make known your estate unto him or else you fall in your duty 3 From the duty he tenders unto them he writes unto them all I write unto you Fathers I write unto you young men I write unto you Babes from hence observe this poynt of Doctrin Doct. It is the duty of all sorts and ages of Christians to be conversant in reading of the Scripture To what end doth he write to old men if old men do not read what he writes and so young men and Babes it was the charge put upon the very Kings of Israel Deut. 17.19 that they should read the book of the Law all the dayes of their lives and when they have not opportunity to read then let them meditate on the word Psal 1.2 Reas There is great use of reading of the Scriptures 1 It helps Knowledge much 1 Tim. 3.15 2 It helps to make a right use of what we hear yea it sets such an edge on the Word heard that though the preaching did not so throughly affect yet by reading they come to quicken Faith Act. 17.11 12. though the Word prepared their hearts and made them attentive yet till againe they read and revised and meditated on what they had heard their Faith was in suspence but after they saw the agreement of his publick Doctrin with the word then many of them beleeved not that God doth ordinarily beget Faith by reading without hearing but when we have heard reading exceedingly quickens our spirits and Faith 3 There is a further benefit from reading the Word Deut. 17.19.20 a man shall find himselfe thereby framed to the fear of God to humility c. that day a man neglects reading of the Word of God he shall find his spirit more loose and unbridled lesse conscionable he doth not stand in awe so much 4 It is a means to confirm us and establish and help our memories and stir us up to holy dutyes 5 It makes the Word more ready in times of temptation what a marvellous use our Saviour made of the Word when Satan tempted him Ephes 5.17 a man in temptation will find need of many passages of Scripture 6 Lastly another use of reading the Scriptures is that our joy may be full 1 John 1.4 reading doth fill our hearts with comfort and consolation not that reading is sufficient to salvation no ordinance roots out another Rom. 10.17 Faith comes by hearing but though that especially begets faith yet for sundry other Graces reading is of speciall use at least to quicken and stir up grace we do not read that God ever blessed reading alone to beget Faith for God doth not usually blesse it alone but when it is joyned with hearing the Word preached in any congregation where there is only reading of the Word what one soul is begot to God comes on to Faith to Gods fear to humility to patience c. not but that in such places be found good Christians but it is because they goe abroad otherwise it fares with reading as with the Eunuch that knew not what he read Act. 8.30 31. till Philip declared the interpretation But yet I say you old men read and you young men read and you Children read and it is a great fault to neglect it and put it over wholly to little Children as a petty childish exercise but what doth St. John write only to Babes no but he writes to young men and therefore they are to read what he writes and to old men and therefore they are to read what he writes when God laid the charge upon the Kings of Israel Deu. 17.19 he did not impose it only upon Babes but whatsoever their imployment be whether they be in war or sitting in the seat of Judgment they must let no day passe without reading the Law no person but let him read we shall understand the Word better and the better remember it we shall be more stirred up to fear God to keep his Law we shall be the better furnished against many temptations which otherwise will prevail against us In a word seeing he wrote to them that they might learn to walke as Christ walked hence you may comfortably expect by reading the Word by laying it up by praying for a blessing you may be helped to walke even as Christ walked I write unto you Fathers because you have known him that was from the beginning Who are these Fathers they are such as are opposed to young men and Babes therefore he speaks of old men 1 Tim. 5.2 3. why doth he call them Fathers not that they were his Fathers to beget him to God for before he had called them Brethren neither is it meant of his natural Father but he calls them so even out of very reverence to their age Doct. It is the duty of all Christians yea even of Ministers to carry themselves to old men as their Fathers For this duty belongs to all christians as well as Ministers God hath speciall care to the reverence of old age for he would have ministers to rebuke with all authority and yet he would not have them easily rebuke an Elder Tit. 2 15. much lesse is a private person that hath lesse authority and commission to deale roundly with elder years Levit. 19.32 he gives speciall Commandement to all men to rise up before the hoary head and reverence the person of the old-man and dread thy God implying that the fear of God requires this duty as who should say there is no fear of God in such men as doe not reverence the persons of old men Reas God hath stampt on old men the image of his Eternity as on Magistrates the image of his Soveraingty God himselfe is called the ancient of dayes so that an old man bears a blush of the image of God rich men carry the image of Gods Allsufficiency Magistrates of his Soveraignty old men of his Eternity Vse 1. To teach us to honour old men as our Fathers 2 It proves the rudenesse of some young men that look at old men as base and contemptible he speaks of it as a sign of confusion Isa 3.5 to those persons when they see the hoary head passe by rise not up nor reverence him 3 It may stirre up all young men to reverence old age and that by a threefold respect 1 In rising up before them Levit. 19.32 2 You must shew them reverence in speech as St. John here calls them Fathers 3 In silence in their presence not to put forth your selves Job 32.6 7. but to be silent till at least they have spoken Vse 4. This should teach old men seeing God hath put such honour and respect upon them how much the more should they think themselves bound to God Shall he be so respective to thy honour and wilt not thou honour the ancient of dayes would you have all to rise up and expresse reverence in speech and carriage to you and ought not you then to come before God with reverence and speake
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
our Estate with God that so our joy may be full In the Text he instructeth us in the knowledge of the Truth of this point of Doctrine what we are to think and believe concerning the Doctrine of the Apostles whether preached or written Concerning which Doctrine two things are here delivered First The Subject of it Christ Jesus First In himself and that first as God as from the beginning eternall secondly as man as being heard seen and sensible Secondly As in himselfe to us the word of life verse 1. Secondly The end and scope of it First Subordinate Fellowship with the Apostles and Saints and with God verse 3. Secondly Supream our fullnesse of joy verse 4. That which was from the beginning Here are two questions First Why rather is it said here that was from the beginng then he which was from the beginning Secondly What is it here to be from the beginning First It is here said that which was from the beginning to signifie and set forth unto us a double nature in one and the same word of life in one and the same person of Christ If he had said he who was from the beginning whom we have seen c. It might have been thought that the same word of life was in one and the same nature both from the beginning and seen and heard or else that one person was from the beginning another person seen and heard but when he saith that word of life which was from the beginning and that which we have heard and seen c. he plainly insinuateth that there is as they say aliud aliud in the word of life There was something of the word of life that was from the beginning as namely his Godhead And againe something in the same word of life that was heard and seen c. as his Manhood and withall that this was not another person but another thing another nature in the same person This serves to confute those two Antient Heresies of Eutiches and Nestorius he confounding the Natures this dividing the persons of Christ Eutiches confuted because something there is of the word of life that was from the beginning something of the same word of life that was heard and seen c. that which was from the beginning was not the same thing which was heard and seen c. and that which was heard and seen c. was not the same thing which was from the beginning Nestorius is confuted because both that which was of the word from the beginning and that of the word which was seen and heard were both of the same word of life both the natures of one and the same person Secondly Againe if something there be of the same word Eternall and again something of same the word Sensible then there is no confusion of properties in the person of Christ The Apostles preach such a Christ as of whom something is from the beginning something againe heard and seen that of the word which was from the beginning that of the word was not sensible and that of the word which was sensible was not that of the word which was Eternall And therefore such as teach the flesh of Christ to be every where as the Germans doe or every where in the Sacraments as the Papists doe they doe not observe the distinction here observed by the Apostle This Phrase of speech from the beginning is ambiguous and must be interpreted according to the nature of the thing to which it is attributed First Sometimes it signifieth from the beginning of the story of Christ Luke 1.2 Secondly The time of the delivery of the Law 1 John 2.7 Thirdly Institution of a thing Mat. 19.8 Fourthly Of the Fall John 8.44 Fifthly Of the Creation Joel 2.2 But none of these meant here not the First nor Second for before Abraham was he was John 8.58 not the Third Fourth nor Fifth for he himselfe created all things John 1.3 There is another from the beginning which is higher than all these namely from the beginning of eternity which wanting beginning implyeth he was before all beginnings Prov. 8.23 Doct. And because there cannot be two Eternals but one Eternall and that is God therefore he also is Eternall God with the Father and Holy Ghost This is not to be omitted because it is plain but to be preached because it is certaine especially since some of late have been so far bewitched by Satan as to seal the contrary with their blood First This is proved first by the Names and Titles given to him 1. Very God 1 John 5.20 Rom. 9.5 2. Jehovah Exodus 3.2 4 6. 3. Saviour Mat. 1.21 which none is but God Isa 43.11 Hos 13.4 And who was able to save us from sin by satisfying Gods wrath but God Secondly By the Essentiall Properties of the God-head agreeing to him 1. Knowing the heart and reines Rev. 21.23 yea all things John 21.17 2. Omnipotency John 5.19 3. Omnipresence Mat. 18.20 John 3.13 4. Eternity John 8.58 17.5 5. And here equality with his Father without Sacrilege Phil. 2.6 Thirdly By his works of First Power 1 Creation Heb. 1.2 Col. 3.16 and that for his glory 2. Providence Heb. 1.3 3. Miracles John 14.11 Secondly Grace 1 Election John 13.8 2 Redemption Gal. 3.13 Thirdly Giving of the Spirit John 4.10 John 7.39 Fourthly Giving of eternall life John 10.28 Rom. 6. ult Fourthly By the Worship ascribed to him 1. Prayer Acts 7. ult 2. Faith in him for else how could we call on him Rom. 10.14 John 1.12 Jer. 17.5 Taketh no place in him but contrary Psal 2.12 Vse 1. To confute all those Blaspemous heresies whereby Satan hath laboured to overthrow the Truth of the God-head of Christ as that of the Cerinthians Ebonites Arians which taught him onely to be pure man to have no being before the Virgin Mary or at most before the Creation Secondly To Terrifie all such as are Enemies to his Kingdome Psal 2.12 Luke 19.14 27. Thirdly To Comfort all such as are Christs John 10.28 Ps 23.1 Isa 43.1 2. because they were elected in Christ Eph. 1.4 and our life is hid with him Col. 3.3 Therefore it is both sure and unchangeable for he is so Fourthly To exhort us to worship him Mat. 28.9 as an Eternall God God from the beginning Moses reproved the Israelites for worshipping new Gods Deut. 32.17 Gods whom their Fathers did not know but him they knew and worshiped Moses himselfe Deut. 33.16 Jacob Hos 12.4 Gen. 48.15 16. Abraham Gen. 22.11 12. Now his Worship consisteth in the duties of Faith and Repentance for those are the parts of Gods Worship which he hath revealed to us and requireth of us First In the Duties of Faith John 14.1 and here First Dost thou receive any thing from God receive it in the sight of thine own unworthinesse in thy selfe and so thou worshipest him through whom God doth accept thee and powreth his blessings upon thee Eph. 1.3 for none but God
former sins to walk boldly in a Christian course we are much troubled in our spirits by reason of our sins the multitude and greatnesse of them why in consideration of this let us be bold Heb. 10.19 to 23. we may be bold to approach to Gods Throne bold to enter into Heaven let no sin discourage us for his bloud cleanseth from all sin Vse 9. If his bloud cleanse from all sin let us make use of his bloud Zech. 13.1 it is even this Fountain of Christs bloud let us therefore bath our selves often in this Bloud that we may be thorowly purged from all sin from the stain and guilt of sin Vse 10. All Ordinances Word Prayer Sacrament Communion of Saints all holy duties will doe no good without his bloud therefore desire God that every Ordinance may be sprinkled by his bloud as Water alone cleanseth not without Sope so it is not all the waters of Jordan that can cleanse us from dead works without the bloud of Christ strike in with it let us not rest in any Ordinance or performance in any Prayer or Fast or in all of them if you would spend your bloud to cleanse your Souls from sin all will be in vain except it be mixt with Christs bloud therefore pray that the Word and Sacrament and every Ordinance may be sprinkled with Christs bloud to justifie and sanctifie the bloud of Christ hath procured sentence of absolution from God and vertue from the Spirit of Grace to wash away all our sins therefore lay hold on it this is to lay hold on the Horns of the Altar therefore in all Christian consideration and duties look chiefly and principally to him or else all will be in vain 1 JOHN 1.8 9. If we say that we have no sin we deceive our selves and the truth is not in us c. FRom the former Verse S. John gathers a two-fold mark of our estate First in this verse If the bloud of Christ cleanseth us from all sin then they are lyars that say they have no sin If we say we have no sin we deceive our selves c. The second mark is verse 9. If we acknowledge our sins c. The first in this Verse It is a dangerous signe of an evill estate if we say we have no sin for we deceive our selves and the truth is not in us Doct. Opinion and Profession of perfect Holinesse is an error wilfull pernicious and dangerous If we say 1. In heart Psal 14.1 where such a thought is 2. To speak such a thing to say is to professe so to carry our selves so as may manifest our opinion Rom. 1.22 That we have no sin that is that we are perfectly holy and righteous 1 It is an errour And 2 Wilfull errour for he saith so himselfe 3 It is a pernicious and dangerous errour it roots out all grace First It is an errour and delusion for it is contrary to Gods expresse Word Prov. 20.9 Who can say he is clean Eccl. 7.22 1 Kings 8.46 James 3.2 In many things we sin all both in matter and manner Secondly It is a wilfull errour a man doth not learn it from others but he perswades himselfe so 1. Because if any read the Scriptures he shall find it contrary Psal 130.3 Psal 143.2 2. Though a man never read the Scriptures he shall meet with daily crosses now a mans own heart will tell him it is for his sin Job 14.1 3. None but findes he hath need of craving pardon for sin Zech. 11.4 John 16.9 he shall convince the world of sin not a man in the world but he is convinced to be a sinner therefore none can say he hath no sin but it must be wilfull Errour Thirdly It is a dangerous Errour 1. Because it evacuates all truth of Grace where this conceit is there can be no truth of grace because all truth of grace expresseth it selfe in Three things 1 In something about sin every godly man first renounceth all his own righteousnesse Phil. 3.7 8. 2 He complains bitterly of sin Rom. 7.24 3 He fights against sin to the death Heb. 12.4 Now if every godly man doe thus how can any truth of grace be where a man either thinks or professeth he hath no sin 2. Where there is truth of Grace it expresseth it selfe in some things that respect the bloud of Christ 1 He prizes it above all blessings in the World Gal. 6.14 1 Cor. 2.2 now what need he prize it so much if he have no sin 2 Every godly man desires to bath himselfe daily in that bloud Zech. 13.1 now what need that if he had not sin 3 Take a Christian mans carriage towards perfection of holiness He strives after perfection earnestly every day Phil. 3.12 13 14. what need Mortification if there were no sin or vivification Vse 1. It convinceth many sorts of people to be in a dangerous estate devoyd of grace 1 Such were the Pharisees that counted themselves just and holy Such were the Essaeans that counted themselves strict observers of the Law of Moses Such a one was that young man that came to Christ Mat. 19.20 but Christ convinces him that he was not perfect Such were the Catharists of old a sect in the Church that thought themselves pure from all sin It reproves likewise the Libertines that counted themselves perfect keepers of the Law Such are the Papists that say the Virgin Mary was without sin she doth not say it her selfe she acknowledgeth a Saviour and therefore had sin And so all they are deceivers of themselves that so live as if they were free from sin that conceive well of themselves in a carnall Estate and such is the body of the World they will it may be say they are sinners but why then doe they not repent and mourn for sin why they see no need of that I have lived honestly all my life and I hope my Estate is good and so deceive themselves Vse 2. Hence we see a necessity laid on Ministers to peeach the Law or else how shall people see their sins by the the Law comes sin to be revived Rom. 7.7 Vse 3. If it be so wilfull and dangerous an Errour then it behoves contrary judgements to carry themselves as those that are of another opinion doe you believe you are guilty indeed of many sins why then professe it and carry your selves so and that by an inward renouncing of all your sins mourn for them strive against them otherwise you do not professe your selves to be sinners unlesse your hearts prize the bloud of Christ desire to be bathed in it and if you doe think your selves to be sinners daily get more hold of Grace you are yet sinfull and miscrable therefore need more Grace Vse 4. If we be all sinners then let us learn to bear Gods hand patiently Micah 7.9 is any froward and impatient in affliction he professeth he is no sinner he that practiseth Impatience professeth Innocency for if a man be Innocent
could not have said as much Vse 2. Of reproofe to the Papists who lock up St. Johns writings from the people they may not be suffered to read them why if he write them for this end that they might not sin then they give the reins to sin that deny leave and liberty to read them Vse 3. To teach us the poysonful corruption of our natures that out of the purest soundest Doctrine gathers poyson Saint John fore-saw that from his Doctrine they would be ready to gather false conclusions So Rom. 5.20 when St. Paul had delivered the free Doctrine of Justification see what use they make of it he had taught that as sin abounded so did grace much more abound now he saw that they would be ready to gather false conclusions from this therefore he prevents it Chap. 6.1 shall we then sin that Grace may abound God forbid therefore it must make us out of love with our selves the commonest meats are most nourishing and good other rare meats commonly breed distempers but some stomach will corrupt any meat so the plainest points of Religion are the soundest and best but such is the corruption of our nature that it is ready to gather poyson out of them Vse 4. To teach us when we have made a good use of the Apostles writings viz. when they divert us from sin if you be restained and kept back from any sin by them you make good use of them St. John wrote this Epistle that they might not sin labour therefore by reading thereof to be made more cautelous against sin 1. If we can to doe no sin 2. If we doe to disallow it and hate it and so it will be as no sin to us We come now to the third point viz. the consolation If any man sin we have an Advocate with the Father c. as if he had said how can it be that we should not sin he had taught the contrary and told them he wrote those things that they might not sin but yet for all that notwithstanding their best care and indeavour it could not be but they would sin but here is the comfort if any man sin we have an Advocate with the Father c. he doth not say any man hath an Advocate with the Father but I and you and such as we are we have an Advocate with the Father now what is an Advocate sometimes it is applyed to the Holy Ghost somtimes to the Son to the Holy Ghost John 14.16 he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because he is a Comforter and because he is an Advocate how not in pleading our case before the Father but by pleading in our hearts in giving us the Spirit of Grace and Supplication as the Apostle saith Rom. 8.26 as in Law he may be said to be our Advocate that draws our petitions for us the Holy Ghost doth not plead for us in heaven but he draws our petitions for us so that they are accepted in heaven Rom. 8.27 he doth speak good things from God to us and good things from us to God 1 Cor. 2.3 he tells us of our peace with God and our comfort and helps us to plead with God But properly it is the office of the Son to be Advocate an Advocate in Court is a more speciall pleader in the behalfe of another whose person and cause is there to be judged of and so Christ is our Advocate in speciall manner with the Father Doct. Every sinner hath Enemies that before the Father in heaven plead against him If any man sin c. there were no use of an Advocate to plead for us if we had none to accuse us and plead against us we no sooner sin but we have accusations put up in heaven against us and so our Advocate puts in for us what be these adversaries 1 Our own sins they plead against us and accuse us day and night some sins doe in a speciall manner plead against us and those are crying sins Gen. 4.10 the murther of Abel was a crying sin Gen. 18.20 the sins of Sodom cried and Ezek. 16.49 there are four things of Sodom mentioned which cryed to heaven for Vengeance Pride Idlenesse Intemperance Unmercifulnesse to the poor so sometimes detaining the labourers wages James 5.4 so also oppression Exod. 22.22.27 these are speciall crying sins because they will give God no rest till he hath revenged them in this World they will not stay till the last judgment but call for present judgment but all sins doe speake in the Lords ear and call for vengeance against us 2 Another Adversary that accuseth us is the righteous Law of God which we have broken that the word may not be in vain Joh. 5.45 3 The third Enemy is Satan that accuseth us night and day Rev. 12.10 so he did Job Chap. 1.9 10 11. he accused him of hypocrisie because he had no reall reason to accuse him therefore he surmiseth one 4 Our own conscience accuseth us and that is as a thousand witnesses Rom. 2.15 Vse 1 To take heed how we make bold with any sin you may put upon them a pretence of pleasure or profit or credit but there is no sin we commit but pleads against us yea and stirs up the Law and Satan and our own consciences to plead against us too 2 It teacheth us the miserable Estate of a poor sinner that goes on in sin and never takes any care to get Christ to be an Advocate for him he may hope that Christ pleads for him in Heaven but this is a vaine hope so long as he goes on in sin but he may be sure that sin and Satan and the Law and his conscience accuseth him and he having none to plead for him what a wofull case is he in 3 It may stir us up to get an Advocate that may plead for us against our accusers Doct. Every Child of God hath the Lord Jesus Christ in Heaven to plead his cause for him If any man sin we have an Advocate with the Father Jesus Christ the Righteous he doth not say every man that sins hath an Advocate but we have an Advocate that is I and you and such as we are the children of God Rom. 8.34 he makes intercession for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpellat pro nobis he interrupts the accusation and strikes in for us Heb. 7.25 because he hath not only dyed for us and risen for us but he follows the buisinesse to the utmost till it be accomplished How doth he make intercession for us 1 He doth not fall down at his Fathers feet but he acts the part of an Advocate by his presence at the Throne of Grace so that his presence cuts off many accusations it being known he is our friend and stands for us they dare not be so bold Heb. 9 24. 2 He not only pleads for us by his presence but he intercedes for us by the merit of his blood and that pleads more powerfully for us than
Scripture-phrase by three degrees 1 They are said to be in Christ that do submit themselves to the ordinances of God hear the Word receive the Sacrament use prayer and other good duties and live unblameably before his people 1 Cor. 7.39 where he gives liberty to any Christian woman that makes profession of Religion if her Husband be dead to marry with whom she will but in the Lord and 1 Tim. 5.11 he forbids Timothy to receive younger widdows because when they begin to wax wanton against Christ they will marry this is not here meant though it be a part of it 2 There is a further being in Christ by a participation of some Graces though not sanctifying Graces yet such as may fit them for many Christian Offices as may fit for Magistry as Jehu Ministry as Judas Joh. 15.2 Every branch that beareth not fruit in me he taketh away as who should say there may be a branch in Christ and yet bring forth no fruit but no man can bee thus in Christ but he must suck some sap and juice from Christ but this is not here meant of common Graces as Jehues zeal Felix his trembling Herods joy c. 3 Men are said to be in Christ when they participate of such Graces as accompany salvation such as make them true Members of Christ as Faith and Humility and Hope and Patience and of such St. John here speaks by such fruits we know that we are in Christ And thus we are said to be in Christ partly from all eternity in the purpose of God Ephes 1.4 not actually but vertually non actuali inexistentia sed virtuali continentia God looked at us as Members in time to be in Christ and notwithstanding this decree yet these may not live in obedience to any Commandment have as yet no Fellowship with Christ 2 There is another being in Christ which is actuall namely of such who being called out of the estate of Nature bring forth the fruits of new obedience Rom. 16.7 who were in Christ before me not elected before him but called before him he was a Persecutor when they were Professors thus we are said to be in Christ when by faith we lay hold on him John 1.12 Q. 2. What is it to know we are in Christ A. It is more than opinion or thinking so for we are never said in any speech to know that which we only think to be so no man knows this to be gold or silver if he but think it to be so No man grounds his knowledge upon conjecture and indeed opinion flows from contingencie it may be so or otherwise but Knowledge is on sure grounds what then is it Faith No they go together yet they differ much there is as much difference between them as between hearing and seeing Faith comes by hearing when we assent to any thing upon Divine testimony as if God hath given us some word we believe it but if we see a thing by sense or by experience or by some certain Arguments of Gods dealing with us that we do not now only believe it from Gods Word but we plainly see it by experience in our hearts from some love of God from some obedience and humility c. if we have found our consciences pacified after much horrour Again we finde that our hearts have been proud and unclean but now down falls pride and uncleannesse and we begin to conform our selves to Gods will now we know that Christ is in us or else we could not have turned our selves to any good thing Q. 3. What is the reason that such obedience is a certain sign and evidence of our good estate in Christ that we know that we are in Christ Reas 1. From the wonderful insufficiency of our natures to keep any Commandment of God without this 2 Cor. 3.5 Matth. 12.34 35. Rom. 3.12 we of our selves are altogether fruitlesse in the works of righteousnesse till Christs love dwell in us Ezek. 36.25 to 27. How come men to keep Gods Law but from the Spirit of God which dwels in them Look on men in the state of Nature and their fairest fruits are but the Vines of Sodom and Grapes of Gomorrah Deut. 32.32 33. they seem as fair as any but their clusters are bitter and so the best fruits of all Natural men are bitter our very Honey is like Gall and Wormwood and our best actions full of corruption and bitter so that if a man finde his Grapes savoury his words thoughts and actions gracious and sweet so that now he is fruitful in obedience it is an evident sign we are in Christ else we could not be enabled to any thing which is good 2 Were it not for the love of Christ that constraineth us we should never be willing to deny our selves Do you see a man willing to submit himself to Christ to his Ordinances it could not be but by the love of Christ that constrains us to deny our selves Vse 1 Of refutation of that Popish Error that think it impossible that any should know his estate in Christ or that he shall be saved it is one of their Canons Why doth the Apostle speak to little Children Babes in Christ thus they may know that they are in Christ and that by keeping his Commandments in sincerity if it were impossible to be known for them therefore to conclude an impossibility for a man to know that he is in Christ is against the Doctrin of the Apostles and against Christ if I say any man preach another Gospel than this that St. John delivered let him bee accursed Gal. 6.7 Aquinas concludes that we cannot know we are in the state of grace certainly but upon conjecture which implies a contradiction for opinion is contingentium scientia necessariorum certorum yet he makes some Objections against himself Obj. Is it not said Gen. 22.12 Now I know that thou fearest me c. that is as he expounds it Cognovi i. e. Cognoscere te feci I have made thee to know that thou fearest me therefore saith he he might know that he was in the state of Grace because he was willing to deny his dearest Son for Christ He answers it may be it was special Revelation but it was not special Revelation to resolve to kill his Son at Gods command he knew his own heart well enough Obj. 2. 1 Cor. 2.12 Now we have received not the Spirit of the World but the Spirit of God that we might know the things that are given us of God so then saith he if we may know things that are given us by the Spirit of God then it is more than conjecture it is a certain Knowledge His answer to this is it is spoken of a state of Glory but it is manifest to be meant of a state in this life for he speaks of Princes that persecuted the truth and that they knew not these things but we know it by the Spirit of God Obj. 3. If men may discern
humble meek spirit Gods Spirit will not so freely converse with us Isa 57.15 4 Impediment of our peace is suspending of our peace upon our own performances because we cannot pray so enlargedly nor hear so profitably as sometimes we have done but then we deceive our selves Rom. 5.1 because then we do not look for peace and justification from grace but from the works of the Law whereas we should depend wholly on the Merits of Christ and thus by these means we grieve the Spirit and blur the seal and so dim and dull our peace and comfort Vse 2 It may confute a Popish errour who say it is presumption and dangerous to think we may have assurance of Gods favour but we se we may know it by the witnesse of the Spirit 1 JOHN 2.28 And now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his comming THe Coherence stands thus he had written to severall Ages several instructions vers 27. to Babes he had said they had received an Unction whereby they did abide in him In this twenty eighth Verse he turns his speech to all Christians in general for here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having promised they should â—bide in him Two Parts 1 An Exhortation to all to abide in Christ A Reason or encouragement from the comfortable benefit that shall arise from it Doct. 1. The promise of perseverance in the state of Grace doth not open a gap to carnal liberty but rather gives us cause of encouragement to abide in Christ Now he had promised they should abide in him vers 27. he doth not say therefore take your ease take no care you are safe no he saith not so but abide in Christ In other places of Scripture when the clearest promises of grace and perseverance are laid down there is exhortation to carefull obedience 1 Cor. 10.12 13. though thou canst not fall finally yet let him that standeth take heed lest he fall Phil. 2.12 13. not a carnal fear but such a fear as is opposed to carnal confidence and pride though God work both the will and the deed Paul a man most confident of his good estate so as he triumphed in his estate Rom. 8. ult Did this make him carnally secure No he is now more vigilant and carefull than before 1 Cor. 9.26 27. so we see confidence breeds not negligence but rather diligence so we read he renounced all for Christ Phil. 3.7 8 9. yet ver 12 13. the more assurance he had the more vigilant he was and now little Children even now you have a promise to abide in Christ abide in him Reas 1. For the nourishment of those Graces by these kinde of promises whereby we most cleave to Christ Faith feeds on these Promises as it is bred by them so it is nourished by them now the more Faith the more do you purifie your hearts Faith purifies the heart Acts 15.9 no Promise promises perseverance to us in our own strength but all are made in Christ and therefore make a Christian by Faith to cleave the faster to Christ 2. These Promises breed Hope in us and this Hope makes us purifie our selves as Christ is pure 1 John 3.1 2 3. A Maid that knows she shall be married such a day will it make her the lesse carefull to adorn her selfe no surely so have any hope to meet the Bridegroom at the last day as their Husband do they go and soyl and defile themselves with base lusts no they adorn and beautifie their souls the more When Pharaoh sent and called for Joseph and he had now hope to make his suit known to the King doth he now come in his poor Prison garments no he shaves himself and puts on other garments so those Maids that were to go in to King Ahasuerus they spent twelve months in purifying themselves Esther 2.12 3. These Promises encrease love in us the more beautifull God is in his Promises the more doth the love of Christ constrain us Vse 1. To confute Popish spirits that say The doctrine of perseverance breeds security to what purpose say they doe you presse people to abide in Christ when they can doe no other we see St. Johns practice here it is true if these new Promises were put into old Bottles it would breed security in us but a Christian spirit that is taught to believe in Christ he is made the more watchfull by it 1 Cor. 15. ult Vse 2. May stir up all to abide in Christ and for that end to make use of these Promises to stir you to it Psal 116.9 to 12. seeing God hath freed your souls from darknesse and ignorance and bondage why walk holily therefore in the sight of the Lord none more dissolute and carelesse then those that are uncertain of their Salvation Doct. 2. It is the duty of all Christians to abide in Christ John 15.5 Reas 1. If ye abide in me ye shall bring forth much fruit no fruit without Christ 2. If you abide in him it keeps you from sin 1 John 3.6 3. Abiding in Christ is the means to have all our petitions heard John 15.7 4. Abide in Christ and abide in eternall life verse 24 25. hujus capitis Vse 1. To reprove the Apostacy that is found sometimes in Professours though many dead branches be cut off yet the Vine is perfect but not without living branches some are Members some onely unperfect so some may adhere to Christ by the redundancy of some graces as Judas and Jehu these may be cut off and we see how woefull their case is they wither and are cut down John 15.6 and are cast into the fire Jer. 2.13 This people have committed two evills c. Jer. 18.14 It had been better they had never â—asted of Christ or known him Vse 2. Let it exhort us as we desire to be faithfull to abide in Christ Q. How may we abide in Christ A. 1. If his Word abide in us Christ abides in us 1 John 2.24 2 Chron. 25.16 2. Know that all your strength depends on Christ live therefore in his Grace 3. Be fruitfull in Christ make use of him to grow in Grace 4. If at any time you turn from him return to him speedily that so by repentance you may renew your Covenant Jer. 3.1 Doct. 3. Such as doe abide in Christ doe with boldnesse expect and without shame receive him at his coming It is plain in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First From the causes what makes men afraid of his coming either knowledge it shall go ill with them or not knowing it shall go well with them as the Cardinall said he had rather have his part in Paris than his part in Paradise the one he was certain of the other uncertain but now such as abide in Christ they know that it shall be well with them at that day Ps 23.3 4 5. doubtlesse mercy
of them they will sway him So men think that learned men and wise God must needs accept and they cannot go wrong John 7.48 3. It is the conceit of men that God blesseth the good with prosperity and the wicked have want and adversity So did Job's friends 4. They measure Gods righteousnesse to reach no farther then the second Table 5. It any be so enlightned that they know God requires service to himselfe they content themselues with performance of duties without engaging of their hearts and lives Psal 51.6 6. Some that are of the best discerning they finde some desires after the Word some affections in prayer and fasting Rom. 10.3.4 They performe duties not onely to men but God and they doe God service zealously where is the defect They being ignorant of the righteousnesse of Christ go about to establish their own righteousnesse they know God requires righteousnesse with zeal and yet they know not the righteousnesse of Christ they think that the doing of good duties and that zelously will serve them at the day of judgement they never knew what need they had of Christ to cover their imperfections and to help them to perform good duties hence those did persecute Paul who knew the righteousnesse of Christ better then they Acts 21. c. Obj. But doth it not fall out oftentimes that evill men know good men Herod knew John Answ Sometimes a hypocrite may discern a righteous man but then they are more then meer worldly men 1 Cor. 12.1 2 3. There must be some works of the Holy Ghost 2. There is a defect in all such mens knowledge they cannot discern them of weak grace and many corruptions but eminent men they may Herod reverenced John and despised Christ Vse 1. Of refutation of two Popish opinions 1. They say that the Church of God is a visible Church alwayes to the world If we say that the Church is not visible to the world we say no more then St. Iohn speaks 2. They say none can know himself to be born of God St. John makes it the property of a worldling not to know the children of God much more not to know himself to be a child of God Gal. 6.10 If a man could not know one from another how should he make this difference Gods owne servants many times have but little discerning as an old man naturally hath a very bad discerning can hardly see his friends unlesse he be nigh them and look upon them Many times a man is able to give a fuller testimony of another then of himself Vse 1. It reproves all the uncertain walks of Gods servants or such as professe themselves so to be You shall have them many times to walk so unevenly between God and their own souls between themselves and men either you are worldly or your brethren else they would know you to be the children of God or of the world 1 Thes 1.4 Vse 3. It is a ground of tryall of a mans estate If thou knowest not that they which fear God are born of him thou art yet of the world and dost not know Christ if thou love them not nor affect them nor lend an helping hand unto them Vse 4. To teach us that Gods children are hidden and unknown to the world A man that is wealthy and carries things meanly we say such a man is an hidden man he is worth thousands Gods people are worth millions but they are hidden men the world knows them not If a pearl fall into the dirt you cannot discern it but wash away the dirt and you shall see it sparkle Vse 5. It should teach Gods children to moderate the affections of carnall excellency and acceptance in the world It is a leven of hypocrisie and pride that infects many times the hearts of Gods people they would be somewhat The world knows you not Be willing to go as unknown men in the world John 5.44 A Prince that comes among his subjects disguised he cares not though they justle him and take place of him and speak hardly of him a Prince would smile within himself he knows how they would respect him if they knew him Shal the hand or foot take it ill that it is not known when as the head was not known Vse 6. It should work in Gods children an inclination to forgive wrongs and injuries if they knew you better they would use you better Luke 23.34 Acts 3.17 Obj. They speak most unjustly and undeservedly Answ Pity their malice and envy them not Vse 7. It may teach the world not to flatter themselves in doing ill to Gods servants you think it is out of wisdome it is indeed out of ignorance and because they know not Christ and his righteousnesse 1 JOHN 3.2 Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is IN the former verse the Apostle exhorts Christians to a serious consideration of the love of God which he hath shewed them in calling them his children Against which dignity he answers an objection The Objection is taken from the misprising of the world The world knows no such excellency in them To this he answers that this ignorance of theirs ariseth from the ignorance of Christ In this verse he answers a second Objection from the doubts that themselves have of their estates by reason of those sundry temptations and afflictions they meet withal in the world To this he answers Even now they are the Sons of God 2 Though now their estate be hid yet it shall appear 3. He confirmes this that they shall appear when Christ appears And that he confirmes from their own knowledge For they shall see him as he is 1. Consider we their estates Sons of God 2. The hiddennesse of their present and future estates 3. What they shall be like viz. Christ which is set out by the testimony of their own knowledge and he insinuates all by a sweet compellation Beloved Doct. That the Sons ef God ought to be the men of our love and delight 3 Epist Joh. 1.2 5. 1 Pet. 2.11 Phil. 4.1 Where we see his deep affection towards them he looks at them as born of God and therefore he stiles them Beloved and Dearly beloved In those things we love there is first an affection of desire to be united to them Secondly a communication of good unto them For the first Pfal 119.63 79 If he be to choose company he will make choyce of such as fear God And this is called amor concupiscentiae Secondly there is a love with desires to communicate good to the thing beloved And this is Amor amicitiae Psal 60.1 2 Pet. 1.7 Do good to all but specially to the houshold of faith Such as are born of God So that whether we desire union or communion of good company to any we should chiefly desire it to the company
of beleevers This was Davids grief that he could not enjoy the company of good men Psal 120. Reas 1. For Gods singular love to them verse 1. What manner of love And if God love them so dearly we ought also to love them 1. From their love above all others back again to God when others sit loose in their affections Christians should love them that love God who hath loved them so dearly Psal 139.21 22. 3. From the truth that is in every Christian beleever 2 John 1.2 If a man loves Gold he loves to have true Gold so if we love any let us love them in whom is truth of other men not one of a thousand that hath truth in them you shall finde them no further loving then may be to their own ends in latter times men shall be lovers of themselves for in former times God did inlarge the worlds affections many brethren would have hazarded their lives for their friends but now no further love then they shall finde aliquid jucundum or utile But Christians love one another for the loves sake that is in them Many complain much that true friendshiip is gone it 's an hard thing to find a faithfull friend Prov. 20.6 This faithfullnesse in friendship is a proper badge of the Son of God John 13.35 15.19 Vse 1. This should teach Ministers with what affection they should speak to their people when they call them Beloved This ought not to be a word of complement but their hearts should go with it How can such call them Dearly beloved when they come at them but once a year how doe they love union with them or communication of good to them 2. This may be a direction to us all as we would approve the truth of our hearts before God to love all that are born of God as St. John he calls them Beloved Look at all beleevers as the Sons of God and look at them as beloved if they walk in the truth 3. This may be a reproof of all such as estrange themselves from Christians yea many there be that are glad of any advantage to trouble them that are born of God they are far from St. John's spirit There are some that will not maligne and oppose them but yet if they be such as are poor from whom they can get neither pleasure nor profit they estrange themselves from them But St. John calls any Beloved in whom he findes the truth of grace There is no Christian but hath something for which he ought to be beloved there is something in them worthy our imitation You shall finde more comfort in your love to poor weak Christians then if you fasten your love upon more eminent persons and greater in place Doct. 2. That the ignorance that the world hath of Gods children and our obscurity and weaknesse in the world doth not hinder our present good estate in the world Now we are the Sons of God now that we are afflicted in the world Isa 54.11 which shews you that though the children of God be afflicted and weather-beaten yet God hath promised such blessings to them as may make them blessed in the world vers 13.14 Isa 43.3 4. Though we be led through the water and fire of affliction yet in the midst of all our troubles when we are passing through the Lord promiseth that he will be with us and that he will be our comfort in the midst of persecution and temptation Thus you see how dear and precious Gods children are in his sight David when he saw the prosperity of the wicked that all went well with them then he began to think that he had cleansed his herat in vain but soon afrer when he went into the Sanctuary of the Lord then he saw that the Lord set them but in slippery places Therefore howsoever it seem in our eyes that it goes well with the wicked yet let us not despair God will guide his children by his counsell and afterward receive them to glory You may hear Job complaining of his poor and miserable estate Job 19.18 19 20. he had now no more comfort left him then he had skin on his teeth and therefore he cryes to his friends to pitty him vers 21 22. And what do you think was the rejoycing of his soul in the midst of the anguish of his spirit and affliction of body being all consumed away with misery he tells you vers 25. to v. 27. Yet I am sure my redeemer liveth So that what though his present estate be miserable and his future happy estate be obscure to the world yet he knows when Christ shall appear he shall be like him Col. 3.3 4. as the Apostle speaks Our life is hid with Christ in God Reas 1. Taken from our likenesse to the Son of God Christ Jesus who was in such a poor condition as that though the birds of the air had nests yet the Son of man had not where to lay his head yet all this while he was the Son of God in whom alone he was well pleased Mat. 3.17 And as it was with Christ our head so may we look it should be with us his members Rom. 8.29 If God did see it meet that his Son should be thus afflicted in the world and drinke of such a bitter portion of Gods wrath let us not think we shall go to heaven and partake of those heavenly mansions which Christ hath prepared for us but we also shall drink of the same cup that he drank of Let us account our selves happy that God will so esteem of us to make us his Sons Reas 2. From the freedome of Gods love to men And first that he doth not esteem of them according to their outward lustre 1 Sam. 16.7 God seeth not as man seeth Ps 22.6 This is meant of Christ So Isa 53.3 Secondly That he doth not esteem of them according to their inward estate Ezek. 16.16 Deut. 7.8 8. So that though there be much pride and stubbornnes of heart found in Gods children and oftentimes in a great measure against God yet all these inward corruptions do not hinder our future glorious estate Vse 1. This should teach the children of God to be content with their estates They are indeed apt to think that if the world do not esteem of them but are ready to put many injuries upon them and to persecute them with hatred that they are not Gods children or else they murmur and grieve within themselves And if the world do sometimes esteem of them yet if their health liberty and maintenance be taken away then they think surely they have cleansed their hearts in vain and washed their hands in innocency Psal 73.13 As for the men of the world they are in prosperity they suck water out of a full cup their eyes start out with fatnesse and they have more then they can wish But David can tell them when he went into the Sanctuary that he saw that God had set them
the whole man the understanding will and affections 2 Cor. 7.1 1 Thess 5.23 Well then may it be called a lively fruitfull hope Reas Hope comes to all the ordinances of God with expectation that it shall finde benefit from the Word prayer and good company Hope waits on God for good in every ordinance and then it never goes away empty it strive before it comes to prepare the heart and to cleanse it from all filthinesse Vse 1. This may discover unto us the wonderfull loathsomnesse of sin If sin were not an excrement why should we purge it out We purge out nothing but filthy loathsome things and therefore when hope is said to purge it implyes that sin is loathsome 2. Hence discern the soundnesse of our hope Do you finde your hearts daily striving to â—leanse your selves if not thy hope will make thee ashamed If thy hope do not set thee on work every day to cleanse thy heart truly thy hope is nothing but a vain delusion and nothing will more sting thee at the last day when thou shalt hope for heaven thou shalt be cast out of Gods presence 3. Let it teach all Christians as they would not be ashamed of their hopes to make their calling and election sure Let their hopes make them purge and cleanse themselves And let not Christians think it is enough to purge themselves but they must purge their families A Christian must suffer none in his family to be uncircumcised God would have killed Moses because he had one uncircumcised Magistrates must cleanse their Towns and places where they live Good Josiah when he was to celebrate the Passover he set himselfe with all his heart to purge Jerusalem and Judah Doct. 3. The purity of Christ is the pattern of every Christians purity Or thus Every hopefull Christian makes Christs purity the pattern of his 1 Cor. 11.1 Heb. 12.12 Be ye followers of me as I am of Christ Set before you a pattern of a cloud of witnesses 1 John 2.6 He that abides in Christ ought to walk as he hath walked Why should every Christian make Christ the pattern of his purity 1. From the end of Gods predestination He hath predestinated us to be conformed to the image of his Son Rom. 8.29 And God in all things requires that we should grow up to the fellowship of the stature of Jesus Christ 2. From the perfection of the pattern All other patterns of godly men will fail us in some things but Christ is a perfect pattern he will fail us in nothing Vse 1. This should teach us to reject the society of such men as inwardly loath the name of Puritans alas if they cannot endure the name of purity in poor weak Christians how would they hate the purity of Christ If they cannot endure the brightnesse of a candle how will they endure the brightness of the Sun and yet they say they love Christ But if they have not purity how can they love Christ and if they love not Christ they are accursed for ever 2. This reproves those who though they do not hate purity yet they think themselves very well if they exceed the worst sort of men they are no whore-mongers nor theeves nor deceivers Alas if there be no more then morall honesty they shall come far short of Heaven 3. This reproves the Romish Church that think ordinary Christians are not bound to so strict a pattern as their regular Christians Did ever any of them reach higher then Christ and is not every Christian exhorted to set Christ as a pattern 4. This reproves another sort of Christians who if they have got but such a measure of grace as they are assured to be in a state of grace they never look further but now they look out for themselves in the world as if they might rest in what is behinde and never presse forward to what is before them contrary to Paul Know O Christian it is not enough to get truth of grace nor some purity but you must grow pure as Christ is pure Vse 2. This may exhort us all as we would maintain our hope to be made like Christ hereafter so to strive to this exactnesse of purity to purifie our selves as he is pure If you would be hopefull Christians you must be growing Christians growing up to the measure of the purity of Christ decay in growing and you decay in hope No Christian so full of joy and hope as he that is every day getting something and growing up to perfection 1 John 2.6 Phil. 3.12 13 14. Motives to stir us up to grow in grace 1. So soon as you slack this care your hope faith and grace waxeth weak If we see our bodies do not voyd excrements for many dayes we think our bodies are not in a good state but some diseases lye on us How can we have an healthfull soul when we purge not our corruption many a day 2. From the great uncomelinesse that is in us if we do not strive to be pure Is it not an uncomely thing to see the head to be of gold and the members partly brasse partly clay and dirt 3. It 's very grievous to the Spirit of God that we should be no better for all it hath dwelt so long in us When Christ had been long with his Disciples and they were not bettered by him he up braids them O foolish and slow of heart to believe how long shall I be with you It was a griefe to Christ that he should be long with his Disciples and they not to grow up to strength of grace Obj. But doth not virtue consist in a golden mean Ans Virtue consists not in a mean between two degrees but in a mean between two extreams You may exceed the bounds of righteousnesse and so be unrighteous but you cannot exceed the degrees of righteousnesse Christ saith Be perfect as your heavenly father is perfect Can you then be too pure and holy No you cannot though you were as full of gâ—ace and holinesse as Christ himselfe 4. As ever you desire to be worthy partakers of the Sacrament then labour to purifie your selves The reason why many a christian comes to the Sacrament and finds no comfort is because they grieved the Spirit of God before they came by neglecting to cast out those obstructions which hinder the influence of the head to the members 1 Cor. 11.30 31. Means to help us to purifie our selves 1. Be perswaded that you are not in a safe estate till you are grown up to some good measure of purity You would think him in a poor case that should live 200 years and yet for want of evacuation should live in sicknesse and weaknesse And so a christian is in an uncomfortable estate unlesse he purge himselfe 2. Be very watchfull over thy wayes 3. Use the ordinances of God constantly Say not after conversion It is no matter whether we be alwayes conversant in Gods ordinances but at some times when the
not of God Of whom then John 8.41 of the Devill To be of the Devill is to be of him as a Father to be begotten of him So Elimas when he would have kept the Deputy from the faith Reas 1. From the imitation of the Devill which those exercise and put forth in such works When a man is freely carried into evill he imitates Satan and so is his childe Gen. 4.20 So they were called Fathers who were first in any act of all them that imitate them 2. By spiritual propagation begotten of his seed those are called the seed of Satan There is a seed of Satan which stirrs them up to this imitation Gen. 3.15 The seed of Satan expresseth it self in obstinacy and efficacy in sin When a man is willing to take pains in sin John 8.44 Ye are of yur father the devill How will that appear his work ye will doe So the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes pains and is industrious in sin Elimas sought to pervert the Deputy who attended to the Word Vse 1. Of triall Here we may see of what parentage we are of We may see whether we be so ill as to be born of Satan Let us examine our selves What is our businesse in this world if it be to follow the lust of our owne hearts to regard our profits and pleasure and we delight in sin and what crosseth us we maligne and are at enmity with it The Scripture doth not call a man the child of the Devill when he is but meerly naturall deprived of grace and prone to sin men are then called the children of the devill when as they are in the bosome of the Church and see the way they should walk in and that their estate is not good and yet are resolved to do evill to take pains in it and if any crosse them they will be at enmity with them there will be private grudges between many but when it is for righteousnesse sake then they are of the seed of Satan Now such men as are the children of the devill may possibly become better 2 Tim. 2. two last verses They may be delivered out of the snares of Satan But this God never doth but with such conflicts as it may be seen there hath been strife between Micael and his Angels and the Devill and his angels Take a man meerly naturall and it is an easie matter to bring him home Jude vers 22 23. shews that when we are meerly naturall tendernesse of compassion prevails much There is lesse opposition against grace then when the Devill is come into the heart and joyns with sin The Devill cast a thought into Judas heart to betray Christ John 13.2 he did not presenly consent to it but â—after he had eaten the sop Satan entred into him verse 27. The Deill had possession of him before setting his heart in a course of covetousnesse but now he had a farther possession of him now he resolves to betray Christ and now he spies a time to bring it about The Devill findes us flesh and blood at the first then he tempts us to sin if we begin to run to him then he enters and sets us in that way When a new temptations comes and we consider whether we shall do it or no when we break off we are the better and get strength against sin But if we yeeld and commit sin willingly then we are the children of the Devill Take we heed of pleasing our selves in any sinfull estate If we have committed sin willingly and the Devil come with full sail into our souls if we now lye down in peace we shall be the children of Satan This is to give our souls and hearts to the Devill 1 Sam. 15.15 16. Sin of rebellion is not of ignorance but through depravation of will when out of resolution a man will sin against God he will make bold with God this is a sin of witchcraft As in a sin of witchcraft a man or woman give their souls to the devill so when a man commits sin willingly he gives his foul to the Devill You would think it a strange thing to be called a Witch therefore rest not in this condition How shall we get out of it 1. Henceforth resolve that through the strength of Gods grace you wil never commit any sin again Listen more diligently to the Word of GOd give up your heart to God and his word 2 Cor. 8.5 Lay open all your rebellion confessing your sins and rebellions to God tell him of those passages of your lives wherein you have rebelled against him 1 John 2.9 Vse 2. To magnifie the freenesse of Gods grace that hath delivered you out of darknesse into light from Satan to God when you have sinned against knowledge and conscience Doct. The devill keeps a constant and continuall course of sinning from the beginning to this day The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an accuser yet that is not his onely word for he is sometimes called Satan an adversary this is one of his ordinary works to accuse the brethren Sometimes he doth accuse God to us as he did God to Adam He accuseth God to the conscience of a poor sinner that God hath cast him off for ever 2. Sometimes he doth accuse us to God as he did Job 1.9 10. Doth Job fear God for nought 3. He accuseth them to those that are in stead of God as to the Magistrates and he accuseth them to other men he puts slanderous speeches in the mouthes of others without any ground or cause How is he said to sin from the beginning It implyeth that he transgresseth the law and that by a constant act he sins daily and provokes others to sin that hath been his constant course from the beginning from the beginning is not meant from his first creation for it is evident that he stood till the sixt day else God would not have said Omnia valde bona There are five things wherein Satan hath sinned from the beginning wherein he transcends all sinners besides 1. He was the eldest sinner the first in sin 2. He is the most industrious painfull sinner he comes from compassing the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. He is the Father of sin John 8.44 If a man can utter any vain word any sinfull practice it 's from the devill because generally he doth so watch over the wayes of men and he is casting in blasphemous thoughts against God and envious thoughts against our Brother 4. Every sin he hath committed hath been a sin against the Holy Ghost For to that sin is required illumination and malice of heart 5. He transcends others in the perpetuity and constancy of sinning He is called an unclean spirit 2 Cor. 1.1 when he lyes he speaks of his owne accord John 8.44 If at any time he speak true it is by the over-ruling hand of God 1 Sam. 28.19 Reas As is the tree so is the fruit Mat. 7.18 Vse It shews us that Satan
extreame and deadly 3. It is new and rare because they have been wonted to no such thing Vse Let the world know that Gods people have more cause to think strange of the world then the world of them they give the world no cause to hate them Acts 17.6 Doct Gods children are not to marvell at the worlds hatred 1 Thess 3.3 Reas 1. God hath appointed you to it you must take notice of it God hath done it for many ends How else should you shew forth your patience how should you be kept off from bad company God will lay bitter pills to the breasts of the world that so you may be weaned from it Psalm 119.115 2. The world many times doth it out of ignorance The world knows it not therefore we may take it the better that we are ill dealt withall A King takes it not ill to be badly dealt withall at strangers hands 3. The world hated Christ therefore no marvell if it hate us 4. It is no new thing it hath continued from Cain 5 From the inclination of your own hearts if you were in the worlds case you would doe the like Therefore marvell not Tit. 3.2 3. Vse 1. Of instruction to such as live in places of Religion If we be hated wonder we not at it We shall condemne the generation of Gods people The cause is partly from the tempter partly from the wickednesse of the world Vse 2. Do not lay down Religion for fear of the worlds hatred This is not the way fear not the hatred of the world Some Subjects will not feare the body of a State so they may have the Kings favour Much lesse should Gods servants fear though the whole body of a Countrey should fall foule upon them 3. This should teach Gods servants to walk so much the more circumspectly humbly lovingly If a man were to walk amongst his friends he would care the lesse but if he live among his enemies he will looke to every step so soon as you trip you shall have mouthes enough open against you Therefore Daniels course was notable he so walked that they could not taxe him Daniel 6.1 to 7. 1 JOHN 3.14 We know that we have passed from death unto life because we love the Brethren he that loveth not his Brother abideth in death THe Apostle layes down this as a second reason why they should not marvell implying that they that know they have passed from death to life need not marvell though the world hate them Doct. Gods people have passed from death to life Gods people are opposed to the world they are translated out of the world John 5.24 They are redeemed out of the world by death he means a contrary state to life Death and Condemnation are Synonymaes By death is meant death for sin and death in sin the naturall estate in which a man lives whilest he is in this world which is called a state of death in a fivefold respect 1. All death presupposeth life to go before We do not say that a stone is dead Death is a privation of life A man that hath no life but what the world gives he is dead because he had a life at least in possibility in the loyns of Adam Ephesians 2.3 2. Death in the proper notion of it is a separation of the soul from the body We are said to be dead Gal. 2.20 because our souls and bodies which are capable of life are separated from the Lord Jesus the fountain of life Eph. 4.17 18 19. 2.12 3. From the definition of life which is a power to move it selfe in it's owne place When we see a thing to move it selfe in it's owne place we say it is quick and hath life A man may do many things yet not from an inward principle as Judas and Jehu Matth. 27.18 19. 2 Kings 10.15 16. is this life There are some motions from common grace but it is not spirituall life unlesse it aim at spirituall ends and upon spirituall grounds As if a man be humbled for sin because it is displeasing to God Judas was troubled in his conscience not for sinning against God for then he would not have grieved God by hanging himselfe It was not an inward motion and voluntary so Jehu he did it to establish his owne Kingdome he regarded not the commandements of the Lord 1 Kings 10.30 31. 4. In regard of the binding over to eternall death as a condemned man is counted a dead man John 3. ult 5. From the power required to make such a man alive 2 Cor. 5.17 There must be a new a breathing power The state of grace is called life 1. Because we have received fellowship with Christ he lives in us and we in him Gal. 2.20 John 15.1 2. We have an inbred power in our selves to move upon spiritual grounds and for spiritual ends Rom. 8.2 Mat. 5.3 to 10. Passed from death to life from the hatred of our Brethren to the love of them There are these steps of it from one to another 1. A man is a poor man and that 1. In debt 2. Hath nothing 3. An hard creditor 4. No surety 2. He begins to mourn bitterly for this his estate 3. He becomes meek 4. He hungers and thirsts and prayes for grace and cannot be satisfied without it 5. He begins to be mercifull he pities every soul that is in a state of nature and under a spirit of bondage 6. He is pure in heart abstains from sin doth Gods commandements 7. He is a peace-maker he is at peace with God and with his own conscience and now he labours to make others at peace 8. He will now suffer persecution for righteousnesse sake Vse 1. This convinceth all the works of the Heathens as dead works Some are famous for courage justice c. But all these are but dead works Gods pure Martyrs have suffered not for any glory of theirs but Gods glory 2. It refutes a main ground of Popery the doctrine of Free-will which gives a man power to be converted when he will If a dead man can rise from death to life then may a dead man in sin come to the life of grace 3. Gather hence how our estate stands We come to Church it may be repeat Sermons and do many good duties Would we know whether our life be a dead life or no Consider we upon what principles we do good duties if we do good duties because they are pleasing to God if we have respect to all Gods commandements if there be a change in our hearts which makes us willing this is a signe we are passed from death to life 4. To teach us not to rest in our naturall condition for then thou art but a dead man although thou hast all morall grace 1 Cor. 13.2 3. 5. This may be a comfort to every soul that hath passed from death to life God is his God and he shall never come into condemnation Math. 22.23 John 5.24 Doct. The love of our
rich 3 He denyed his own honour He being in the form of God yet made himself of no reputation to save us from reproach 4 As if all this had been too little he denyed his own life and laid it downe for us John 3.16 Reas What is the reason of this difference that our love to our neighbour must be so great above the love to our selves 1 Because there was no cause of denying our selves in innocency but now man is fallen he cannot raise up another but he must stoop If two men go together if they go both upright they may go hand in hand but if one be faln and not able to rise the other if he will raise him must stoop down and toyl to get him up God hath raised up some sooner then others therefore we must take up our faln Brethren 2 God requires love in a more exact manner and measure because he hath now given an higher and more exact pattern We have the pattern of Christ that forgave us ten thousand talents therefore we ought to forgive our Brethren an hundred pence Mat. 18. Vse 1. This should stir up all Christians to walk now in an higher frame of love then formerly they were wont in times past We walked then in a lower way to love our Brother as our selves But we must now say I will do so for my Brother as I may not prejudice my self my estate credit or life But now we that are strong ought to bear the infirmities of the weaker Rom. 15.1 2. Now we must have the same minde in us which was in Christ Jesus Heb. 2.4 to 16. 2 Cor. 11.7 8. Paul abased himself that they might be exalted and denyed himself of many comforts that he might help them As Christ laid down his life for us so must we for our Brethren in sundry cases 1 John 3.16 For more particular direction 1 A man ought to deny his own expediences for his Brothers necessity Neh. 5.18 2 He ought to deny himself in outward things to supply his Brethren in spiritual things Thus Paul 3 If a man be of a private condition and his Brother of publique use to the Church he ought to deny himself to maintain and succour him as they said to David Thou art worth ten thousand of us Rom. 16.4 5. Aquila and Priscilla 2 This should teach you that are of higher estate to help your poor neighbours that are fallen into straights not through prodigality or ryot but through Gods hand or charge of children You must not say I must look to my self and to my children that they be maintained This was the old rule now we must deny our selves and our own experiences and be continually doing good in obedience to this commandement It was a royal speech of David 2 Sam. 24. Shall I offer a sacrifice of that that cost me nothing Heb. 13 15 16. When God blesseth thee with many a pound wilt thou offer a sacrifice to God that cost a penny or a thing that cost thee nothing It 's for you to blesse God that hath enriched you with such abundance and say with David What shall I render to the Lord for all these goods Your goods reach not to God but to the Saints that are on the earth and if you begin to straighten your hands and hearts you will finde God straightning himselfe to you What a blessed thing were it to be laying aside something for good uses Our Saviour that lived in so mean a condition yet had care to provide for the poor John 13.28 Doct. There is not a more effectual means to the obtaining our petitions then by growing up in practice of these two commandements in believing on the Name of Christ and love to our Brethren Mark 11.22 to 26. There you have both joyned together Jam. 1.8 Let a man pray in faith and waver not When a Christian is tossed with doubtings and distractions he shall rather drown his prayers then bring them to the bosome of Christ Jesus Job's friends were godly men but because they dealt not in love with Job God professeth he would not hear them Want of love to our Brethren it damps our prayers before God So that though our persons be accepted yet our prayers shall not Why is faith so necessary 1. Faith makes our persons acceptable to God God heares the young ravens and lyons when they call upon him he rather hears their misery then their prayer but faith makes the person acceptable Thus By faith Abel c. Heb. 11. 2. Faith purifies the heart Acts 15.9 If I regard wickednesse in my heart God will not hear my prayers Psal 66.18 3 Faith furnisheth the heart with graces that make our prayers amiable There are four graces requisite in prayer and all are wrought by faith 1 Reverence to God A man without faith considers not before whose presence he stands he considers not that God is near to hear his petitions but faith is the evidence of things not seen it makes us come before God with reverence and godly fear Heb. 11.27 2 Faith breeds in us humility whereby we come before God with a sense of our unworthinesse and of the least of Gods mercies and an unablenesse to ask any thing according to his will 3 Faith works fervency and earnestnesse of spirit that we will give God no rest 2 Sam. 15.16 Effectual fervent prayer is called a prayer of faith For 1 Faith puts life into every duty Gal. 3. 2 Faith layes hold of the promises of God in Christ and we urge and presse God upon his word 3 Faith makes us very sensible of our wants and therefore we cry very hard for help 4 Faith works in us an holy canfidence that what we ask God will undoubtedly grant and it 's meant of faith in the Name of the Lord Jesus There are three things in the Name of the Lord Jesus which Faith layes hold on 1 Faith lays hold on the offices of his mediation There had been no hope of acceptance unlesse there had been a Mediator to reconcile God and us 1 John 2.1 2. Heb. 4.14 15 16. Though we should finde many weaknesses in our selves yet with confidence may we draw neer to God seeing we have such an High Priest which is touched with our infirmities he is that great Master of requests that is in such favour with God that he never presents up a prayer to God but he returns such an answer that we need not go away with sad hearts John 16. â—3 24. 2 Faith lookes at Christ as him in whom all the promises are yea and amen 2 Cor. 5.20 3 Faith layes hold on all the attributes of God set on work by Christ for our good So that if we look for wisdome grace or power they are all set on work for the good of his Church The name of the Lord is a strong tower that is the attributes of God the righteous flye to it .. How By faith Q. How is the love of
know he abideth in us by the Spirit which he hath given us In the second place we come to speak of the means whereby we may discern that God dwels in us and that is by the Spirit which he bath given us Doct. That the Spirit of God bestowed on us is an evident signe of Jesus Christ dwelling in u. He doth not say we believe though this be a great word for faith is the evidence of things not seen but he saith we know it now scire is rem per causam cognoscere What is that Spirit that being bestowed on us is an evidence of Christs dwelling in us Did not the Spirit of the Lord come upon Saul and he prophesied 1 Sam. 10. Yet it is not said that Christ abode in him for ch 16. verse 14. it is said that the Spirit of the Lord departed from Saul and an evill Spirit from the Lord troubled him Answ There be sundry degrees of Gods Spirit which may be given to a man and yet be no evidence of Gods dwelling in him or he in God 1. There is a Spirit of illumination whereby a man may prophesie as Saul did But a man may have this Spirit of God and yet fall away so as to sin against the holy Ghost Heb. 6.4 5 6. 2. A Spirit of administration of Church or Common-wealth 1 Sam. 11.6 3. A Spirit of power to do many wonders Matth. 7.22 23. And yet Christ acknowledgeth that he never knew them they did never abide in Christ nor he in them 4. There is a Spirit of renewall of many affections which may befall any man 1. A Spirit of Zeal as in Jehu Come and see my zeal for the Lord 2 Kings 10.15 16. and yet he took no heed to walk in the Law of the Lord verse 31 32. 2. Of Joy in Herod Mark 6.20 3. Humility in Ahab 1 King 21.29 4. Fear in Felix Act. 24.25 What is then the Spirit whereby we know that we keep Gods commandements and have fellowship with him Answ It is the Spirit of life which is in Jesus which frees us from the law of sin and death Rom. 8.2 This is the Spirit of adoption vers 15. of grace and supplication Zac. 12.10 What doth this differ from the former for they were the Spirit of God Answ It exceeds in this Because the former Spirits of God did rest only upon the outwards of a man as his Tongue Memory Affection but this bids defiance unto all the enemies of his salvation the Heart and Will which are the Castle wherein Christ abides are given up to Christ Pro. 23.26 God requires the heart if we give the heart to God we give all Prov. 4.23 Life springs not from good affections nor good actions but from the heart Q. What doth this Spirit more in my heart then did the other How shall I know that the holy Ghost hath gotten possession of my heart Answ If the Spirit of God hath taken possession of your hearts it lifts up your hearts for to prize the Lord Jesus above all other things in the world it makes thee willing to do and suffer Gods will with patience it will cause you to resigne your selves and your desires to the Lord Jesus now all your affections and whole heart is for the Lord. If Paul now sin he doth that which he would not Rom. 7.16 17. Having given us this Spirit we dwell in Christ and he in us 1 John 4.13 Because by this Spirit we keep his commandements If we keep his commandements it shall go well with us and with our children after us for ever Deut. 5.29 Reas From the free covenant of grace by which he hath promised everlasting fellowship to those that keep his commandements Jer. 32 40. Isa 55.2 3. Obj. This may make us believe but not to know as we believe Vnity in Trinity and Trinity in Vnity but we cannot know it But you say here We do not only believe but know Answ There is a difference between faith and knowledge For a man may believe a thing is true because he doth not doubt of the authority of it but yet we do not know all truths that are spoken though we believe them for stnowledge is of a certain conclusion we know this to be so partly by faith partly by sense and reason for though faith believe things before we know them it being the evidence of things not seen and so a man may believe that God is gracious before we know it yet when faith hath laid hold on the promises it sets reason on work This Spirit of God works in us an evidence of our abode in Christ for 1. this Spirit of God works peace of conscience Phil. 4.7 which passeth all understanding though it doth not always abide yet it keeps garrison always it bears witnesse to a man that Christ is in him and he in Christ 2. It works a change in all Christians it changeth them from the power of Satan to the power of God Gal. 5.19 20 21. And though the peace of conscience and consolation of the Spirit abide not always yet the Spirit of regeneration and sanctification doth always abide and doth change the whole man 2 Cor. 5.17 Before a carnal and fleshly Spirit but now the Spirit of glory and grace rests upon us which makes us relish Christian communion and Christian society This Spirit doth alwayes abide and so we know that Christ abides Rom. 8.9 Obj. I may think there is a through change but yet it may be it 's only of the outward man Answ Consider how it changeth thy heart Is thy heart with God and wholly for God Dost thou long for peace with God Wouldst thou not forgoe it if thou hadst it for all the world Is the Word of God more precious to thee then thine appointed food No profit pleasure or preferment shall hinder thee from following of Christ When a man hath horrour of conscience he would give his life for peace but then a man doth not affect God so much as his own peace Thus Cain Gen. 4. When Saul had a spirit full of trouble then David must play a fit of musick When wicked mens hearts are at rest then they never regard God but then they close with the world and sensuall lusts But when the Sun of righteousnesse doth arise in a mans heart he will scatter abroad all those distempers of spirit that hang about him and frame his heart to an holy care of keeping Gods commandements Vse 1. To reprove a Popish opinion that no man can know whether Christ abide in him or no. But why doth St. John then say Hereby we know and he speaks to old men young men and babes to try themselves These men condemn the whole generation of the just Such a woman as cannot tell her child who is his Father is a strumpet and so is the Church of Rome 2. It reproves others that think it impossible Some think it not worth the knowing others think it
still waters of comfort and consolation such a man will goe out conquering and to conquer and in prospering to prosper 2. This should instruct the people of God to search the Scriptures daily that so they may be the better able to try the spirits of their Ministers labour they also to try their own hearts 3. To exhort people to be earnest with God that they may be endued with his Spirit Try the spirits Doct. That the people of God are first 〈◊〉 try the spirits of thâ—â—r Ministers before they trust them they must first try the 〈◊〉 Beloved Try the spirits as if he would take them by 〈…〉 exhort them to try the spirits of their Ministers try how they 〈…〉 whether they do◠〈…〉 mighty power of God in humanâ—â—â—â—ties Def 〈◊〉 not prophesie try all thing◠〈◊〉 laâ—â—â—st that which is good 1 〈…〉 you 〈…〉 your hearts from 〈…〉 Spirit 1. By trying the 〈…〉 â—ut honour upon it 〈◊〉 doth not try a small piece of money but if 〈…〉 a great piece he will try this 2. In so doing you â—â—ll keep your hearts from 〈…〉 â—he Spirit Acts 17 〈…〉 of Berea when they 〈◊〉 heard Pau◠〈◊〉 whom they might have believed if they had known him 〈◊〉 they 〈…〉 the Scriptures daily 〈◊〉 such things as he preached 〈◊〉 so or no finding his doctrine true they believe it and 〈◊〉 of them belived it was not 〈◊〉 counted a Conventicle for them to meet together to see what they could â—â—member of of what they had heard 〈…〉 was it counted any disgrace for great men to be conversant in good dutieâ— What is it 〈…〉 Spirits 〈◊〉 â—heir Ministers They must try the spirit of a mans Person Calling Doctrine Applâ—â—â—ions 1. There mayâ—â— a false spirit of a mans person Matth. 7.15 16. 2. 〈◊〉 spirit of their Callings Christ saith to John and James You know not of what spirit you are Luke 9.55 56. yet they were pillars of â—â—e Church Gal â—â— 9. men of excellent gifts and graces one of them was this John which wrote this Epistle you know not what spirit you are proving of what calling you are of your calling is the same with mine now he tels them That he came not to destroy but to save as for Eliah and Elisha they were Ministers of vengâ—â—â—â—e Ministers of the law they might curse but 〈…〉 seek to save â—ry the spirit of their doctrine for they may be sometimes carryed away with 〈…〉 truth 〈…〉 spirit of errour Mat. 16.16 compared with 〈…〉 receive 〈…〉 the Kingdome of Heaven was he therefore kept from 〈◊〉 No he spake with a 〈◊〉 spirit in the morning 〈◊〉 with 〈◊〉 spirit in the afternoon he rebuke◠〈◊〉 Master and what saith Christ to him then Get thee behinde me Satan 4. You must try the spirit of â—â—eir application Bad Ministers 〈◊〉 misapply the 〈…〉 â—od they will make 〈◊〉 hearts of 〈…〉 God would not haâ—â— made 〈◊〉 Ezek. 13 2◠〈…〉 mis-apply the Word of God like Job 〈◊〉 47. â— 7 8. they spake from a spirit of truth but not from a spirit of 〈…〉 when you shall see a man to 〈…〉 like courses 〈…〉 apply the prâ—mises but rather 〈…〉 to him and 〈…〉 you may not apply â—â—reatnings to â—â—ounded conscience for 〈…〉 speak a right of God Belieâ—◠〈…〉 Answ 〈◊〉 believe is 〈…〉 of the truth Heb. 11. â—â— 2. To apply 〈…〉 1 John 1.21 3. Wâ—â—ust to it 〈…〉 There are two things in a promise 〈…〉 truth and trust upon the gâ—â—â—â—â—esse Psa◠〈◊〉 â—4 Reas 1. Taken from 〈…〉 of God by the neglect of this duty 1 Kings 20 3◠〈…〉 the Prophet spake whether he spake in the name of the Lord or 〈◊〉 hearkned not to the word of the Prophet therefore a Lyon slew him 1 Kings 13.15 to 25. on the contrary 2. From the danger in regard of the Prophets themselves Matth. 7.15 2 Pet. 1.2 3. Rev. 18.13 Reas 2. From the easinesse of Prophets to delude Gods people 1. Because the 〈◊〉 great store of false Prophets 1 Kings 22.21 22 23. a man is easily deceâ—â—d by a multitude 2. They may delude by their calling many men may think surely their Minister is right 3. From the hyâ—â—crisie of their Ministers Matth. 7.15 They come to you in sheeps cloathing but inwardly are ravening Wolves Vse 1. To refute the Doctrine of the Church of Rome they would keep men in ignorance thinking it to be the Mother of Devotion 2. This 〈◊〉 â—â—ir up all the people of God to search the Scriptures that so they may 〈◊〉 the spirit of their Ministers do not take every thing as true from your Minister because he is your Minister no though he be a man that fears God but try his spirit try every word follow him from first to last if you doe not try the Word you will not trust it so that all that is delivered to you is â—â— water spite upon the ground How shall I try the spirit of our Minister 1. Try them by the Word of God Esa 8.20 acquaint your heart with the Word of God Heb. 5. alt 2. Labour for the oyntment of the Spirit of God 3. Consider whether it make you more conformable to the Word of God or no whether it make you obey the Word of God more carefully then before whether it make you more like to Christ if it work these effects it is the Word of God that is preached Doct. That many false Prophets even in the dayes of St. John the Apostle were gone out into the world There 〈◊〉 severall false Prophets as Ecclesiastical storiâ— relate What is a false Prophet He is not every one that teacheth false doctrine for we know but in part and prophesie but in part 1 Cor. 13.9 to 12. 〈…〉 â—art we may prophesie falsly A false Prophet then is such a one that preacâ—â—h some doctrin that overthroweth the doctrine of the Christian faith when he doth seduce others to believe false doctrine whoâ—â— words fret as a Canker 2 Tim. 2.17 18. 1. When men preach such doctrine as cannot be delivered without peril without damnation except they afterwards repenâ—â— 2 〈◊〉 2.1 2 3. Such are called ravening Wolves â—atth 7.15 they destroy both the souls and bodies of those that believe them they root up the Church of God like wild Boars 2. They seduce others to believe the 〈◊〉 2 Pet. 1.1 2 3. they sell such mens souls for nought 〈◊〉 it 's said They should deceive if 〈◊〉 were possible the very elect 〈◊〉 24.24 3. Such as 〈…〉 of their errours and yet will not yeeld Tit. 3 10 11. such are to be 〈◊〉 being perverted and sin being damned of their own souls a man iâ—â—hen convinced when he will â—light the poiâ—â—â—n which he is convinced and if you hold him to it that he cannot start 〈◊〉 he will fall out with you 〈◊〉 Apostle â—sheth that such men were even cut off Gal. 5.17 〈…〉 only have divisions among Christians that so the spirits of his faitâ—â—es may â—e
perfect love to God and their brethren they may have boldnesse in the day of judgement This Paul confirms 2 Tim. 4 7 8. he is confident that God would give him a crown of righteousnesse who had fought the good fight of faith and had finished his course had abounded in love to God and man which is our righteousnesse to 〈◊〉 God and man his due and this crown of glory God will give not only to him but to all that love his appearing James 2.13 Mercy rejoyceth against judgement which is a fruit of love for mercy is nothing else but love compassionating our brothers distresse the judgement day is terrible to all bitter cruel and harsh spirits but mercy riseth against judgement Matth. 25.34 to 41. We see what encouragement he gives to his sheep on this ground because they shewed him kindnesse in being kind to his brethren Reas 1. From the esteem the Lord Jesus bears to such before whom they are to appear in judgement for such as love Christ and his members have found Christ dispensing himselfe to them not as a Judge but as a Saviour or else they could never have loved him nor others now they that are to meet with a Saviour have cause of boldnesse in that day or if he come as a Judge it 's but as a Judge to plead their cause and right their wrong and take vengeance on their enemies 2. A loving Christian hath a further ground of confidence in his heart that the day of Christs appearing shall be as the day of his marriage now a marriage day is a day of the gladnesse of the heart Cant. 3.10 Now they that love one another are espoused to Christ here by their effectuall vocation but the day of judgement is as the marriage day Christ here adorns and beautifies us that so at the last day we may be represented as fit Spouses for himselfe Such as are in marriage love how do they desire and long after the marriage day and so doe all true Christians that have kept their hearts chast to Christ how doe they pray for the hastening of that day Beloved be like a Dove or young Hart upon the Mountains of spices Cant. 8. ult This day is called the day of refreshing Acts 3.19 and it 's the work of the Ministers of the Gospel to drive a match between you and Christ that so at that day they may look them out and present them to Christ Loe here am I and the children that thou hast given me Isa 8.18 2 Cor. 11.1 2 3. It 's therefore the day of the comfort of Gods Ministers and all his servants therefore a day of boldnesse 3. It 's a day of much comfort and boldnesse because then they shall be freed from all discouragements from all persecutions and malignities from slanderous tongues and hard speeches from all fears and sorrows nay more from all temptations and corruptions this must needs give boldnesse to them it 's all the cause of boldnesse we have in this life because at that day all our sins and sorrows shall be put away it 's a day of universal freedome from all sin 1 John 3.2 we shall then be like him in grace and glory and freedom from all evils Vse 1. To reprove a grosse errour in Popery which is that no man can be certain of his salvation in the day of judgement but we see it 's no other doctrine but St. John here delivers is it not a word of boldnesse and confience that Paul hath 2 Tim. 4 7 8. I know from henceforth is laid up for me a crown of glory true say they Paul was an extraordinary Christian but he addes not for me only but for all them that love his appearing were not Christians confident against that day how is it that they so earnestly desire that day The Spirit and the Bride say Come and every one that is a thirst sayes Come Lord Jesus come quickly be like a young Roe which shews plainly they doe not look at it as a day of terrour but as a day of boldnesse and comfort Object Have not many of Gods servants been afraid of the face of death and troubled at it What was Hilarius his speech Egredere anima mea quid trepidas Egredere septuaginta annos Christum colui jam mortem times Answ The words of Hilarius shew that he checks this fear he thought he had no cause to be afraid therefore he bids his soul goe forth 2. I grant that a mans nature may shrink at death though he knowes that he hath been a faithfull servant and is not afraid of judgement for death is an enemy to nature though a friend to grace 2 Cor. 5.12 Paul himselfe desires to be cloathed with glory 〈…〉 unclothed of his body so Christ told Peter John 21.18 〈…〉 thee whither thou wouldst not he means to martyrdome implying if he could have shunned martyrdome with a good conscience he would have â—orded it because its an enemy to nature but yet this 〈…〉 â—â—ture is after aggravated by temptâ—◠〈…〉 so that as 〈…〉 so to 〈…〉 will 〈…〉 times taking away all mattâ—◠〈…〉 he wâ—â— conâ—â—â—dent o◠〈…〉 all 〈◊〉 of comâ—â—â—◠〈…〉 him 〈◊〉 that day shall 〈…〉 examination and possese him 〈…〉 youth that his 〈…〉 Psal 30.7 〈…〉 his face 〈…〉 is the 〈…〉 and Johâ— â—0 〈…〉 yet this 〈…〉 love may 〈…〉 in that day though 〈…〉 wh◠〈…〉 with temptatiâ—â— and 〈…〉 it may be 〈…〉 and so other Christians in his 〈…〉 â—emper 〈…〉 Christ 〈◊〉 to him Psal 3.6 I will not be afâ—â—◠〈…〉 about 〈…〉 St. Ambrose I have not 〈…〉 am ashamed to 〈◊〉 any longer neither doth it irk me to die 〈…〉 a good Loâ—â— so Paul professeth Phil. 1.21 〈…〉 â—â—â—ved so Job 19. â—â— 26. 〈…〉 but even of every one whose loâ—◠〈…〉 that thâ—◠〈…〉 in that day Vse 2. Shews the dangerous estate of such whose love to Go◠〈…〉 brethren is not perfect for if they whâ—â—â— love is perfect may have 〈…〉 then such as never sought 〈…〉 his favour never loved the â—ell 〈…〉 of his servants in tha◠〈◊〉 where 〈…〉 Obj. I have knowâ—â—◠〈…〉 â—â—ve never troubled themselves with matters of Religâ—â—◠〈◊〉 yea scornfull 〈…〉 boysterous men yet as little afraid of death and hell 〈…〉 Isa 22. â—â— Answ That which the Papists condemn as hereticall 〈…〉 God 's servants that may be called 〈◊〉 presumption in such men 〈…〉 who never shrink at death or judgement and indeed it proceeds from 〈◊〉 profound ignorance and deadnesse of their hearts who nenver 〈…〉 of God nor the terrours of hell Dâ—â—â—e bellum in ex pertis but if one 〈…〉 â—ome to see that dâ—y then shall they call to the moutainns and hills to coveâ—â—â—â—em from the wrath 〈◊〉 the Lamb. Vse 3. For those that would live comfortably and die peaceably take this ready way be perfect and sincere in your love to God and his Saints and that will breed 〈…〉 marvellous boldnesse against that day
promises and rewards Vse 4. For them that would have Gods commandements seem easie to them and not burthensome why grow up in the love of God meditate on his goodnesse and promises and mercies and so thou shalt grow up to love him and the more love the more willing and obedient A man never loseth his first works but he loseth his first love Let him renew his first love and he shall renew his first works Rev. 2.4 5. 1 JOHN 5.4 5. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God VEers 1. the Apostle had made an evidence of the love of God to keep his commandements and to do them with ease This he proves vers 4. by an argument taken from the removall of the impediments of Gods love in such an heart and that is the overcoming of the world And the argument stands thus To them that overcome thy world Gods commandementâ— an easie yoke But they that are born of God have overcome the world Ergo It s the love of the world that hinders our obedience to Gods commandements This kept off the young man so every one that is kept off it 's for the love of some pleasure or profit which they wil not deny so Gods commandements seem burdensome Doct. 1. Every regenerate Christian is a victorious Christian a conquerour of the world Every Christian be he never so poor that hath but the least pittance or shred of true grace hath a mighty power in him to overcome the world It was a famous thing of old to be but conquerors of the world as the Babilonian and Romane Monarchies were But St. John testifies here that every Christian is Lord of the whole world 1 Cor. 3.22 23. He hath it there by gifts but here by conquest he overcomes the world viz. so far as it is an enemy to grace Indeed in themselves the comforts of the world are good and usefull but as far as they have a snare in them he overcomes them 1 John 4.4 The honours of the world have a snare in them to puffe up our hearts 2 Chron. 26.16 Profit of the world choak the good seed of the Word Mat. 13.22 23. So the pleasures of the world they make the Word unfruitfull Luk. 8.19 Now how doth a regenerate Christian overcome this 1 He abideth constant in his Christian course notwithstanding the flattering or threatning of the world so that he will not be seduced by any of these snares Eph. 6.11 13. Paul would not give place to such seducements no not for an hour Now that is a part of a mans victory to hold his owne and to keep his standing and not to flit such a man is never said to be overcome that keeps his standing 2 He not onely holds his own but he resists his enemies he musters up all the forces he hath to resist the temptations of the world Jam. 4.7 Resist the devill and he will fly from you Stand out against a temptation and you overcome it Joseph being tempted by his Mistris he takes into his hands for his weapons Gods commandements and his Masters kindnesse Gen. 39.7 8 9. That that would be a dishonour to God and an injury to his Master and so he overcame the temptation 3. To overcome a temptation is to make a good use of every temptation and to get ground by it that the more he is invited by a temptation the more earnest he is against it and the more forward in his Christian course When Michael reproved David for his unseemly dancing as she thought Why saith he I will be yet more vile Whereas her temptation was fetcht from his disgrace why he would bear more such disgrace So when Johns Disciples stirred him up to emulation against Christ that he carryed away all the applause of the people after him What saith John He must increase and I must decrease He is the Bridegroome and I but his friend And it is my joy and glory to see him glorious so that he made an advantage by that temptation and drew them on the more to honour Christ by how much the more they sought to debase him the more we are tempted to covetousnesse wantonnesse or emulation the more liberall chaste and â—umble let us grow This is to overcome a temptation to take a spoyl to enrich our selves by the spoyl of our enemies that is such a conquest as the Apostle calls more then a conquest Rom. 8.37 In all this we do more then conquer For a conqueror gets a victory sometimes but with much wounds and losse we sometimes with no losse 2 After victories they grow Inxurious As it was said of the Romans after their great conquests Luxuria incubuit victumque ulciscitur urbem But a godly man so overcomes and divides the spoyl that he spoyls not himself Worldly conquerors fall to ryot and excesse after their victories but a Christian conqueror grows more wary and humble and sober then before As it was said of John Baptist by Christ A Prophet yea more then a Prophet So a regenerate man is a conqueror yea more then a conqueror Reas From Christs victory over the world Rom. 8.37 It is through him that loved us Christ hath overcome the world John 16. ult Therefore I am to wrestle but with a wounded pimoned enemy Christ having led captivity captive I come but to contend with a captive world and so I overcome through Christ that hath loved me It 's the death of Christ that hath crucified the world to me Gal. 6.14 And therefore I am to fight but with a crucified enemy 2 From the mighty power of Gods Word abiding in a Christians heart 1 John 2.14 The commandements of God and his promises do so rule in his heart that no flatterings of the world no commandements of men can oversway him 3 From the Spirit of God dwelling in them which is greater then the spirit of the world 1 John 4.4 This Spirit doth so mortifie him to the world and so quicken him to grace that he overcomes the world Obj. Did not Demas a great professor forsake Paul and embrace this present world 2 Tim. 4.10 Have not many for the live of the world erred from the faith 1 Tim. 6.9 10. Was it not so with Ananias and Saphira and Judas The love of this world overcame them Hath not the love of the world overcome many of the Germane Christians to apostatize to Idolatry and yeeld themselves to the temptations thereof How is it true then that every poor Christian overcomes the world Answ 'T is true the world prevails with many professors but many of them were never truly born of God as Demas and Judas Ananias and Saphira Obj. Do you think that every one that is led away with the world hath no shred of true grace in him Answ No for
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
have committed this sin and they know God is not able to break his word Mark 9.22 There comes a poor man to Christ for help for his son and said If thou canst doe any thing have compassion on us What saith Christ If thou canst believe all things are possible to him that believeth viz that I am able why saith he Lord I believe help my unbeliefe he believed God was able to help him and yet was not certain of it neither and yet this faith procured this blessing from God Quest How can this be called believing on Christ when the heart is not grounded on Christ nor rests on him Answ As to believe on Christ is to rest on him as a stone on the foundation so there is a believing on Christ when the heart yet rests not one Christ but rowls it selfe on Christ and that may be done while the heart is yet in motion Resting is a setlednesse of condition but rowling is an unsetled tumbling about sometimes rowls one way sometimes another yet such a Christian believes on Christ because he is rowling towards him that so he may lie on him Psal 37.5 Commit thy ways to the Lord in the original rowl thy ways upon God lean thy soul that way that is done by rowling thy selfe towards him that thou mightst rest on him Prov. 3.6 Trust on the Lord with all thy heart lean not on thy own wisdome a man may be said to lean that way whereon he is not yet setled Quest When is a man said to lean on Christ Answ 1. When a man is perswaded that God is able to help him yet doubts of his willingnesse and yet comes to him leans towards him craves his help as Mark 5.25 there comes a woman to Christ with a bloudy issue she came neither doubting of his ability nor will If I may but touch the hemme of his garment I shall be made whole this was a resting on Christ But the poor Leper was not come so far as to assure himselfe that Christ would doe it but he believes his power and useth the means to make him willing Lord if thou wilt thou canst make me clean 2 A man may be said to lean on Christ when he believes not his willingnesse nor yet confidently his power and yet desires God to help his unbelief this is a rowling upon Christ If thou caâ—â—â— doe any thing help us in Scripture phrase this kind of rowling upon Christ is called a coming to Christ it 's one thing to be coming to Christ and another thing to rest on him but yet he is a believer if he doe but come to Christ Math. 11.28 this coming to Christ is believing on him for to such he promiseth that he will refresh them and he refresheth none but believers Joh. 6.35 37 67. By coming to Christ we believe on him and he that cometh to him he will in no wise cast out if a man be but coming onwards humbled for his sins and perswaded that God is able to help him if not yet if he be grieved for his unbelief and prayes to God to help his unbelief this is coming to Christ that is making towards him and this is faith Suppose a man tell you in such a field of yours is a rich treasure if you believe the man will you not goe about to dig it up but if you doubt of the truth then you let it alone so God tels you all the treasures of life and grace are laid up in Christ this record God gives of his Son now if we believe this record we will use all good means to attain this eternal life otherwise if we doe not use the means to get this treasure we make God a lyar as if his record were not true Vse 1. It reproves the dangerous sin of such as neither relye on Christ nor rowl towards him St. John tels us we make God a lyar a fearfull thing for mortal men to make the God of truth a God of lyes now if we make God a lyar we make him no God at all if we live in unbelief we live in Atheism all such as find not their hearts resting on God or rowling towards him they make God a lyar and there is no truth in them for if we did but believe that eternal life were to be found in Christ we would not rest till we were assured of it if we know of any Inheritance left us we will â—ow from one end of the land to the other to obtain it so if we believed that the treasure of salvation were laid up in Christ we should never rest rowling towards him till we had got possession thereof Vse 2. May stir us up never to rest till we have brought our hearts to relye upon Christ to lean on him to rowl towards him if we doe not this we are Atheists therefore as we desire to make God a God of truth let â—s never rest till we have found our hearts relying on him Psal 132. â— to 6. It was a notable resolution of David in the midst of all his â—â—bles that he would not give himselfe rest till he had prepared as habitation for God so let us never cease rowling towards Christ till at length we find our selves resting on him Quest What would you have us to doe to â—â—ing our hearts to relye and 〈◊〉 on God Answ 1. Rowl your selves to such places where you may have means of grace Faith comes by bearing Rom 10.17 2 Rowl off your hearts from all your sins come out of your sinful corruptions rowl your selves out of your bodâ— of security 2 Cor 6. two last verses 3 Rowl your selves so far from all worldly comforts as that you set not your hearts on them Psal 62.10 nor on great friends Psal 146.3 4 Cast your meditation on the mighty power of God which is able to heal such untoward hearts as yours 5 Use all the means you may and endeavour with all the strength you may that God may heal you 6 If you doubt of his will and are not confident of his ability pray that God would give you a believing heart Lord help my unbelief Vse 3. For them that have rowled themselves on Christ rest not in rowling there is no rest to be had in rowling therefore from rowling 〈…〉 come to establishment in Christ and thâ—re rest sit down in quietnesse and confidence now if thou wouldst have a stone lye on the foundation thou most cut off all the roughnesse and unsquarenesse or else it cannot lye 〈◊〉 there is none but either he hath some doubts that make him under or else pride that is a great swelling therefore we must lay down all our high thoughts and 〈◊〉 levell with Christ for he is meek and loâ—ly besides all hatred and 〈◊〉 is an uneven swelling in our hearts and how 〈◊〉 can they lye smooth in the building bowles and swelling bodies will not touch but in 〈◊〉 point smooâ—â— things lye flat what swelling of heart we
And how dare any appear that dare claime grace and glory of merit In the continuance of his faithfull obedience who dare claim the least mercy ex condigno how much lesse eternall life Whereas è contra Gods servants doe not think God beholding to them for their service but they never think themselves more engaged and beholding to God then when he inables them to most service they say with David Who are we that we should be able to offer thus willingly 1 Chron. 29.14 they know every jo◠of mercy is free grace every sin pardoned is free grace No Malefactor on earth but if the King send him a pardon he acknowledgeth it to be of the Kings free grace and Royall compassion but yet the Synagogue of Rome will not acknowledge Gods pardon to be of free grace but Gods people acknowledge they are 〈◊〉 but as dead dogs before God and were at not for the free grace of God they had never seen life Vse 2. Of exhortation to all the sons of men that never look after Christ why as ever you desire to see me and that life for ever look up to God for it to derive it from him it is his free gift Every man is a friend to him that giveth gifts Prov. 19.6 Shall we respect Princes so that have but earthly honours and profits to giue that we think it our happinesse to doe them any service and shall we neglect God that hath such great gifts to give even eternall life and a Kingdome of glory it is God that gives us these naturall lives and that gives us power to get wealth Deut. 8.18 nay it s he that gives life of comfort and the life of justification and holinesse and also the life of glory and shall we neglect this great gift and more respect the poor comforts of the world then him in whose hands is our breath and life Skin for skin and all that a man hath will he give for his life he means for his naturall life and shall eternall life lie by like a refuse thing that no man looks after Vse 3. Of tryall whether God hath given us this life or no and this we may discern for the eternity of the gift consider whether there be any eternall life shed abroad in thy heart or not hast thou found any pardon of sins that whereas thou sawest thy soul as a dead dog for want of this life now God hath justified thee from thy sins Why the life of justification is eternall life if he hath once pardoned thy sins he will remember them no more Jer. 31.33 Secondly Hast thou found a spirit of life in thee to obey and serve the Lord Rom. 8.2 Why this is eternall life that will never decay John 17.3 hath God shed abroad the comfort of his Spirit and the joy of the holy Ghost into thy heart which is better then life Psal 63.3 this is eternall life which though it may be sometimes overwhelmed yet it shall spring up again as trees after winter if thou finde none of these works in thee then thou hast no life Vse 4. Of consolation to all those that have received this life if we have found the life of justification in the pardon of our sins the life of holinesse in our Christian obedience if we have found the lively comforts of Gods Spirit Why know this is a life that will never decay this is the record of God himself that the life which he hath given us is eternall life it was given us before we were born and will he take it away when we are born that which he gave us before there was a world he will not take away when the world shall be no more it comes from everlasting principles 3rd therefore it cannot decay if therefore we finde this life in us we may be assured that God hath given us this life will preserve it to eternity if it be eternall how can it decay Therefore let us walk worthy of this eternall life and pray with David Consider me Lord if there be any way of wickednesse in me and lead me in the way everlasting Psal 139. ult Sinfull lusts are dead lusts and what hath eternall life to doe with dead lusts keep your hands off from a sinfull carnall life but lay fast hold on eternall life 1 Tim. 6.12 get sure possession of it and let neither Satan not the world wrest it out of your hands 1 JOHN 5 11. the latter part And this life is in his Son Doct. THe Eternall life that God hath given us is laid up for us in Jesus Christ John 11.25 26. Col. 3.3 John 14.6 This life is fourfold of Justification Sanctification Consolation and Glorification All these are laid up in Christ Jer. 23.6 He is the Lord our righteousnesse Psal 4.1 2. For them altogether see 1 Cor. 1.30 He is made our Wisdome Righteousnesse Sanctification and Redemption Our Redemption not onely from the guilt eternall and punishment of sin but from all the afflictions both inward and outward that Gods servants he exposed unto as for inward temptation in sicknesse and griefs c. Col. 3.3 Your life is hid with Christ in God It s sometimes under a veil of corruptions sometimes of affliction but yet laid up in Christ Quest How is our life said to be laid up in him Answ 1. Because he hath received it for us from God the Father to give unto us John 5.21 26. 1 Thes 5.9 10. He hath appointed us to salvation through Jesus Christ that so whether we remain alive or die yet we may live in Christ 2. Christ hath purchased this life for us 1 Thes 5.9 10. the Father hath not onely appointed us life but he hath appointed it through the death of Christ John 10.10 I am come that my sheep may have life and that they may have it in abundance and this is by giving his life for us 3. It s laid up in Christ as one that prepares it for us and us for it Col. 1.12 it s he that makes us meet to be made partakers of the Inheritance of the Saints in light that whereas before we were unfit now he hath adorned us and made us fit Spouses for himselfe which he doth by turning us from darknesse to light by giving us of his Spirit by dispensing himselfe to us in his Sacraments and Christian communion wherein all the members receive nourishment from the head Eph. 4.16 and as he thus prepares us for eternall life so likewise he prepares a place for us John 14.2 3. 4. It s reserved for us principally in himselfe notwithstanding the communication of it dayly to us Jude 1. we are said to be preserved in Jesus Christ to life all our life of grace here and of glory hereafter is preserved in Christ First Because all the claim of eternall life is laid up onely in him we neither desire nor beg any pardon of sin or any grace or comfort or glory but through Jesus Christ
the claim of eternall life is wholly in him for though God hath promised all those kindes of life its onely in Christ Secondly As he reserves the claim of it in his own hands so he reserves the security of it in his own hand even as a Father doubting how his son will spend his estate he puts not into his hands the writings or evidences but he keeps them in his own hands so God saw the life he communicated to our first parents they prodigally wasted it away and therefore never since would he put it into our own hands but reserved it in the hands of Christ Rom. 4.16 Therefore it is faith that the promise might be sure If our salvation had stood upon our own works the promise had been sure onely so long as we kept our obedience but we are unsetled sometimes inlarged and sometimes straightned so that we should have been at a stand oftentimes not knowing whether we had life or no therefore he hath laid it up in Christ that it might be sure Thirdly The possession of this life is reserved for us in Christ our justification is complete in Christ here never increased though the sence of it may the first day we are regenerate we are fully justified the justification of all Christians is equall though their sanctification be not alike our life of justification is compleat but yet our life of holinesse is but imperfect We know but in part and believe but in part but it s fully laid up in Christ so for the life of consolation we have some beginnings of it here Phil. 4.7 1 Pet. 1.8 But sometimes all our comforts are lost and where then lies it but in Christ as the sap doth in the root in winter time so that in him we rejoyce alwayes Phil. 4.4 and so our eternall life is reserved in him John 14.2 3. Eph. 2.5 Fourthly In regard of the glorious manifestation of this life at the last day 2 Thes 1.10 when he shall come to be admired of all his Saints this life is now laid up for his Saints which at that day he will dispense to his servants to the admiration of all men Quest Why hath God laid up this life in his Son Reas From the impossibility of laying up life for us in the law or in the first Adam Gal. 3.21 If the Law could have given us life verily righteousnesse had been given us by the law No the law that Adam had given him in Paradise could not have secured our life but that we might forfeit it by our own fall nor could Adam himselfe give us this life for in Adam all dyed 1 Cor. 15.22 and therefore its Christ alone that hath restored as to life and glory Vse 1. Hence learn the order of all that life and grace and salvation that is derived to us God did not first give us life and then provide Christ to maintain it in us but he first appointed Christ that in him we might have life Eph. 1.3 4. He hath chosen us in Christ Christ is the first fruites of all that life that we enjoy he loved Christ and in him loved us he first gave him eternall life that he might give it to whom he would John 5.26 he poured this life first on his head and from him this life runs down to the lowest skirt of his garment to the meanest member that belongs to him he poured on him the oyl of grace and from him it drops down upon us he first crowned him with glory that he might glorifie us Vse 2. It teacheth us the dead estate of all men by nature if all our life be laid up in Christ then such as want this life they want pardon of sins and want holinesse and want comfort and want eternall life Eph. 2.11 12. Eph. 4.19 We by nature are aliens from the life of God strangers from the Covenant that as strangers neither meddle nor make with that which is none of theirs so we have nothing to doe with the promises of life till we be in Christ let naturall men goe look at themselves as dead men all their best comforts are but as the crackling of thorns they may warm themselves a while with the sparkles of their own fire but this they shall have at length They shall lie down in sorrow Isa 50.11 Nay by nature we have no hopes of eternall life we must be regenerate to this hope 1 Pet. 1.3 4. Vse 3. May teach all such as live in a dead estate to look out where they may have life look into your own hearts there you shall not find life look into the world that is not able to give you life but get Christ and then you get life as Jacob said to his sons Why stand ye gazing one upon another have ye not heard there is corn in Egypt why go up go and buy it that we may live Gen. 42.2 3. So the Spirit saith to us when we find our hearts ready to starve for want of this life for want of pardon of sin of grace of comfort why stand ye gazing upon the profits and pleasures and contents of this world none whereof can give you life doe you not hear that there is life laid up in Christ goe and buy of him it s the speech of Wisdome even of Christ the wisdome of his Father Prov. 3.85 Who so findeth me findeth life and all that hate me love death Vse 4. Of consolation to all those that have found their parts in the Lord Christ if you have found him you have found life pardon of sin peace of conscience and life eternall Rom. 5.1 If you have found him your sins are done away and no Saint under heaven is justified more then you 2. Having found him thou hast a life of holinesse said up in him so that though we want zeal wisdome patience we may fetch it from him and though we find our hearts sometimes drooping under heavy discouragements and afflictions yet in him thou mayst rejoyce alwayes and what though our life here be poor and base yet there is an eternall life said up for us in him and when he appears we shall appear with him in glory Col. 3.3 4. And the more we may comfort our selves in that our life is not laid up in Satans hands for then we should never finger any of it nor in our own hands for we should lose it at every hand but this is our comfort that our life is laid up in Christ and reserved safely for us in him and therefore it may teach Gods people that if our life be laid up in Christ we must be dayly spinning out life from him what ever we doe let us doe all in the Name and power of Christ 1 Thes 5.9 10. all the peace and comfort we find in our selves or families let us derive it from him live not upon the stock of your own graces but fetch your dayly supply from him Gal. 1.20 I live yet not I but
of much encouragement to all that see their Brethren sin a sin not unto death to pray for them be it a sin of covetousnesse nay be it a sin of frowardnesse which is of a deep nature yet the Lord promiseth to hear us for them Isa 57.17 18. Motives 1. The Lord will be angry with you if you neglect it Is it nothing for you to see your Brethren be under the burthen of sin 2. It will encrease your comfort if you pray heartily for them God will return all your calamities Job 42. 3. None can help but God therefore pray to him 4. This is a mavellous benefit that thy prayers shall be an instrument to raise the dead to life Obj. Many pray for their Brethren yet full short of giving them life What say you to Abrahams prayer for Ishmael Gen. 17.18 and Samuels for Saul 1 Sam. 15.11 31. 16.1 Ans 1. It would be considered whether he be a Brother thou prayest for Abraham prayed for such a one as was neither yet gracious nor belonged to the election of grace as is likely for that is prerequired Samuel prayed for Saul but God tells him he had rejected him 2. Consider whether you use the other means that God requires in your places David no doubt prayed for his Sons yet he neglected other means as it s said of Adonijah that his Father never displeased him at any time saying Why hast thou done so 1 Kings 1.6 3. A man may pray but it may be without faith or fervency for that 's required James 5.17 If we be wanting in none of these God will make good undoubtedly that which he hath here promised Verse 16. latter part There is a sin unto death c. These words contain an exception from his former direction that in case we see our Brother sin a sin unto death I doe not say he shall pray for it There is therefore a sin unto death Indeed every sin is mortall no sin veniall Rom. 6.23 There is no sin but deserves death but yet there is a sin unto death that is there 〈◊〉 no ordinary sin but may be forgiven that therefore is a sin unto death that not onely deserves death but doth certainly and inevitably procure death Doct. There is a sin that not onely in it selfe is deadly but that irreâ—â—â—rably procures everlasting death Mat. 12.31 32. Mark 3.22 What is this sin unto death Two thing concur to the composition of it 1. Illumination in the minde 2. Malice in the heart The Apostle joyns them together Heb. 10.26 If they sin wilfully maliciously after they have received the knowledge of the truth which is called inlightning Heb. 6.4 then there remains no more sacrifice for sin First Such a knowledge of the truth is required as comes from the illumination of the holy Ghost when he is clearly let to see the truth of Gods Word and the goodnesse of his grace if after this they sin wilfully there is no more hope of mercy Secondly There is malice in this sin that is included when it s called the sin against the holy Ghost Mat. 12.31 32. which partly expresseth the object against which they sin which is the Spirit of grace and the manner it is done with spight and malice against the know truth That malice concurs to it its evident Heb. 10.29 they are said to despight the Spirit of God now this is not onely contempt and despising but its joyned likewise with malice and scorn That it is unpardonable our Saviour testifies Mat. 12.32 Mark 3.22 Heb. 6.4 5 6. Why is this sin so unpardonable 1. From the mighty strong power of Satan in such a man because it s ever committed when seven worse then himselfe worse then the former have entred in after the knowledge of the truth and reformation of many things Luke 11.24 to 27. When a man hath been so inlightened and convinced that he hath cast out many sinfull lusts if he shall make way for Satan again by voluntary and wilfull commission of sins then Satan enters with seven other spirit worse then before 2. Some yeeld a reason from the order of the Persons in the Trinity If we sin against the Father the Son may intercede for us if we sin against the Son the holy Ghost may intercede for us but if we sin against the holy Ghost there is no other Person to intercede for us but I rest not in that for it is certain this sin trespasseth against all the three Persons 3. From the nature of this sin It s not a sin of ignorance for want of knowledge not a sin of infirmity nor is it onely a sin of presumption for that may proceed from boldnesse rather then malice but a sin of malice far worse than any of those He that despised Moses Law dyed without mercy under two or three witnesses that is that sinned presumptuously and out of boldnesse for sins of ignorance and infirmity there were sacrifices ordained in the Law but if a man sinned wilfully he dyed without mercy though his sin were never so small as gathering of sticks now therefore if there was no pardon for such a sin of presumption How much sorer punishment is he worthy of that tramples under foot the blood of the covenant and doth despight to Spirit of grace 4 From the glory of Gods grace It 's the glory of grace that it extends to the pardoning and healing of all sins besides no sin of ihnorance or infirmity but grace can heal the most presumptuous it can humble but if a man man maliciously despise the Spirit of grace God that is most jealous of the glory of his grace will never have it abused by them Vse 1. Of refutation of some ancient tenets about this sin The Schoolmen say it is one of those siv sins as Aquinas reckons them up either despair or presumption or opposing the known truth or envying the graces of others or obstinate purpose in sin or finall impenitency but many of those may be found in those whom God afterwards receives to mercy There hath been found despair even in Gods owne servants Psal 31 22. And as for presumption Nathan chargeth David that had despised the commandement of the Lord. And that was a sin of presumption Num 16.30 31. for oppugning the known truth Herod put John in prison and to death Darius cast Daniel into the Lyons den both against their conscience and yet neither of them sinned against the holy Ghost because they were both sorry for it Afa put the Prophet in prison For envying the graces of others it was found in Joshua Num. 11.28.29 For obstinate purpose in sin it s found in every one that sins presumptuously 2 Sam. 24.1 to 4. For finall impenitency that it is not the sin against the holy Ghost because St. John then would not have given order not to pray for them for finall impenitency cannot be discerned till death and so St. Johns direction had been but frivolous St.