride of heart and God works such a loathing in thy heart and bitternesse in regard of sin that we might mortifie them The second benefit is the acceptance of all our prayers in the presence of God amplified by an argument taken from the practice of such men whose hearts doe not condemn them before God they keep his commandements and doe that which is pleasing in his sight set forth in a Syllogisme Whoso keeps Gods commandements those whatsoever they ask they receive of God But those whose hearts condemn them not keep Gods commandements Doct. That such as keep Gods commandements they keep a good conscience and Gods favour together They have peace at home and in heaven First They have peace at home in their own conscience Heb. 13.18 We have a good conscience in all things desiring to live honestly that is to keep Gods commandements Secondly As they keep a good conscience on earth so they keep favour in heaven 1 Kings 15.5 Thus it s said of David that he did that which was good in the sight of the Lord he had a care to keep Gods commandements Thus did Asa 2 Chron. 14.2 Hezekiah Ib. 29.2 So did Josiah 2 Kings 23.25 and 2 Chron. 34.2 What is it to keep Gods commandements Ans It is not barely to keep them in our minds and memory but First to keep them as one would keep his high-way A traveller so soon as he is out of his way and sees it he blames himselfe for it and hastens to get into it again Secondly as a man would keep his jewells Prov. 6.20 21. Thirdly to keep it as the apple of our eye Prov. 7.1 2 3. If the least more fall into our eye we never leave till we get it out so we must make scruple of the least sins Fourthly we must keep the commandements as we would keep our life Now Skin for skin and all that a man hath will he give for his life So we should lose our lives and all we have for Gods commandements Reas From the suitablenesse of the will or commandements of God and the conscience of a Christian You please a man when you doe that which is according to his will and so look what is good in Gods sight that is according to Gods commandements The commandements of God are a lively image of his will God is a God of pure eyes Hab. 1.13 he hateth wickednesse Psal 5.4 Any thing that is evill is displeasing in Gods sight When Vriah was slain and David took his Wife into his house it is said that thing displeased the Lord 2 Sam. 12.27 But the will of God is our sanctification 1 Thes 4.3 A man is said to be made after Gods own Image when he is righteous and holy The Apostle exhorts us to put on the next man which after God is created in righteousnesse and true holinesse Eph. 4.24 Holinesse is the sum of the commandements of the first Table Righteousnesse of the second Vse 1. Hence we may have a tryall of our conscience whether it be good or no for upon the goodnesse of our conscience depends the peace of this world and another Heb. 13.18 Examine your selves Doe you keep Gods commandements as a man would keep his way the apple of his eye his life and soul or his Jewells Else you doe not keep a good conscience There are four sorts of consciences First A conscience that is quiet yet not good As when the strong man keeps the house all that he pâ—ssesseth is in peace Luke 11.21 Secondly There is a conscience which is good but yet not quiet Such was Davids Psal 31.22 when he said in his hast he was utterly cast
out of his sight though it was good yet it did not speak the truth concerning David Thirdly There is a conscience which is neither good nor quiet such was Judas his conscience Mat. 27.3 4. Fourthly There is a conscience both good and peaceable which walks in Gods commandements and if he slip out of Gods commandements he looks at himselfe as out of the way he finds refreshments in walking in Gods ways he could not by any means part with Gods commandements he had rather part with his life and all that he hath But on the contrary if a man keep not Gods commandements he is so far from making scruple of any sin that he allows himselfe in any sin yea in all sin Vse 2. It exhorts us all to take the right way to keep Gods commandemens and to keep a good conscience Obj. What shall we get by this Answ In keeping Gods commandements is great reward You shall keep a good house at home and favour in heaven A good conscience is worth keeping it will uphold thy heart against all discouragements thou shalt meet withall in the world and thou shalt have peace with God by keeping his commandements you shall keep a good conscience which is a continuall feast The peace of a good conscience is the greatest blessing in the world nothing in the world can take it away A man may keep all other things and yet not a good conscience but without a good conscience what good will they all doe thee at the last day Wherefore above all things have a care to keep it it will be more joy to thee then all worldly contentments Psal 4.6 7. 3. This may be matter of comfort and consolation to every such soule that hath a care to keep Gods commandements for such a man keeps Gods favour in heaven and a good conscience on earth which is a continuall feast 1 JOHN 3.23 And this is his commandement that we should believe on the Name of his Son Jesus Christ and love one another as he gave us commandement IN this Verse he shews you what this commandement is in keeping of which we obtain the grant of our prayers This is his commandement that we believe in the name of his Son Jesus Christ and that we love one another Doct. That in stead of loving God with all our hearts the great and first commandement now is that we believe in the Name of the Lord Jesus When the holy Ghost would rank all the commandements under two heads he reduces them to these two First That in stead of loving God with all our hearts we must believe in Jesus Christ Secondly In stead of loving our neighbour as our selves that we love our Brethren as Christ commands When Christ was demanded what was the first and great commandement he answered Thou shalt love the Lord thy God with all thy heart and the second is like unto this Thou shalt love thy neighbour as thy selfe Mat. 22.36 to 39. But the Apostle John he sums up the commandements in these two He saith not here these are the commandements but this is the commandement As if he should have said there is no more commanded of God 2 Tim. 1.13 Keep a pattern of wholsome words which is the sum of them Faith and love in Christ Jesus Q. What is meant by the Name of Jesus Christ Ans Here is not meant the letters or syllables of the Name of Jesus There is no other name under heaven whereby we can be saved but by the Name of Jesus Acts 4.12 It were superstition to believe there were virtue in the letters or syllables of the name Jesus He means there is no person under heaven whereby we can be saved but onely by him who is named the Lord Jesus As it is Gen. 13.4 Abraham called on the name of the Lord that is upon the Lord Phil. 2.10 The Apostle saith At the name of Jesus every knee shall bow So Isa 45.24 there you may see what is meant by the Name Jesus and what is to bow to the Name Jesus Rom. 14.11 To bow to or worship the Name Jesus is to worship the Person of Jesus He doth therefore add Name to the Lord Jesus because we do believe in Christ by those attributes given to him it is by Christ we are saved Now if we did not consider him as a Priest a Prophet and a King he could not have saved us these offices of Christ are the name of Christ Q. What is meant by believing in his Name A. There are three acts of Faith in believing in the Name of the Lord Jesus 1. To be perswaded of his goodnesse and promises Doubting is opposed to faith Rom. 4.20 Doubting and perswasion are acts of the minde 2. Faith is an act of a mans will whereby he trusts on the name of the Lord Jesus Not to beleeve in God is not to trust on God for his salvation Psal 78.22 Credere in Christum 1 Pet. 2.6 is as it were to rowle our selves upon Christ There are two things in Gods promises 1. Truth 2. Goodnesse Vnderstanding believes the truth will accepts and closes with the goodnesse These be acts about a promise 3. There is a true faith but yet weak which doth not reach to those and yet reach to believeing in his Name and hath salvation by his Name which is when a man can abide by the Lord and will not away till he blesse him like Jacob Gen 32.26 This is the same with drawing neer to God Psal 73.28 A man draws neer to God when he is willing to forake all his lusts and can find no satisfaction in earthly things but onely in the Lord. Reas 1. It is a work of greater honour to God to believe in the Lord Jesus Christ then to love God when we know him to be our friend When a Christian doth first begin to believe in Christ he doth not take God as a friend but as an enemy now to cleave to God when he is an enemy is more then to love God when he is a friend unto us For a soul to throw it self on God when he is terrible and seems as an angry God now not to let him go till he shews us mercy is a famous thing The faith of a weak Christian becomes more famous then the love of a strong Christian The one hath had the experience of Gods love the other never felt the warmth of Gods Spirit in the heart 2. This doth magnifie the grace of God because such a soul as believes in Christ doth rely on Christ for every blessing he doth not trust on the best graces he hath received he doth not trust on his own faith but he trusts on Christ for the favour of God and he believes that for his sake every promise shall be fulfilled This great commandment gives God Christ all the honour 3. Because by faith we rest on God for all the good we stand in need of Rom. 4.16 4. From the wickednesse of
us 2 This shewes the exact justice of God though he be infinitely compassionate and gracious yet he will be satisfied and yet rather then the creature should perish in suffering God in his infinite wisdome devised a mean how all our sins should be done away 2 This sets forth the wonderfull miserable estate that we had plunged our selves into so great as that all the men in world and all the Angels in heaven because finite creatures could not have delivered us 3 This shewes us what course to take to have our sins pardoned If God have sent his Son to be a Propitiation for our sins we must take the same course that they did of old Levit. 4.4 we must confesse all our sins and offer up Christ and intreat God that Christs blood may speake better things then the blood of Abel 4 This may be a ground of tryall whether we have found Christ Jesus to be a Propitiation for our sins see whether his blood hath been sprinkled on thy soul so that now thou findest peace in thy soul But how shall I know whether I have found true peace for there is a peace when the strong man armed keeps the house Luk. 11. Answ Satans peace is not a peace which passeth understanding Phil. 4.7 Gods peace doth when a man hath peace which passeth understanding it is such a peace as is carefull to preserve it selfe and 〈◊〉 then a man will loos it he will loos all the world 5 This is a comfort to all such souls for whose sins Christ is a propitiation he makes now the Father to be reconciled to them and well pleased with them 1 JOHN 4.11 Beloved if God so loved us we ought also to love one another This is the conclusion of the argument stirring up to the love of one another here heaven and earth meet as it were in one exhortation Doct. Such love of God to us is a president and pattern of like love in us to our Brethren How did God so love us So as is described in the two former verses set forth to be 1. a manifest love vers 9. Gal. 4.4 2 A bountifull and large love he spared not his Son he sent him out of his bosome into the world a man will not send his Son into an ill air 3 When we loved not God when we were enemies and strangers he cast about how he might by sending his Son reconcile us to himselfe this is free gracious love so we should love one another in manifest bountifull gracious love see some Scripture pressing this president Ephes 5.1 2. if he hath so loved us as he hath given himselfe an offering of a sweet savour the more good offices should we doe to Gods people expose our selves to in jury for them Ephes 4.32 Reas 1. This argument is of great force as the Apostle applies it both to the subject and object of this love 1 In regard of us that are beloved of God children should be like the parents therefore the Apostle presseth the argument from our near conjunction with God Ephes 5 1. and the resemblance that ought to be between God and us Mat. 5.44 45. as we look to approve our selves as children of such a kind gracious tender hearted Father so to be to our Brethren 2 In regard of us as loved of God there is an equity required in our giving and receiving Mat. 10.8 as we have received love so give Mat. 18.33 34. Oughtest not thou to have forgiven c. ought we to be so rigorous to our brother when God is so gracious to us 3. From the just recompence of love we owe to God that hath loved us where we sow more seed we look for a more plentifull harvest Matth. 25.28 not to give God his own with advantage is a part of unjustice in us our love cannot much reach to God but as David Psal 16.2 3. 1 Cor. 12.7 the members of the body serve for the help of the body pour all Gods love upon his Saints David inquires if there be any left of Jonathans house that he might shew kindnesse to 2 Sam. 9.2 the kindnesse of the Lord as if David had been bound to it by the Lord. 2 Look at them that are to be loved since they have received such love we are to love them from the firmnesse of Gods love to them which we cannot reverse therefore to be beloved of men and Angels Numb 23.20 he hath blessed and I cannot reverse it my curses cannot pierce through Gods blessing towards them it 's a vain thing to hate there where God hath blessed we may say How can I hate where God hath not hated He hath loved and I cannot reverse it it is not for the creature to be so sawcy malepert to dare to bestow his hatred where God his love and blessing when Isaac had blessed Jacob the younger brother Gen. 27.33 34. though Esau did intreat him and fought it with tears though his own affection weâ—t that way yet he would not reverse it 3 From the danger that may befall our selves if we love not where God hath loved 2 Chron. 19.2 3. The wrath of God hath gone out against his children when they have loved where God hath hated So when we hate where God hath loved the wrath of God is gone out against us What displeasure did befall Jehosaphat was he not a prosperous Prince there were only some few ships broken in going to Tarshish he met with no great matter of wrath but yet because he joyned in league and affection with Ahab Gods enemy wrath was gone out and did not return in vain but fell foul upon his children his eldest son proved a persecutor As Jehosaphat put forth love to Gods enemies so his own bowels hated Gods children So if we shall be straight hearted where God hath loved Gods wrath is gone out against us and will finde either us out or our children Vse 1. Reproves all such strangenesse or enmity that is found in Gods people towards the brethren one would think they should love one another that have Gods love shed abroad in them yet this exhortation shews they are backward in this duty When Gods people are young beginners and new come on then they think they can never love Christ nor his servants enough so Mary Luke 7.47 when her sins were now forgiven her many debts forgiven her she loved the creditor much but St. John implies that his old age had need of this exhortation what through love of the world themselves and their lusts the people of God grow cold in their love to God and his servants This argument of love St. John doth presse in all this Epistle and the danger of the contrary is great you renounce the resemblance of your heavenly Father you are not like him you cannot love them so manifestly freely and largely as God hath loved us we expose our selves to the losse of the sense of our comfort This is one reason why we
yoke grievous What made Herod and Demas and others think Gods commandements heavy but their profits and pleasures Vse 1. May serve to teach those that would walk on in a Christian course with freedome and liberty to wean their affections from the love of the world Bear a crucified affection to the contents of the world and then Gods yoke will not seem heavy 1 Though the commandements be great and heavy yet as a man is so is his strength When a man hath got victory over the world hee hath got Christ in his soul and so through the strength of Christ he is able to prevail 1 John 4.4 And withall there abides with him the mighty power of Gods Spirit and Gods Word which affords him mighty strength 2. There is a weakning of the enemy All the weapons that Satan useth are took away when a man hath once overcome the world were a man advanced to the stars he would see the stars to be huge immense things far above that they seem now and he would look at the earth as a small point But if we stand here below we look at the earth as a great thing We think worldly honors and preferments great dignities and the stars we think them small things because we stand below and are renewed from them but in case God lift us above the world and we might have our eyes enlightened to see the greatnesse of Gods favour and Christs blood and heavenly things why then those earthly things would seem small If we would therefore walk in an enlarged frame let us esteem earthly things as small matters worth little regard and account heavenly things as worthy your highest esteem and chiefly to be looked at 1 JOHN 5.5 Whâ— is he that overcometh the world but he that believeth that Jesus is the Son of God Doct. THe faith that overcomes the world is faith in the divinity and Sonship of Christ. Who is he that overcomes the world but he that believeth that Jesus is the Son of God When Peter had made that profession of his faith Thou art the Christ the Son of the living God what saith Christ to this Blessed art thou Simon c. Mat. 16.16 17 18. This confession made Simon to be a rock and upon this rock of Peters confession Christ built his Church So that if you ask upon what foundation the Church stands it was upon this faith and against this faith the gates of hell and all the judiciall power thereof shall not prevail What is it then to believe that Jesus is the Son of God 1 He that believes that that Jesus whom Judas betrayed and the Jews crucified is the Son of God 2 He that believes that he is the Son of God in whom he is well pleased Mat. 3.17 So that he is that mighty power and wisdome of God in whom his Father is well pleased This faith overcomes the world 1 Because this kind of faith cannot be attained by any humane means but by an heavenly revelation from God the Father Mat. 16.16 And in that age when St. John wrote this there was no humane reason to induce us to believe it 1 All antiquity of the Gentiles was against it They had heard of Jupiter Apollo and Hercules but Christ seemed a new God to them Acts 17.18 2 All authority was against it 2 Cor. 2.8 None of the Princes of the world knew of it 3 The universall consent of all the habitable world was against it save onely a smal handful of people that believed him to be the Christ the Son of God 4 There was something in reason founded against it for a man to look for salvation from a poor Carpenters Son from a despised man one that was excommunicated and crucified and could not save himself for a man to look for salvation from him was more then flesh and blood could reach for the poor thief upon the Crosse to see him on the Crosse and yet to beg of him a Kingdome and after death too this was such a faith as overcame the world This flesh revealed not to take a man at the worst and then to believe on him for salvation Object But now who is there that believes not Jesus to be the Son of God Answ 'T is true We have now all those arguments to prove him to be the Son of God which they wanted We have the antiquity of many hundred years we have authority on our parts and the universall consent of the whole Christian world hath now taken up such a principle and for reasons we have reason enough seeing so many ages so many wise and great men consent to this truth And therefore it 's now lesse wonder to believe Jesus to be the Son of God What then Is St. Johns argument of no force now Yes certainly therefore 2 we say It 's no great matter to believe Jesus to be the Son of God upon humane credulity of antiquity universality or humane reason That 's not the faith that overcomes the world but it must be such a faith as is wrought in our hearts by God himselfe and this faith far differs from humane credulity 1 No man that believes Christ to be the Son of God by this divine faith but looks up to him for salvation Look unto me and be saved all ye ends of the earth Isa 45.22 2 If we look at Christ as the Son of God this faith hath an efficacy in it to work in us contrition and mourning for our sins whereby we have crucified the Lord of life Acts. 2.37 When they heard that was the Christ whom they had câ—ucified they were pricked in their hearts Zach. 12.10 To such as be-believe thus Christ is made the author of eternall salvation Heb. 5.8 3 From the mighty power and virtue a faithfull soul derives from Christ to overcome the world when you look at all the world and all the comforts thereof and compare them with Christ you shall find them so vain and empty that there is no comparison Psalm 73.25 Mat. 16.24 What is there in the world that would be equal with Christ Did not Moses on this ground despise all the treasures and pleasures of Aegypt because he had seen him that was in the bush Heb. 11.27 That was the Lord Christ The transcendent worth a Christian findes in Christ far outswayes all worldly dignities Vse 1. Of encouragement to a Christian soul against all temptation For if this faith overcome the world then it will overcome Satan and the corrupt lusts of thine owne heart and therefore this faith cannot be overcome but is secure against all enemies If it were possible that our faith could be extinguished then this were not true that Faith overcomes the world If a man therefore lose his faith such faith was never true 2 It teacheth us the exceeding danger of the love of the world How many are there that rise early and sit up late that spend their whole care and pains to get worldly wealth
Why do you think this a safe condition Would you not think him an infidel that would not believe that Jesus is the Son of God If a man be overcome of the world truly he believes it not that Jesus is the Son of God and can such a man be a Christian Obj. What say you Were there never any good men overcome of the world What say you to those that recanted in Q. Mary's dayes for fear and after repented and were burnt for their profession What say you to Peter Answ A godly man in a combate may be overthrown yet not overcome as it is in wrestling a man may get the foyl and yet afterwards rise up and get the victory so oft-times a foyled Souldier gets the day So Peter though he were foyled at that day and yet when he got up again and afterward was charged not to preach in the Name of Jesus he overcame all Whether it be meet to obey God or man judge ye Acts 4.19 Indeed if a man be thrown down and there he lyes and takes no care to get up again look at him as no true believer therefore look not at these as things that may stand together to serve God and man and the world too So respect the world as that you ever look at Christ to have incomparably more worth then all the world and let your chiefest love and endeavour be towards him Vse 3. Of consolation to them that maintain this principle that Jesus is the Son of God Why you may assure your selves that the world shall never overcome you Look up to him as your Saviour for your salvation Look so on him as to mourn for your sins and obey him as the eternal Son of God Keep this faith in exercise and you shall not be overthrowne or if you be it will so raise you up and recover you that you shall overcome at the last 1 JOHN 5.6 This is he that came by water and blood even Jesus Christ not by water onely but by water and blood and it is the Spirit that beareth witnesse because the Spirit is truth IN the former vers he had shewed that faith overcoming the world is faith in the divinity and Sonship of Christ Now in these words he describes Christ the object of our faith 1 By his manner of coming This is he that came by water and blood 2 By the witnesse that is born of him 1 In generall the Spirit v. 6. Then 2 In heaven and 3 On earth v. 7 8. 1 For the furniture of his coming He came fully addressed for the works of our redemption he came by water and blood By water is not meant their legal oblations for he speaks of such a water as bears witnesse that Christ is the Son of God to this day which they do not By this water therefore is meant the clear water of sanctification spoken of Ezek. 36.25 26. wherewith our Saviour Christ came abundantly furnished fit to be our redeemer By blood is meant the blood of his sufferings Doct. That Jesus Christ came to execute his office by the water of sanctification and by the blood of redemption It is he that came to overcome the world to redeem us How By water and blood Why by water and blood both 1 From the end of his coming that he might fulfill the types of the Law In the old Law no Priest might enter upon his office upon pain of death but he must first wash his hands and feet Exod. 30.19 20. Which shews how carefull we should be to come with clean hearts and hands to Gods service and it typed out that when the Lord Christ should take upon him his Priestly office he should come free and spotlesse from all sin and he did so so that â— guile was found in his mouth Pilate himselfe testified of him I finde no evill in him 2 As they came by water so they might dot enter into the holyest place except they were first sprinkled with blood Which signified that it was needfull that Christ should come by his own blood to expâ—ate our sins Heb. 9.7 to 12. More particularly Q. 2. Why shoald he come by water that is throughly watred from all sin Answ 1. It was fit he should be such a one that he might not expiate for his own sins Heb. 2.25 to 29. Had there been found the least sin in Christ all the blood he spilt would have been little enough for himselfe 2 That his sacrifice might be available for us Had he been unjust himself he could not have redeemed us 1 Pet. 3.18 But being just himselfe there was no need he should dye for himselfe but for us Q Why was it needfull he should come by blood Answ Had he come never so purely sanctified yet this would never have made attonement for without shedding of blood is no remission Heb. 9.22 He came by blood therefore 1 That by his blood and sufferings he might purchase out of his Fathers wrath a Church unto himself Acts 20 28. And by that blood not onely the elect but all the creatures are purchased at least to be serviceable to the Church Christ bath bought all things quick and dead either for his Churches comfort or affliction 2 Cor. 3.22 23. All power in heaven and earth is given into his hand Psal 2.8 2 That he might make at onement for our souls It was impossible that the blood of Buls and Goats should expiate for our sins but as they look at Christ his blood is given to be an atonement for our sins Heb. 9.12 13. And it makes an atonement not only between God and us but also between Jews and Gentiles Eph. 2.17 18 19. Whereas before the Gentiles would not become Jews by reason of their hard ordinances now Christ took away that wall of separation 3 That he might procure not only Gods favour but this fruit of it the remission of our sins Mat. 26.28 4 That by the price of his blood he might purchase the inhabitation of his Spirit to us that he might procure it for us that our consciences might be purified Heb. 9.14 This blood purifieth our consciences The blood of Christ cleanseth us from all sin 1 John 1.9 And that is done by putting in us a a Spirit of grace which purgeth us from all uncleannesse and sin and adorning us with the contrary graces of piety humility patience Christ by his cursed death for us hath procured a Spirit of â—race for us which purifies our consciences from the guilt and from the stain of sin Heb. 9.14 5 That he might confirm his new covenant the New Testament to us Mat. 26.28 This is the blood of the New Testament which is shed for many for the remission of sins Now without the death of the Testator no Testament is in force Heb. 9 1â— to 21. It 's accounted a sacrilegious thing to violate the Testament of the dead So it is with Christ for a man to call any of his promises into
question is a sacrilegious violation of his Testament 6 That he might keep in us everlasting nourishment to feed on in our hearts John 6.56 So that his blood may be his wine to chear us that by the comfort of his blood and mediation applyed to our souls we might have wherewith to sustain our selves in the worst times This is meat indeed and drink indeed no nourishment our souls can feed on but this our souls cannot feed on pleasures and profits spirits must feed upon spiritual things Those are beggerly naked souls that have nothing but lands and riches to feed on the souls food is holy spirituall things and if the ordinances yeeld you any good or comfort whence comes this but only from the blood of Christ that hath besprinkled all these ordinances and made them effectuall Heb. 9.19 It 's the blood of sprinkling that makes every ordinance effectuall to us 7 He came by blood to us that so he might open a way to us into the most holy place Vse 1. Teacheth us that a poor Christian that believes in Christ may thereby overcome the world because he believes on such a one as came both by water and blood by the water of sanctification to purifie and cleanse us and by the blood of his redemption whereby he hath procured for us pardon and happinesse therefore whosoever believes on Christ is so sprinkled with the blood of Christ that he is redeemed from the world to become the servant of God he hath all the promises of God which make him overcome all the promises of the world and encourageth him against all difficulties and so assureth him of heavenly glory so that he looks at the world as a thing little to be regarded Vse 2. To stir up all those that desire to get victory over the world to labour to get faith in Christ Jesus who is so abundantly furnished with helps and means for our redemption fit to sanctifie us by the water of sanctification fit to sprinkle us with the blood of redemption whereas if we do not believe on Christ we shall be continually slaves to the world Hence it is that worldlings take such content and comfort in the things of this life and are so discouraged at the losse of them a plain signe they want faith to overcome the world Vse 3. Of tryall what portion we have in Christ Why what feedest thou on If thou hast a part in Christ thou hast a Spirit of God within thee to comfort thee thou findest the ordinances sprinkled with the bloud of Christ to feed on thou canst say to the flattering world I have better meat and better comforts to feed on then the world can yeeld Psal 4.6 It 's poor nourishment for spirits to feed on the husks of this world but a Christian findes the blood of Christ the only food of his soul and the world to be his Servant and not his Master But if we have no higher matters to feed on then the profits and contents of the world the Spirit of God and grace we relish not why then truly Christians we are not 4 If thou wouldst use the priviledges which come by Christ why this is the way Believe on the Lord Jesus and then he is come for thee by water and blood Distrust therefore thy owne righteousnesse rest upon Christ live in such places where Christ is dispensed in his ordinances that so being brought on to believe thou mayst finde Christ to thy salvation 5 Of consolation to such as renounce the world and esteem Christ to be better worth then all the world why thy hope is not frustrate thou believest on such a one as came by water and blood so that though thou be unclean and thy works defiled yet he came by water to purge and cleanse thee Exod. 28.37 38. And what though thy heart be full of many sinful lusts yet thou trustest on one that can by blood make attonement for thee to procure his Spirit and when thou dyest to give thee an open entrance into the most holy place 1 JOHN 5.6 This is he that came by water and bloud even Jesus Christ not by water onely but by water and bloud and it is the Spirit that beareth witnesse because the Spirit is truth IN these verses as we heard Christ is set out 1. By the manner of his coming he came by water and bloud 2. By the witnesse born to him which are First in generall the Spirit v. 6. Secondly more particularly the witnesses are distinguished into two parts three in heaven and three on earth v. 7 8. It is the Spirit that beareth witnesse here Christs coming is confirmed by the witnesse of the Spirit and that Spirit amplyfied by the certainty that Spirit is truth By the Spirit is meant the Spirit of God breathing in the Word and in the conscience of Gods people both are here included For 1. the Spirit breathing in the Scripture is one of the chiefest testimonies that is born to Christ John 5.39 and therefore this witnesse may not be omitted 2. By the Spirit is meant the Spirit as it breaths in the consciences of Gods people for though the Spirit be strong in the Scripture yet how shall I be ascertained of that truth of the Scripture but by the consent of the same Spirit in my heart It s the Spirit in our hearts that witnesseth to the truth in the Scripture John 3.33 and therefore it s called a Seal 2 Cor. 1.20 All the promises in Christ are yea and amen how appears that by the Spirit breathing in our hearts Quest What is that the Spirit witnesseth Some understand it thus The Spirit bears witnesse that the Spirit is truth if there were no other testimony of the Spirit but the Spirit it selfe it would shew it selfe as the Sun shews its selfe But first the Apostle hath not occasion to speak of the witnesse it bears to its own truth but the scope of his speech is to speak of the witnesse that is born to this truth that Jesus Christ came by water and bloud and therefore the witnesse here spoken of is of the Sonship of Christ and of his powerfull coming and to this the Spirit bears witnesse and that Spirit is truth Doct. The Spirit of God breathing in the Scripture and in the conscience of Gods people bears witnesse to our souls that Jesus Christ came to save us by the water of Sanctification and the bloud of Redemption The Spirit breathing in the Scripture John 5.39 It s not the saying of the Prophets nor Apostles that bears such authentick testimony we look at the testimony of them as of Isaiah and Paul Christ speaks of them I receive not the testimony of men John 1.33 Therefore some that have read them have lookd at them as fables 1 Cor. 2.6 7. What is it then that captivates the world to the beliefe of this testimony but the testimony of the Spirit breathing in them What is that Spirit that breaths
these three are one CHrist the Object of our Faith is set out First By the manner of his coming v. 6. He came by water and bloud Secondly By the testimony given him of his coming which is double three in Heaven and three on Earth In this Verse the heavenly witnesses are set forth 1. By the number three 2. By their place in Heaven 3. By their work they bear witnesse 4. By their names the Father the Son and the holy Spirit 5. By the unity these three are one Doct. That there are three Persons yet but one God that doe bear witnesse to the divinity of Christ and of the plenteous salvation wrought by him For Explication Quest Who those three Persons be and why so called Answ The first Person is the Father so called 1. Chiefly because he is the Father of Christ 1 Pet. 1.3 Partly by eternall generation as he is God partly by adoption as he is man 2. As he is the Father of all the Elect 1 Pet. 1.3 5. John 20.17 The second Person is styled the Word as likewise John 1.1 A solemn name given him in his greatest triumph Rev. 19.13 A style seldome attributed to Christ but by St. John in all his Books although some understand it of Christ Heb. 4.12 Christ is called the Word in a fourfold sence he is a Word of wisdome of representation of revelation of promise 1. Christ is a word of wisdome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio now Wisdome is accidental but ratio is essential to a humane soul Now such a thing is Christ to his Father he is the wisdome or reason to his Father Prov. 8.23 24 he is the begotten of his Father they that write of the Trinity expresse it thuâ— the Father from eternity considering and understanding himselfe from this conceiving of the Father resulted the Image of himselfe that was his Son from them both resulted the holy Ghost 2. He is called the Word of God as he is a word of representation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ is the living Image of God Heb. 1.3 the character of the Father like a seal stampt in wax they answer in every point 3. He is a word of revelation John 1.18 No man hath seen God at any time but Christ the Wisdome of the Father hath declared unto us and revealed Gods will it was the Lord Christ that appeared to Adam and Moses and Abraham and Gideon and the rest of the Patriarchs as a word expounds all our meaning and reveals our will so it is Christ the Word of God that reveals the will of God to us 4. He is a word of promise Heb. 11.39 Christ was promised of old but not exhibited till the last days The third witnesse is the Spirit every Person in the Trinity is an holy Spirit John 4.24 yet it is more particularly attributed to the third Person because he works powerfully and effectually all that life and power we see the creature expresse so we see that there are three 〈◊〉 as that bear witnesse to the Divinity of Christ and if three there is a difference in number now there is no dissertion but a Personall difference Heb. 1.3 so that the Father is one Person the Son a 〈◊〉 the holy Ghost â— third yet these Persons make but one in Naâ—â— and so they are one in witnesse Dâ—â— 6.4 Jehovah our God is but one for it is impossible there should be more then one God Nature of it selfe abhors more Infinites then one if there were more Gods then one if many gods how could they be Al sufficient but that one should have the perfection of another Quest What is that they witnesse to Answ They all witnesse Christ to be to the Son of God and that he 〈◊〉 by water and bloud 1. The Father testifies this by that voyce that came down from Heaven Tâ—â— is my 〈…〉 and well â—â—â—sed Mat. â— 17 He 〈…〉 to his works John 6. â—â— 9â— 3â— 36 3â— 2. Christ 〈…〉 himselfe that 〈◊〉 the Son of God by his Ministry as oft as occasion â—râ—â—d John 14 17 â—8 2. By his works John 5.36 3. By his Resurrection he declared himselfe mightily to be the Son of God Rom. 1. 3. The holy Ghost have witnesse of him by descending upon him in the shape of a Dove 2. By convincing the world of sin because they did not believe on him 3. By sealing up this 〈◊〉 to the conscience of men Eph. 1 13. Vse 1. Of refutation of the Jewish heresie that denies the Trinity of the Persons and others that 〈◊〉 the unity of the Godhead all such heresies are here condemned There are 〈◊〉 that bear witnesse in heaven the Father the Wâ—â—d and the Sâ—â—ing and yet theâ—◠〈…〉 Vse 2. Learn here a just 〈◊〉 work of 〈◊〉 faith there is nothing we believe concerning Christ but we â—â—â—e sufficient testimony 〈◊〉 Mat. â— 19 15. At the 〈◊〉 two or three witnesses every truth shall stand now we have sâ—â— witâ—esses thee 〈◊〉 and three 〈◊〉 if therefore we believe this truth we â—et to 〈…〉 God is 〈◊〉 who hath witnessed it 1 John â— 10 But if we believe not Jesus to be the Son of God we make God a lyar because we believe worthe testimony that he hath given us of his Son were not 〈◊〉 hearts slow to believe this truth what need we so many witnesses Object There is none but believes this truth Answ â—â— not enough to believe this upon antiquity or authority or universall consent of the Christian world but God calls us to believe this upon some divine testimony of the Father and of the Son and of the Spirit its 〈◊〉 enough for us â—â— believe that Christ is the Son of God but that God is our â—â—ster in him so that 〈◊〉 that doth not give up it selfe to be conformable to the Image of God the wisdome and revelation of Christ and unlesse the Spirit likewise transform our spirit to holinesse and purity we doe not believe this truth upon any Divine testimony but upon humane credulity Vse 3. If all the three Persons in the Trinity agree together in the witnesse of this â—â—â—th their we see what manner of men we ought to be in our witnesse were we never so many persons as the Persons in the Trinity are three and yet their nature such as they cannot be but one one holinesse one goodnesse one truth so all that worship him though their persons be never so different yet let their spirits be all one 1. Hence learn not to take up a truth upon a slight report God would not commend any work of his to us unlesse he had confirmed it by three witnesses therefore believe not single reports say not he was a good man that said it for God would not put upon us any truth but confirmed it by sundry witnesses therefore believe not every report though brought by a good man let
and believes shall be saved but I repent and believe this say they the Scripture no where saith But say we besides the testimony of the Scripture there is a threefold witnesse in heaven and three on earth all witnessing this truth now their testimony is divine and therefore my faith is divine and they all witnesse to this truth that Jesus is the Son of God and that I believing on him shall be saved Obj. All these are but suavis quidam motus cannot produce a divine faith Answ Can the testimony of men produce an humane certainty and cannot three divine witnesses in heaven and three on earth produce more then an humane probabilty If not how doth the text say their testimony is greater then the testimony of men Object How comes it to passe then that this witnesse is so low sometimes that we can hardly discern it Answ We so grieve the Spirit of God sometimes that he delights not to reveal himselfe to us but this is our own fault that we so black this evidence that we cannot read it but if we maintain and cherish it it will be a strong testimony to our souls Vse 2. For tryal of our faith wouldst thou know whether thy faith be true or not If it be it will convey a double trinity of witnesses into thy heart witnessing that Jesus is the Son of God and that he came by water and bloud If you should resolve most mens faith into its principle you should find most mens faith built upon antiquity and authority and universall consent of all men Why if these be the best grounds of thy saith the Divel hath better grounds of faith then so but if thou find this truth confirmed to thee by the testimony of Gods Spirit within thee this faith will hold tryall Vse 3. Of consolation to all them that find this witnesse in themselves Why they have grounds of full assurance of their good estates seeing they have such divine and certain witnesse of it both in heaven and earth 1 JOHN 5.10 11 12. He that believeth on the Son of God hath the witnesse in himself he that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son c. HAving shewed vers 6 7 8. three witnesses in heaven and three on earth that bear witnesse to the Sonship of Christ vers 9 10. he stirs us up to believe this witnesse 1 A minori If we believe the witnesse of men the witnesse of God is greater 2 From the Divinity of all those witnesses in our hearts and consciences 3 From the nearnesse of this testimony 4 From the danger that follows the not believing this testimony we thereby make God a lyar and he gives a reason of it because he believes not the record that God hath of his Son and he shews what that record is this is the record that God hath given us of his Son even eternal life From the change of the phrase in this 10 vers believing on the Son of God and believing God observe Doct. True faith that believeth God believeth also on the Son of God There is a double phrase used 1 Credere Deo 2 Credere in filium Dei Credere Deo is to believe that there is a God 2 That every testimony God gives us is true Act. 27.25 I believe God that it shall be so as he hath said but to believe on God or on the Son of God is a phrase peculiar only to Scripture not found in any humane Writers Now to believe that there is a God and that his Word is true are acts of the understanding but to believe on God is not only an act of my understanding but of my will whereby I trust on him and rowl my selfe upon him it 's exprest by laying a stone upon a foundation 1 Pet. 2.5 6. Christ lyes as the corner stone of his Church every living stone lyes upon him depends upon him and that is to believe on God to lift up our souls and lye on the foundation John 14.1 Let not your hearts be troubled ye believe on God believe also on me so much belief so much lesse fear and so much fear so much lesse faith Jam. 2.19 The Devils believe and tremble but he that believes on the Son of God feare not this believing on him is a resting on him for many may have faith and not rest on Christ Isa 30.15 In quietnesse and confidence shall be your rest there is no such rowling our selves upon Christ so that as living stones we lye still and quiet upon Christ the corner stone so that you cannot lift off a Christian from his foundation except you overthrow the building and this is when a Chrstian is so established in faith that all mists of doubtings are removed and Gods favour clearely seen and then the soul sits down in calmnesse and quiet Psal 3.5 6. and this hand of faith the children of God are wont to put forth in dangerous times Psal 91.12 He that abideth in the secret place of the most High c. Two things are in God which are the secret place of the Almighty and both exprest in the Name of the Lord. Which implyes 1 his attributes of mercy goodnesse and patience and the like 2 His truth Psal 138.4 Thou hast exalted thy word about thy Name the Word of God doth more comfort and command then any attribute without the Word so that the Name of God is the secret place of God in danger A Christian runs to the attributes and promises of God 2. But if this were all it would exclude from faith all those whose faith is not grown to this quietnesse and rest for many a day is it before we come to such quietnesse and rest but full of doubts and agitations are we as if you commit such a sum of money to be paid at London into a faithfull able mans hand I never doubt of his care or faithfulnesse if I doubt of either my heart is never at rest till I hear how matters goe no Christian ordâ—narily doubts of Gods power and ability but he doubts whether God be willing to put forth his power for my salvation or no hence a poor soule hath many thoughts and cares what will become of his soul yet there is some kinde of saving faith in him that believes his ability and this faith makes him in some measure to lean on Christ as Mark 1.40 the poor Leper came to Jesus and said If thou wilt thou canst make me clean he believed his power yet something doubts of his will yet he comes to him that he might be willing 3. There is a weaker faith then this that is a Christian comes sometimes to doubt even of the power of God that he is not able to shew him mercy and so doubts of it as thus because God hath said That they that have sinned against the holy Ghost shall never be forgiven and they are afraid they
see in us either to pride on covetousnesse or wrath if we would lye smooth and sure in the building we must pare off all these out-running and swellings of our hearts and so bring 〈◊〉 smooth and even we shall lye sure upon the foundation 1 JOHN 5.11 And this is the record that God hath given to us eternal life c. VErs 7 8. having declared the three witnesses in heaven and three on earth that bear witnesse of the divinity of Christ vers 9.10 he exhorts us to receive their testimony in these 10 11. vers he tels us what this divine record is which he presseth us to believe and this record is threefold 1 Of an heavenly gift eternal life 2 That this life is given us by Christ 3 That this life is given only to believers Doct. Eternal life is the gift of God Here two things are to be opened 1 That the life given us by God in Christ is eternal life 2 That this eternal life is the gift of God 1 It 's eternal life 1 John 3.16 Eternal ab ante because it was given us before the foundation of the world it 's more ancient then the world or mans fall and this was not only purposed in Gods Councel but this was manifestly promised before the world began Tit. 1.2 And The Trinity then concluded that the Lord Christ should be made head of all 2 That all that did believe on him should have eternal life therefore it 's said He chose us in Christ before the foundation of the world Ephes 1.4 and therefore God choosing us as members of Christ he promised to Christ that he would give them all eternal life 2 Tim. 1.9 There was not only a purpose of God but a declaration of the same to Christ of this gift our Saviour speaks John 17 6. Revel 13.8 and this gift is more ancient then our actual vocation for a man is said to be given to Christ when he gives up his heart and service to him but this is given in fulnesse of time but we were given to Christ before we were called to the fellowship of his Spirit and adoption of sons John 6.39 2 It 's called eternal life because the fountain and principles of this life are eternal the Word of God was revealed from eternity and of this Word were we begotten 1 Pet. 1.23 And as in seed there is something more material something more spiritual so in the Word there is both the matter of the word and there is the Spirit of the Word John 3.5 Now we are born of the Spirit and this Spirit in us is a fountain of living water springing up to everlasting life John 4.14 3 The continuance of this life is to everlasting He that believes on Christ shall never dye but have everlasting life John 3.36 John 5.24 and this eternal life is a record which God hath given us of his Son because the gift was given to Christ and througst him as by our Head is the life conveyed to all the members 2 This life is a gift of God Rom. â— 23 All the life we have is Gods gift There is a fourfold life and all given us by God First The life as justification is a free gift Rom. 5.15 we lay all dead in sin now the pardon of all these is the very life of our souls Col. 2.13 Secondly There is a life of holinesse whereby we live to God are for his â—nds and walk by this rule and this life is the free gift of God Ephes 2.4 â— Thirdly There is a life of consolation which is called a mans life 1 Thes 3.7 8. We live if you stand fast he means a life of comfort and this life is given by free grace 2 Cor. 1.4 5. When God so comforts a poor soul he is to be looked at as the Father of mercies and God of all consolation Fourthly There is a life of glory which God hath given us by Christ Rom. 6.23 Reas 1. A minori If our naturall life be Gods gift how much more this spirituall and eternall life Job 10.12 Thou hast granted me life and favour and he speaks of naturall life that is thou in thy favour hast granted me life and preservest it Now if that be a gift of God as it is for it was neither Father nor Mother that could give us life how much more is eternall life the gift of God It was Mephibosheths speech to David 2 Sam. 19.28 What was all my Fathers house but dead men before my Lord the King so take us without Gods gift we were but all dead men before him Now if this naturall life be a gift of God and that of his favour too how much more is this spirituall and eternall life a free gift from God 2. All our life must needs be Gods free gift by removing all that might concur to the making up of our merit of this life Four things must concur to merit which are all wanting in this gift 1. If you would merit you must prevent the other in giving but who hath given to God first Rom. 11.35 and if we give God but his own how then doe we merit 1 Chron. 29.13 14 15. 2. In the nature of merit is required that what we give we should give â—eely not of due debt nor due recompence Luke 17.9 10. If we doe but ouâ— duties what doe we merit When we have done what we can we have done but our duty and how then doe we merit 3. What merits at Gods hands should be perfect and parâ— without spot else it deserves nothing Now our best righteousnesse is defiled Isa 46.6 Exod. 28.38 Our best offerings if God did not accept of them in Christs holinesse he might justly reject them 4. In all merit it is requisite that there should be something proportionable betwixt the work and the reward now what proportion is there between naturall life and spirituall and betwixt our life of grace and the life of glory Our sufferings which are the highest part of our obedience they are not worthy to be compared to the eternall weight of glory indeed they work for 〈◊〉 a plentifull recompence of reward 2 Cor. 4.17 But this is through the free gift of God Vse 1. For reproof of Popish merit if eternall life be the free gift of God then the life of grace is not given us of merit ex congruâ— not this life of glory ex condigno if it be gift then sure we pay no answerable price for it there is no purchase on our part but a gift on Gods part I would know whither this naturall life was given us of merit who dâ—re say â—e hath merited to be a man rather then a Beast of a Serpent or a Toad and how then can we say our eternall life is of merit Doth not every Christian freely confesse at his first conversion that if God should utterly cast him off and never shew him mercy just and righteous should his proceedings be
the fruits of his mediation 2. In our hearts and wills we have Christ when we look at him as our chiefest good that there is nothing in heaven or earth that we desire in comparison of him this is an act of the will and affections Psal 73.25 Psal 42.1 2. this is called hungering and thirsting after Christ No hunger is satisfied without eating of that we hunger after so when a soul hungers and thirsts after Christ give him pleasures and profits yet they satisfie not except you give him Christ and this is an high point of worship Gal. 6.14 when our hearts are set on him that our chiefest care is to get him our greatest griefe to lose him our chiefest delight in him why if we be thus affected to Christ we have him Object The Church earnestly desired and sought after Christ yet found him not Cant. 3. 1 to 4. Answ 1. She could neither have sought after him nor desired him except she had had him 2. When she sought him and said She found him not she means I found him not in that measure of peace and comfort and fellowship I desired but yet she had him for she said She sought him whom her soul loved Secondly Such a soul as it thus highly prizeth and desireth and hungers after Christ so it debased it selfe the more we esteem him the more we debase our sâ—lves the more we love him the lesse we love our selves when Christ once revealed himselfe to Jâ—b Job 40.3 What laid he Behold Lord I am vile see Job 42.4 5. No soul that highly prizeth and affâ—cteth Christ but the more he dâ—saffects and loaths himselfe as unmeet to come into the presence of Christ Isa 6.4 5. Then said I woe is me for I am undone because I am a man of unclean lips for mine eyes have seen the King the Lord of Hosts the more he sees Christ the more he abhors himselfe as an unclean and abominable thing that if he could he would goe out of himselfe this selfe-denyall is the first principle in Christianity Luke 9.23 3. We worship Christ in our lives by our obedience in doing his will and by patience in suffering for him Our obedience is a true worship of Christ 1. When a man hath such respect to all Gods Commandements in his heart that there is not one of them but he hath respect unto and submits his heart to it this is a principall part of Gods worship Psal 119.6 2. When he hath respect to them all in his conversation 2 Cor. 10.4 5. The Gospel of Christ brings every thought into subjection now this is a marvellous worship of Christ when a man hath not a thought in him but it is subjected to Christ 4. We worship Christ in our lives by our patience in suffering if the Lord call us to suffer for him when we can sit down quietly and rest well contented to endure his good pleasure with patience this is a principall part of Gods worship 1 Sam. 3.18 It was a good testimony of Elies sincerity when he heard of a wofull judgement denounced against him It is the Lord let him doe what seemeth good in his eyes we have the Lord for our Lord when we give him leave to rule us as he pleaseth and patiently submit our selves unto him in every thing Job 1.21 an argument we have God for our God otherwise how should we complain and murmur at the instruments Psal 39.9 Lam. 3.29 The Church complaining of her misery tells us the frame of her Spirit in such a time it is good to bear the yoak in our youth she sits alone and keeps silence Psal 62.1 2. Micah 7.7 8. This is a solemn worship of Christ if God call a man to suffer for his Name divers evills he is so far from being ashamed of it that it is his glory and rejoycing if any man suffer as a Christian let him rejoyce in that behalfe when a man is thus framed to obedience in doing and patience in suffering the will of God such a soul is a true worshipper of Christ and by worshipping him we have him if contrary we look at Christ as no such excellent thing but are ashamed of him if we can look at our selves as great men in the world and scorn to seek and mourn after Christ when we will not be under Christs yoak but scorn to stoop to him in every thing and by no means we will endure any hardship for him why then we doe not worship Christ and if we doe not worship him we have him not and not having him we have no life 5. We are said to have Christ by purchase this is exprest partly in that parable Mat. 13.46 One way to have this Pearl is to buy it see Isa 55.1 2. Come and buy yea without money why without money Cant. 8.7 If a man should give all the treasure of his house for Christ they would be greatly dispised Acts 8.19 when Simon Magus offered money for the gift of the holy Ghost Peter tells him Thy money perish with thee yet many times without parting with money we cannot have him the holding fast of money oft-times looseth Christ upon this ground the young man went without him Mat. 19. 21 to 25. Upon the poynt of money Christ parted with the Pharisees Luke 16.14 In three cases money must be parted with else you shall not purchase Christ First When the Lord upon some speciall command requires it as he did the young man expressely now for him to stick for money for want of parting with it he lost Christ upon the same point Ananias and Saphira lost Christ because they kept back some of the price Acts 5.1 2 3 4. a fearfull judgement felt on them to shew how dangerous it is to stand upon tearms with Christ in this case money must be parted withall Secondly When in times of persecution a man cannot have Christ with peace and purity unlesse he be willing to part with all for him as sometimes the mâ—rket goes higher sometimes lower but at what rate soever it goes a Christian is resolved to take Christ at the highest rate sometimes unlesse a man be content to be spoyled of all his goods he cannot have liberty of conscie ce in this case set money and goods and lands and all goe and suffer joyfully the spoyling of your goods Heb. 10.34 Thirdly When sometimes by laying out money we may win Christ as in case we want a good Ministry among us and cannot have it unlesse we be williâ—g to lay out money for obtaining the Gospel and this he calls sowing to the spirit Gal. 6.8 As a man by laying out money provides things needfull for him so when a man layes out for spirituall uses he shall of the Spirit reap life everlasting In these three case money must be parted with and yet if you think money can purchase Christ you are not worthy of him 1. Christ must be purchased by parting with all those strong
Christ but not Christ himself and such gifts as might tend to profit but Peter tell him Thy money perish with thee Act. 8.18 19. So Balaam wished O that I might dye the death of the righteous Numb 23.10 but he desired not Christ but own happinesse and freedom from hell and misery and therefore what ever gift he had besides as indeed he had a goodly gift of prophesie he never sought Christ in any of them Nay further a true christian that affects Christ himself seeks him not only without respect to profit or gain or happinesse hereafter but even here in this life in the Ordinances of God wherein he seeks for help against his lusts for increase of grace for supply of comfort he doth not so affect them as to find Christ in them When David fled from Absalon and the Priests carryed the Ark after him as knowing they should never meet with a Prince that more favoured and upheld Gods worship then he David bad the Priests carry back the Ark again If I shall find favour in the eyes of the Lord he will bring me back again and shew me both it and his habitation but if he say I have no delight in thee here I am let him doe what seemeth him good as if he had said the Church shall not be so much prejudiced as to be deprived of the Ark of God for my sake without which they cannot offer their solemn Sacrifices nor find the presence of God therefore he considers that thereby Gods Name should be dishonoured and the Church wronged and rather then he would doe that he would part with the very Ark the presence of God and his Ordinances which yet was his greatest care and desire Psal 27.4 Now this is an argument of grace in sincerity to be willing to part with the Ordinances rather then have God dishonoured and the Church prejudiced This was Moses care rather then God should be dishonoured by the Heathen he would have God blot his name out of the book of life Exod. 32.32 33. A true christian perfers Gods honour above the pardon of sin above the best graces yea above salvation it self if a christian desire the Ordinances it is that he may find the beauty and loving kindnesse of the Lord in them Psal 63.1 2 3. if he desire the subduing of his lusts it 's not so much for his own comfort as that the power of Christ might he magnified in him he desired salvation if he desires gifts and graces it is not that he might be made excellent but that the grace of Christ might be magnified in him if he desire salvation it not so much for his own joy and happinesse as that he may be with Christ Phil. 1.28 having a desire to depart and to be with Christ which is far better Cant. 5.10 My beloved is white and ruddy the chiefest of ten thousand not only of persons but the chiefest of ten thousand benefits and priviledges which God gives pardon of sin and grace and comfort and salvation it self Christ is better then all these and he that thus affects Christ hath the Son and so hath life Grounds of this 1 Christ must be so received as God gives him but God gives us Christ first in every Ordinance when Philip preached to the Eunuch it 's said he preached Jesus to him Act. 8.35 So in the Sacrament you must first take and eat his flesh and drink his blood and then you have remission of sins Mat. 26.26 No gift of grace but is given through Christ if it be lively and true Herod received joy Jehu zeal Ahab humiliation but none of these received life because they received the shell and not the kernel the casket and not the Pearl the gift but not Christ and therefore their graces were not lively Simon Magus believed yet had no lively faith because Christ wanting except we find Christ we find no true grace Hos 4.8 in me is thy fruit found without me you can doe nothing Joh. 15.5 Hence let us gather an estimate of our selves whether we have life or not If you have the Son you have life try therefore whether you labour not more for the loaves for the benefits of Christ then for Christ himself if thou findest thou comest to the Ordinances rather to find Christ then the pardon of sin and comfort and happinesse and salvation if with the Church in the Canticles thou seekest Christ and not the loaves if thou with her inquirest of the watchmen where thou mayst find him whom thy soul loveth if we thus affect Christ we have the Son we could never have sought him thus if he had not first sought us but è contra if we have longing desires after pardon of sin and after grace and salvation those desires indeed are ordinarily sincere but there may be an Harlots affection in them as an Harlot seeks her an husband not for his persons sake but for his goods sake that her debts may be paid and that she may be a sharer in his wealth now she seeks him not for his ends but for her own so if a man shall desire Christ that he may have his sins pardoned and his conscience pacified and seek not Christ himself why this is but an whorish affection whereas one that loves her husband she will have him though she have but the bare man though she begge with him so one that truly loves Christ he would be glad and think himselfe happy to have him though he should never see good day after never find peace or quiet after Whom have I in heaven but thee and there is nothing on earth that I desire in comparison of thee This will exclude from having of Christ 1. All such as are so far from seeking Christ himselfe that they doe not seek the benefits of Christ they look at grace and christian duties as melancholly wearisome things for pardon of sins they never look after it and for heaven they hope they shall doe as well as others why these men they will neither have Christ nor any thing of his 2. This excludes such from having Christ as have more desire of his benefits then Christ himself pardon of sin and grace and peace of conscience and comfort that they look after but Christ they forget why as yet our seeking is not sincere if a woman perceive that her love seeks more for wealth and dowry then her person no wonder if she hold off so if Christ find we come to him and seek for pardon of sin and grace and peace more then for himself no wonder if he keep off and hide himselfe from us because this may come from self-love from respect to our own good and yet nature teacheth us not to seek such things and those desires are ordinarily good beginnings for indeed christians at first are full of self-love but yet Christ will never fully reveale himselfe till we seek his person rather then his gifts therefore first labour to get Christ
fear Luke 1.74 75. Such a man is not afraid what flesh can doe unto him Psal 3.5 6. I will not be afraid though ten thousand shall compasse me about I will ly me down and sleep quietly the fear of men shall not break his sleep so Psal 56.3.10 11. this holy tranquility frees us from all fears and this liberty is proper to a Son he fears not others so he may please his father he knows his Father will give him protection and provision Rom. 8.37 2. He hath a liberty from the dominion of sin sin hath not that power to carry him captive Rom. 6.4 Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death that is the Spirit of grace that commands and rules me like a law hath freed me from the law of sin and of death that a Christian is now but a beginner of sin sin hath not that power over him that formerly it had time was when I could not break off from evil company but now the Law of the Spirit of life hath set me free from them many a valiant spirit fears not death many a souldier venters upon a Canons mouth but yet I presume he is captivate to many a base lust but a Christian is not only freed from the fear but the bondage of sin 3. He hath liberty from being servant unto men 1 Cor. 7.23 Ye are bought with a price be not servants of men he doth not mean that they should shake off all obedience and subjection but though they should be subject to their Masters ye now they should not serve them in a slavish manner but with freedom of Spirit in obedience to Christ heartily and readily 1 Cor. 7.22 he that is called in the Lord being a servant is the Lords freeman he doth his Masters work with a free spirit and withall he doth the work of Gods service with much more freedom and when they come to their own liberty they will be inclined to good duties strive to gain opportunity for prayer and reading and hearing whereas others though they have much more outward liberty yet they have far lesse inward 4 The Spirit of God that sets me free from the service of men makes me free to every duty of God to have free access to him the Spirit that set me at liberty from Satan will make me run the wayes of Gods Commandements with an inlarged heart Psal 119.32 Ps 110.3 Gods people are a willing people and as he is free from the bondage of men so he is Lord over them he can make them all serve him Gen. 25.23 God told Rebecca there were Nations in her womb and the elder should serve the yonger how was that fulfilled seeing Jacob cals Esau Lord and himself his servant Gen. 33. Why as some say that must be understood of the Nations not of the persons but it may be Esau's Lordship and roughnesse did Jacob more real service then ever Jacob did him whence was it that he went out of his Fathers house met with so glorious a vision the first night whence was it that he made such a vow to God that if the Lord would be with him and blesse him in that countrey then the Lord should be his God whence was it that he returned with such a blessing whence was it that he so wrestled with God and obtained a blessing was not this from Esaus bitternesse and for fear of him which shews that every fury and persecution of wicked men do Christians the truest service as it was with the Tyrants in Syria and Egypt all the tyranny did but purifie the people of God and make them white Dan. 11.35.46 they are but as scullions to scour and rinse Gods people they are but as servants or like house-wives they lay them in soap and dung and sharp lee but it is but to make them white Try therefore whether you have the spirits of sons Doe you find in you the nature of Christ do you find your selves invested with a Kingly Royall spirit doe you find in you the spirit of prophesie doe you find in you the state of Christ that in the meanest condition you have a mighty power of Christ breathing in you why then it is evident you have the Spirit of God but if we find we are not like him in his nature we cannot pray or prophesie then we have none of Gods Spirit Do we finde our selves still in bondage to sin lying under the fear and dominion of it then we have not Gods Spirit in us Gods Spirit would set us free from all bondage 3 We are said to have the Son when we have Christ not onely for our Saviour but for our Prince Acts 5.31 Him hath God exalted to be a Prince and Saviour To whom he is a Saviour to them he is a Prince It were dishonour to God to save those whom he cannot rule to deliver them from sin and Satan and yet leave them in their sins God hath sent his Son not only to save but to rule us Two things here are to be opened 1 That he that hath Christ hath him for his Saviour 2 That he that hath him for his Saviour must have him for his Prince likewise We are ready commonly to conceive that every one would have Christ for his Saviour but indeed they are but rare that would have a Saviour indeed To have Christ for our Saviour implyes two things 1 He that hath Christ for his Saviour looks up to him for salvation in all his distresses Isa 45.22 Look unto me and be saved all ye ends of the earth He that looks for any other Saviour denyes Christ He that hath Christ for his Saviour in what coasts soever of the world he lives he must look up to him for salvation as they that look'd towards the Temple had their petitions heard So wheresoever we are in what condition soever we must look towards Christ and long after him for salvation not onely from Gods wrath and hell but even from whatever distresses we are in torment of conscience sicknesse imprisonment we must wait upon him for deliverance Isa 8.17 I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him The Church was then in grievous distresse both in regard of sin and calamity there were none for her to look unto either Princes or Priests to redresse the matter all had been in vain but there was no hope in them yet I will look unto the Lord and wait on him that hideth his face Isa 17.7 Speaking of such times wherein only a few gleaning grapes should be left In that day shall a man look to his Maker and his eyes shall have respect to the holy one of Israel We cast respect or disrespect upon one with our eye whilest our eyes are upon the creature and turned away from God we disrespect God but when our eyes are toward him set on
him we shew respect to God and this man hath Christ for his onely Saviour This was Jehosaphats practice 2 Chron. 20.12 Being in a great fear of a mighty hoste that came against him he set himselfe to seek God and prayed O Lord we know not what to do but our eyes are towards thee This having our eyes towards Christ in evill times argues that we have Christ for our Saviour Psal 121.1 I will lift up my eyes to the hills from whence cometh my help And he means the Hils of Zion and Moriah where the Temple and Ordinances were My help cometh from the Lord who made heaven and earth Jonah went away from God when he should have gon to Nineveh he sent him to Nineveh but he fled to Tarshish and therefore because he would not have God for his Prince to rule him he would not be his Saviour but sent out a mighty tempest against him and the most unruly creature of the Sea to swallow him up and then Jonah out of hopes prayes out of the Whales belly If I am utterly cast out of his sight yet I will look again towards his holy Temple Jonah 2.4 His heart had respect to it though he could not tell which way it stood and in that he had respect to Christ a d therefore the Lord sent him a glorious deliverance If you have Christ for your Saviour your eyes will be towards him in every distresse 2 He that hath Christ for his Saviour not onely looks for salvation by him from all his distresses but from all his sins likewise Psal 130.7 8. He shall redeem Israel from all his sins and therefore his name is called Jesus Mat. 1.21 Hos 14.2 They said unto God Take away all our iniquities receive us graciously They desire God not only to take them away that is to pardon them but to heal them for so God understands them vers 4. I will heal your back-slidings We think it a common thing for men to desire Christ to be their Saviour but how sew are there that desire to be redeemed from all their sinfull wayes How many are there whom Christ would lovingly gather but they will not be gathered Mat. 23.37 And if God speake so of his Church wonder not if he say so of Babylon He would have healed her but she would not be healed Jer. 51.9 God look't that his people living amongst them 70 years they should be brought on but none were or very few therefore God bids his people Come out from amongst them Jer. 24.25 God complains of the evill lives of his people that they were like wild asses snuffing up the wind at their pleasure and when he call'd to them Withhold thy foot from being unshod they said desperately No strangers have I followed and after them will I goe How doe such men look for Christ to be their Saviour when they will not be delivered from their sins when Christ comes to cast out their sins they are ready to cry as the man possest with the Devills Art thou come to torment us before our time Pulling away their sins from them is a grievous torment to their souls do but take away their hopes of some gainful sin and they are inraged Acts 16.19 2 If we have Christ for our Saviour we must have him for our Prince Act. 5.31 that is we must resigne up our selves and submit our selves to him Isa 9.6 Vnto us a Son is born to us a child is given And why how shall I know whether the Son be given me Why the government is upon his shoulders Two wayes we are said to have Christ for our Governour 1 When we resigne up our selves in obedience to him when we have not a thought within us but is brought into subjection to the Lord Christ 2 Cor. 10.4 5. Prov. 12.5 The thoughts of the righteous are right thoughts coming from a right ground guided by a right rule tending to a right end Obj. But whose heart is so right that every thought is subdued to the will of Christ Who is there but have many vain thoughts lodge in them Jerem. 4.14 Answ He that hath Christ for his Prince will not have a vain thought lodge in him indeed evill thoughts may rush in upon him as sturdy beggers into an house and they would be Masters and have every one tend upon them but a Christian he suffers them not to lodge there he rests not till they be thrown out of dores they finde no welcome in his heart Indeed a Christian man may have many evill thoughts within him but yet here is the difference between him and the carnall man a wicked man that hath not Christ he hath not one good thought in him the frame and inclination of his heart is wholly evill Gen. 6.5 Or if good thoughts or motions be cast in to stir him up to repentance why they suffer them not to lodge there but they bid them come another time whereas a good man if a good thought come it 's most welcome to him he entertains it and cherisheth it even as a Messenger sent from his Prince 2 If an evill thought come into a natural mans heart it 's connatural to him it finds lodging and welcome there Eph. 4.18 19. But a godly man if an evill thought come he looks at it as an enemy and traitor he calls to all the family to all the faculties of the soul to help against it and if he be not strong enough he calls to all his Christian friends but especially he calls to his Prince to deliver him even as a good Subject that hath a Traitor got into his house that plots treason against the King and spoyls his goods and he is not able to get rid of him be secretly sends to his Prince for ayd This course David took Psal 139.23 Search me O Lord and try me He would have God to make privy search and find out the frame of his heart unlike to them Isa 29.15 And then v. 24. See if there be any wicked way in me and lead me in the way everlasting And if he would have God to be ruler over his thoughts then much more of his words and actions Now there are some men whose hearts are like the high-way ground let evill thoughts come and goe at their pleasures they will not be subject to Christ As for this man we will not have him rule over us Luke 19.14 What say they Thoughts are free and our tongues are our own who shall controll us Whereas a Christian would have God rule all his thoughts and words nay a carnall heart is so wonderfully desperate that they will not onely not be servants to God but they will make God servant to them Isa 43.24 Thou hast made me to serve with thy sins and wearyed me with thy iniquities They make God to serve a wearisome service that as a cart is pressed under the sheaves so is God under them they load Gods patience with one sin